Chapter 48

[424]Ps. xcvii. 11.[425]Favour.[426]Read "envy not," that is, fret not at His love, which is fully awake to what it is doing.[427]Dickson's eldest son, who became Clerk to the Exchequer of Scotland.[428]When we summon Him into our court to explain.[429]Zech. vi. 1.[430]Hon. Sir Henry Montgomery of Giffen, her Ladyship's second husband, died about this time. See Letter III.[431]The Brownists were a sect which owed their origin to Robert Brown, who studied at Cambridge. He maintained that every single congregation ought to have the complete power of jurisdiction within itself. In the year 1581 he organized a sect according to those principles. Yet afterwards he returned to the Church of England, and was presented to a living in Northamptonshire, of which he received the emoluments without discharging the duties. The sect he formed remained; but in process of time the name of Brownists was merged in that of Congregationalists or Independents.[432]The treatise to which Rutherford here refers is, no doubt, his work entitled, "A Peaceable and Temperate Plea for Paul's Presbytery in Scotland, or a Modest Dispute of the Government of the Church of Scotland, wherein our Discipline is demonstrated to be the true Apostolic way of Divine Truth, and the arguments on the contrary are friendly dissolved, the grounds of separation, and the independency of particular congregations, in defence of Ecclesiastical Presbyteries, Synods, and Assemblies, are examined and tried." It was printed at London in 1642. "This," says Murray, "is one of the most temperate, judicious, and best written works he ever gave to the world. It corresponds in every respect with the promise which its title holds out; with this exception, that it is much more learned, dispassionate, and conclusive than the promise implies. It must have had a very considerable effect on public sentiment, and have served to pave the way for that introduction of the Presbyterian system into England which soon took place."[433]See notice on this lady prefixed to a subsequent Letter.[434]Must even here be in possession of a life far superior to the things that at present attract us. "Huge" may mean "vast as to number" (Isa. xlviii. 19), and also, great in other respects.[435]If we are making this living above the world sure.[436]On the 18th of August 1643, the General Assembly appointed a committee to proceed to London, to consult, treat, and conclude with the Assembly of Divines then sitting at Westminster, in all matters which might further the union of the churches of Scotland and England in one form of Church Government, one Confession of Faith, one Catechism, and one Directory for the worship of God. Of this committee Rutherford was one. The others were—Mr. Alexander Henderson, Mr. Robert Douglas, Mr. Robert Baillie, and Mr. George Gillespie, ministers; John Earl of Cassillis, John Lord Maitland, and Sir Archibald Johnston of Warriston, elders.[437]A push; but probably we should read "shout."[438]The Assembly of Divines at Westminster.[439]The Independents are well known. Their real founder is considered to have been one Mr. John Robinson, who became a Brownist and was admitted pastor of the English church at Leyden. When he died, many of his congregation went from Leyden into New England, whither they carried his opinions, which spread widely there, and then by letters and other means were conveyed back into Old England.[440]The Anabaptists of England at that time are not to be confounded with the fanatics of the same name who appeared in Germany in 1521, soon after the dawn of the Reformation. The peculiar opinions of English Anabaptists were, that baptism ought to be administered only to adults, and that the mode of it ought to be by immersion, or dipping. They were divided intoGeneralandParticular, the former holding Arminian views of Christian doctrine, while the latter were strictly Calvinistic.[441]The Antinomians professed to hold doctrinal sentiments rigidly Calvinistic; but they deduced from them conclusions deeply injurious to the interests of religion and morality.[442]Of theSeekersorExpecters, Pagitt has given the following account:—"They deny that there is any true church, or any true minister, or any ordinances: some of them affirm the church to be in the wilderness, and they are asking for it there; others say that it is in the smoke of the temple, and that they are groping for it there" ("Heresiography," p. 141).[443]Thomas Edwards, in his "Gangræna," enumerates sixteen sorts of sectaries of that time. 1. Independents; 2. Brownists; 3. Chiliasts, or Millennaries; 4. Antinomians; 5. Anabaptists; 6. Manifestarians, or Arminians; 7. Libertines; 8. Familists; 9. Enthusiasts; 10. Seekers and Waiters; 11. Perfectists; 12. Socinians; 13. Arians; 14. Antitrinitarians; 15. Antiscripturists; 16. Sceptics and Questionists, who question everything in matters of religion. In these different sects there were many subdivisions.[444]In the contest between Charles I. and his English Parliament, Charles was induced to make proposals of a treaty to the Parliament. Uxbridge was fixed on as the place for conducting the treaty; and commissioners from the King, the Parliament, and Scotland, were appointed. But they found it impracticable to come to any agreement. He alludes to this in his sermon before the House of Lords.[445]Thomas Goodwin, a distinguished Puritan divine, and latterly pastor of a church in London, styled by Anthony Wood "one of the Atlasses and patriarchs of Independency." He was in high favour with Cromwell. He was born at Rolesby, in Norfolk, in 1600, and died in 1679. His works extended to five volumes folio, and are invaluable. In his exposition of the first and part of the second chapter of the Epistle to the Ephesians, there is an admirable defence of Calvinism.[446]Jeremiah Burroughs, another eminent Puritan divine, was also a minister in London. He was born in 1599, and died in 1646. He is the author of numerous theological works, which, if not important, are useful. It is said that the divisions of the times broke his heart.[447]The sect of theFamilistsorFamily of Love, have been associated with one David George of Delft, who, in 1544, fled out of Holland to Basle, giving it out that he was banished from the Low Countries, and changed his name, calling himself John of Brugg. He affirmed that he was the true David whom God had promised to send to restore again the kingdom of Israel, and wrote various books in support of his pretensions. He died on the 16th of September 1556. After him rose up one Henry Nicholas, born in Amsterdam, who maintained the same doctrine, but applied it to himself and not to David George. (See Works of Greenham, p. 219, H. N.) One Christopher Vivet, a joiner dwelling in Southwark, who had been in Queen Mary's days an Arian, translated out of Dutch into English several of the books of Henry Nicholas, among which was his "Evangelium Regni." The claims of Nicholas were those of a fanatic, and his system was a lie. (Pagitt's "Heresiography," pp. 81-91.)[448]The "Separatists" were a kind of Anabaptists, so called because they pretended to be separate from the rest of the world. They condemned fine clothes. To them that laughed they would cry, "Woe be to you that laugh, for hereafter ye shall mourn." They did look sadly, and fetched deep sighs; they avoided marriage meetings, feasts, music; and condemned the bearing of arms and Covenants. (Pagitt's "Heresiography," p. 30.)[449]Strange.[450]In the end of the year 1643, the Scottish army raised by the Convention of Estates for the assistance of the English Parliament marched into England, and, having joined the Parliamentary forces, blockaded Newcastle, as Rutherford here describes.[451]Afterwards Earl of Crawford. See notice of, Letter CCXXXI.[452]He had lost two children before going to London, and the above is in reference to the death of other two after he came thither.[453]"Ease" in older editions.[454]Q.d., You need this advice, as too often even believers make haste.[455]The allusion is to Jer. vi. 29, and in that passage "daylight" is a variation from our common version. Could Rutherford have been reading Jeremiah in the Septuagint Greek version? There the word is φυσητὴρ, "blowpipe," or "bellows;" but we might suppose that his eye mistook the word for φωστὴρφωστὴρ, "lightgiver," "window-light." The Scotch phrase, "to burn daylight," means to waste time and opportunity.[456]Passage.[457]Diet, used for fixed time.[458]None shall be longer missed than just till the time when ye shall see them again.[459]Will require all your power, and that of angels too, to unfold.[460]In a sermon preached at Kircudbright, in 1634, on Heb. xii. 1-3, he says, "This condemns those who will not run one foot in the race except the gold be in their hand."[461]Perhaps Mr. James Guthrie, minister of Stirling; afterwards beheaded in 1661, at the Cross of Edinburgh, and his head fixed on the Nether Bow.[462]"To put one to it," is a phrase equivalent to, "Cause him to be at a loss how to act."[463]Gillespie was lying on his deathbed when this letter was written to him by Rutherford, who had heard of the dangerous illness of his friend. He died on the 17th of December following.[464]Your believing now is your last believing; closing the whole course.[465]See Letter CCCXVIII.[466]In this matter Gillespie complied with Rutherford's advice, having left behind him a testimony against both Malignants and Sectaries, subscribed by his own hand, on the 15th of December, only two days before he died.[467]As an accurate facsimile of this letter from the original, among the papers of the Town Council of Edinburgh, is inserted here, it has been thought proper, in this instance, to retain Rutherford's orthography.[468]Din, noise. The superfluous "e," at the end of several of these words, may possibly have been a dash in the writing. "Dine," for "din"; "whoe," for "who"; "humblee," for "humble." Compare "honorable," on the address of the letter with the same word in the commencement. (A kind friend, reading this letter carefully over, maintains that "dine," or "din," is not the word in the autograph, but that it is "drane," which would mean that he did not wishto be a drainon the time of the Assembly, who had greater business to attend to than this personal affair of his. But, so far as we are aware, that phrase, "to be a drain," never occurs elsewhere in Rutherford's writings. What if the writer, in the agitation of the moment, allowed his pen to write "drane," though he meant it to be "dine"?)[469]From French, "habile," in which we see the etymology of "able."[470]Rutherford was married a second time on 24th March 1649, about five months previous to the date of this Letter, to Jean M'Math.[471]Mr. David Forret, or Forrest, was minister of Kilconquhar. He had formerly been minister of Deninno, where he appears in 1639. He was translated thence to Forgan in 1640; and to Kilconquhar, May 27, 1646. He refused to conform to Prelacy in 1662, but was not ejected, and died February 26, 1672.[472]Free from malignants. See note, Letter CCCXXX.[473]The Independents.[474]The Cavaliers.[475]The battle was fought between Cromwell and the Scots, and the latter were completely defeated, with great loss. It was fought on the 3rd September 1650.[476]After the battle of Dunbar, it was proposed that the restraints by which such as had, by various Acts of Parliament, been excluded from places of power and trust in the army and state, on account of their Malignancy, or opposition to the Covenant and liberties of the nation, should be removed. This was at first refused; but after the defeat at Hamilton, the Commission agreed to certain resolutions, for admitting into places of power and trust in the Army and State such as had been excluded by the Acts of Parliament referred to. These were called "Public Resolutions," and they became a source of much dissension in the church. At last they were formally approved of by the General Assembly held in July 1651, at St. Andrews, and adjourned to Dundee. At the last sederunt at St. Andrews, Rutherford, who was strongly opposed to the Resolutions, gave in a protestation against the lawfulness of that Assembly. It was subscribed by twenty-one besides himself. Hence those opposed to the Public Resolutions were called "Protesters," and those friendly to them, "Resolutioners."[477]Once for all; completely.[478]Supposing that this controversy remains undecided.[479]The Hebrew of Isa. lxiii. 1 is alluded to (צֹעֶה): "marching onin the greatness of His strength." Rutherford, in the latter part of his life, studied Isaiah very closely. See Sketch of his Life.[480]England and Ireland.[481]The blow, Zachary Boyd ("Last Battle") speaks of "the dint of God's judgment-stroke."[482]On the 1st of December 1650, being Sabbath, the west country forces of the Covenanters were scattered at Hamilton by a party of English, under the conduct of Lambert. Several of them were killed, and Colonel Ker was wounded and taken. (Lamont's "Diary," p. 24.)[483]The Holy Sepulchre at Jerusalem.[484]Isa. xxii. 25 is alluded to, where the Hebrew word means either "broken," or cut down. See note, p. 655.[485]Rutherford here refers to a call which he had received (on the death of De Maets, or Dematius) to fill the Chair of Divinity in the University of Utrecht, to which he was elected without being consulted. He, however, declined to accept the invitation. The call was conveyed to him first verbally, by his brother James, then an officer in a regiment lying at Grave in Brabant; and next formally in writing.[486]Wodrow MSS. vol. xlv. 8vo, No. 13. "This letter," says Wodrow, "is taken from a copy; but is certainly Mr. Rutherford's to Lady Ralston of that ilk, which I have from her grandchild, and, as far as I can see, is not printed."[487]Too?[488]Come to know how much we are changed.[489]Rutherford alludes to the opposition made by the Protesters to the Public Resolutions.[490]Nevertheless.[491]From a copy among the Wodrow MSS. vol. xlv. 8vo, No. 14. "I had it," says Wodrow, "from the Laird of Ralston. It's a double, only written on the same sheet with the former to Lady Ralston, perhaps about the same time."[492]Enjoy?[493]Marion M'Naught, her mother, died 1643.[494]The differences on account of the Public Resolutions. Letter CCCXXIX., note.[495]The Government of Cromwell.[496]Refers probably to J. M'Lellan, who had come from Ireland, and been admitted minister in Kirkcudbright in 1638, where he continued to live and labour till his death in 1650. He was a man early acquainted with God and His ways, a most upright and zealous Protestant, and one who knew not what it was to be afraid in the cause of God. Livingstone says that he was thought by many to have had somewhat of the spirit of prophecy; he foretold many sad events that would come on England. A little before his death he composed the following epitaph on himself:—"Come, stingless death, have o'er; lo! here's my pass,In blood character'd, by His hand who was,And is, and shall be. Jordan, cut thy stream,Make channels dry; I bear my Father's nameStamped on my brow. I'm ravished with my crown;I shine so bright, down with all glory, down,That world can give. I see the peerless Port (Rev. xxi. 21),The Golden Street, the blessed soul's Resort,The Tree of Life. Floods gushing from the Throne,Call me to joys. Begone, short woes begone;I lived to die, but now I die to live;I do enjoy more than I did believe.The Promise me into Possession sendsFaith in fruition, hope in having ends."—Livingstone's "Characteristics," and Nicholson's "Galloway," vol. ii.[497]From the original, among the Wodrow MSS. vol. xxix. 4to, No. 66. This letter is addressed on the back, "For his Reverend and dear Brother, Mr. Thomas Wylie, Minister of the Gospel at Kirkcudbright, and Moderator of the Presbytery there."[498]From a copy among the Wodrow MSS. vol. lix. folio, No. 5. There is probably an error as to the date of this letter. From an allusion in it to a vacancy in one of the professorships of St. Mary's or the New College of St. Andrews, explained in the following note, it appears to have been written in or subsequent to the year 1657.[499]Rutherford was now Principal of St. Mary's or the New College of St. Andrews, a situation to which he was elevated about the close of the year 1647; and a vacancy having occurred in the Professorship of Ecclesiastical History, by the translation of Mr. James Wood to be Principal of St. Salvator's or the Old College of St. Andrews, in 1657, Rutherford was very desirous of seeing that situation filled by a suitable person.[500]Dr. Alexander Colville, who had been Professor of Divinity in the Protestant University of Sedan, was inducted one of the masters in the New College of St. Andrews in 1642. He conformed to Prelacy in 1662; became Principal of that College upon Rutherford's death; and died in 1666.[501]Afterwards Archbishop of St. Andrews.[502]Rutherford was strenuous in his exertions to secure the appointment of Mr. Rait, but without success. His colleague, Dr. Colville, succeeded in obtaining the appointment of Sharp to the vacant office, into which he was inducted on the 22nd of February 1661, about a month before Rutherford's death. Mr. Rait afterwards became minister of Dundee.[503]This seems to refer to Nisbet, formerly a separate parish, but now annexed to Crailing, in the Presbytery of Jedburgh, and shire of Roxburgh. It is within two miles of the parish of Oxnam; and some thirty years ago a house there used to be pointed out, by an old villager, as that in which, according to tradition, Rutherford was born.[504]It shall do nothing but free you from evil.[505]Mr. James Simpson was minister of Airth. He subscribed the protestation which Rutherford gave in against the lawfulness of the Assembly held at St. Andrews in July 1651; for which he was deposed from the ministry by the adjourned meeting at Dundee. After the Restoration he was accused in Parliament, by the King's advocate, of seditious practices, and banished by Parliament, without being heard. He removed to Holland, where he died. Simpson at this time had been sent up to London by the Protesters, to represent their cause to Cromwell and the ministers of the city, in opposition to the notorious James Sharp, afterwards Archbishop of St. Andrews, who had been sent up by the Resolutioners.[506]This seems to mean, the place assigned to the respective offices of elder and deacon.[507]Perhaps, "I desire to pray for."[508]Pass over.[509]Reading the Letterschronologically, we are now within two years of his death, but Lady Kenmure survived many years.[510]How interesting is this notice of Revival, prefacing and preparing the church for the days of sore trial that soon burst over Scotland![511]From the original among the Wodrow MSS. vol. xxix. 4to, No. 88. The letter is addressed on the back, "For the very Reverend and honoured of the Lord, the Moderator and Remanent Brethren of the Presbytery of Kirkcudbright." That Presbytery particularly distinguished itself by its earnest endeavours to restore harmony between the Resolutioners and Protesters; to which they were stirred up chiefly by Mr. Thomas Wylie. But their laudable efforts, though partially successful in allaying animosity, failed to heal the breach. On this subject, Mr. George Hutchison, in a letter to Mr. Thomas Wylie, dated March 12, 1660, says: "That little essay towards union hath been followed with the blessing of much less animosity than was wont to be before, in actings and walkings one with another; though, as yet, it is to be regretted that little can be got done for healing particular ruptures of parishes and presbyteries, even upon seeming equal overtures; and, it fears me, some elsewhere are more stiff than needful in such an exigent. But I apprehend that either our trials or God's appearing, among others, may press the necessity of union more upon us" (Wodrow's MSS. vol. xxix.).[512]Solicit.[513]At St. Andrews.[514]From the original among the Wodrow MSS. vol. xxvii. fol. No. 42.[515]Determined finally.[516]Murray, and the other Protesters in the Synod of Perth, acted upon a similar principle. As an instance of this, we may adduce the following extracts from a paper entitled, "The desires of the brethren of the Protesting judgment in the Synod of Perth under-subscribing, unto the Moderator and remanent members of the Synod." They desire, "1st, That the Synod will declare and enact, that none of the Acts made by the two controverted Assemblies at St. Andrews, Dundee, and at Edinburgh, in the years 1651 and 1652, appointing censure upon such as will not acknowledge the constitution of these Assemblies, and will not submit unto the Acts thereof, shall hereafter be of force within the bounds of this Synod.... 3. That the Synod will declare and enact, that notwithstanding of the supposed censures inflicted upon Mr. James Guthrie, minister at Stirling, and Mr. James Simpson, minister at Airth, by the pretended Assembly at St. Andrews and Dundee, and of the approbation or intimation thereof by the Synod, that the said Mr. James Guthrie and Mr. James Simpson are lawful standing ministers of the Gospel in the respective charges of Stirling and Airth, and capable to sit and vote in the Synod and in their own Presbytery, and of every other ministerial privilege and employment" (Wodrow's MSS. vol. xxvii.).[517]A minister who is mentioned again in Letter CCCLXV.[518]A proverb: "They need a long spoon who sup with the devil."[519]That is, the ministers mentioned in the note prefixed to the preceding letter, who were arrested and imprisoned by the Committee of Estates.[520]See notice of Colonel Gilbert Ker, p. 649.[521]See note prefixed to Letter CCCLVII., p. 692.[522]A fortnight before this was written, viz. on 8th July 1660, the King had committed the Marquis to the Tower, on an unfounded charge of treason. Rutherford did not live to see the issue.[523]"His heavenly King, whom he has faithfully owned, as well as in private conscientiously served, will on that account all the more stand by him, in the question of his earthly King being reconciled to him." The hopes of his friends, however, were not realized; for next year (on 27th May 1661) he was beheaded at Edinburgh.[524]Proverbs iii. 2.[525]Such, as is well known, was the fate of Mr. James Guthrie, a few months after this was written. He was hanged at the cross of Edinburgh on the 1st of June 1661, and his head thereafter cut off and fixed on the Nether Bow.[526]Rutherford died on the 20th of March 1661, shortly after this letter was written.[527]When you yourselves have got safe within.[528]From the original among the Wodrow MSS. vol. xxvii. fol. No. 18.[529]The minister to whom Letter CCCLXIII. is addressed.[530]Mr. John Crookshanks (as Wodrow spells the name), minister of Redgorton, in the Presbytery of Perth. He afterwards followed those who fought at Pentland Hills, in 1665, and was killed in the battle.[531]Is not this the very spirit of 2 Pet. i. 13, 14, "Yea, I think it meet to stir you up, by putting you in remembrance; knowing that shortly I must put off this my tabernacle"?[532]Apothecary in Edinburgh. See Livingstone's "Charact."[533]In a sermon at Kirkcudbright on Rev. xix. 11, he introduces the courtiers saying to Daniel, "What need yemake all the fields adowith your prayers?"

[424]Ps. xcvii. 11.

[425]Favour.

[426]Read "envy not," that is, fret not at His love, which is fully awake to what it is doing.

[427]Dickson's eldest son, who became Clerk to the Exchequer of Scotland.

[428]When we summon Him into our court to explain.

[429]Zech. vi. 1.

[430]Hon. Sir Henry Montgomery of Giffen, her Ladyship's second husband, died about this time. See Letter III.

[431]The Brownists were a sect which owed their origin to Robert Brown, who studied at Cambridge. He maintained that every single congregation ought to have the complete power of jurisdiction within itself. In the year 1581 he organized a sect according to those principles. Yet afterwards he returned to the Church of England, and was presented to a living in Northamptonshire, of which he received the emoluments without discharging the duties. The sect he formed remained; but in process of time the name of Brownists was merged in that of Congregationalists or Independents.

[432]The treatise to which Rutherford here refers is, no doubt, his work entitled, "A Peaceable and Temperate Plea for Paul's Presbytery in Scotland, or a Modest Dispute of the Government of the Church of Scotland, wherein our Discipline is demonstrated to be the true Apostolic way of Divine Truth, and the arguments on the contrary are friendly dissolved, the grounds of separation, and the independency of particular congregations, in defence of Ecclesiastical Presbyteries, Synods, and Assemblies, are examined and tried." It was printed at London in 1642. "This," says Murray, "is one of the most temperate, judicious, and best written works he ever gave to the world. It corresponds in every respect with the promise which its title holds out; with this exception, that it is much more learned, dispassionate, and conclusive than the promise implies. It must have had a very considerable effect on public sentiment, and have served to pave the way for that introduction of the Presbyterian system into England which soon took place."

[433]See notice on this lady prefixed to a subsequent Letter.

[434]Must even here be in possession of a life far superior to the things that at present attract us. "Huge" may mean "vast as to number" (Isa. xlviii. 19), and also, great in other respects.

[435]If we are making this living above the world sure.

[436]On the 18th of August 1643, the General Assembly appointed a committee to proceed to London, to consult, treat, and conclude with the Assembly of Divines then sitting at Westminster, in all matters which might further the union of the churches of Scotland and England in one form of Church Government, one Confession of Faith, one Catechism, and one Directory for the worship of God. Of this committee Rutherford was one. The others were—Mr. Alexander Henderson, Mr. Robert Douglas, Mr. Robert Baillie, and Mr. George Gillespie, ministers; John Earl of Cassillis, John Lord Maitland, and Sir Archibald Johnston of Warriston, elders.

[437]A push; but probably we should read "shout."

[438]The Assembly of Divines at Westminster.

[439]The Independents are well known. Their real founder is considered to have been one Mr. John Robinson, who became a Brownist and was admitted pastor of the English church at Leyden. When he died, many of his congregation went from Leyden into New England, whither they carried his opinions, which spread widely there, and then by letters and other means were conveyed back into Old England.

[440]The Anabaptists of England at that time are not to be confounded with the fanatics of the same name who appeared in Germany in 1521, soon after the dawn of the Reformation. The peculiar opinions of English Anabaptists were, that baptism ought to be administered only to adults, and that the mode of it ought to be by immersion, or dipping. They were divided intoGeneralandParticular, the former holding Arminian views of Christian doctrine, while the latter were strictly Calvinistic.

[441]The Antinomians professed to hold doctrinal sentiments rigidly Calvinistic; but they deduced from them conclusions deeply injurious to the interests of religion and morality.

[442]Of theSeekersorExpecters, Pagitt has given the following account:—"They deny that there is any true church, or any true minister, or any ordinances: some of them affirm the church to be in the wilderness, and they are asking for it there; others say that it is in the smoke of the temple, and that they are groping for it there" ("Heresiography," p. 141).

[443]Thomas Edwards, in his "Gangræna," enumerates sixteen sorts of sectaries of that time. 1. Independents; 2. Brownists; 3. Chiliasts, or Millennaries; 4. Antinomians; 5. Anabaptists; 6. Manifestarians, or Arminians; 7. Libertines; 8. Familists; 9. Enthusiasts; 10. Seekers and Waiters; 11. Perfectists; 12. Socinians; 13. Arians; 14. Antitrinitarians; 15. Antiscripturists; 16. Sceptics and Questionists, who question everything in matters of religion. In these different sects there were many subdivisions.

[444]In the contest between Charles I. and his English Parliament, Charles was induced to make proposals of a treaty to the Parliament. Uxbridge was fixed on as the place for conducting the treaty; and commissioners from the King, the Parliament, and Scotland, were appointed. But they found it impracticable to come to any agreement. He alludes to this in his sermon before the House of Lords.

[445]Thomas Goodwin, a distinguished Puritan divine, and latterly pastor of a church in London, styled by Anthony Wood "one of the Atlasses and patriarchs of Independency." He was in high favour with Cromwell. He was born at Rolesby, in Norfolk, in 1600, and died in 1679. His works extended to five volumes folio, and are invaluable. In his exposition of the first and part of the second chapter of the Epistle to the Ephesians, there is an admirable defence of Calvinism.

[446]Jeremiah Burroughs, another eminent Puritan divine, was also a minister in London. He was born in 1599, and died in 1646. He is the author of numerous theological works, which, if not important, are useful. It is said that the divisions of the times broke his heart.

[447]The sect of theFamilistsorFamily of Love, have been associated with one David George of Delft, who, in 1544, fled out of Holland to Basle, giving it out that he was banished from the Low Countries, and changed his name, calling himself John of Brugg. He affirmed that he was the true David whom God had promised to send to restore again the kingdom of Israel, and wrote various books in support of his pretensions. He died on the 16th of September 1556. After him rose up one Henry Nicholas, born in Amsterdam, who maintained the same doctrine, but applied it to himself and not to David George. (See Works of Greenham, p. 219, H. N.) One Christopher Vivet, a joiner dwelling in Southwark, who had been in Queen Mary's days an Arian, translated out of Dutch into English several of the books of Henry Nicholas, among which was his "Evangelium Regni." The claims of Nicholas were those of a fanatic, and his system was a lie. (Pagitt's "Heresiography," pp. 81-91.)

[448]The "Separatists" were a kind of Anabaptists, so called because they pretended to be separate from the rest of the world. They condemned fine clothes. To them that laughed they would cry, "Woe be to you that laugh, for hereafter ye shall mourn." They did look sadly, and fetched deep sighs; they avoided marriage meetings, feasts, music; and condemned the bearing of arms and Covenants. (Pagitt's "Heresiography," p. 30.)

[449]Strange.

[450]In the end of the year 1643, the Scottish army raised by the Convention of Estates for the assistance of the English Parliament marched into England, and, having joined the Parliamentary forces, blockaded Newcastle, as Rutherford here describes.

[451]Afterwards Earl of Crawford. See notice of, Letter CCXXXI.

[452]He had lost two children before going to London, and the above is in reference to the death of other two after he came thither.

[453]"Ease" in older editions.

[454]Q.d., You need this advice, as too often even believers make haste.

[455]The allusion is to Jer. vi. 29, and in that passage "daylight" is a variation from our common version. Could Rutherford have been reading Jeremiah in the Septuagint Greek version? There the word is φυσητὴρ, "blowpipe," or "bellows;" but we might suppose that his eye mistook the word for φωστὴρφωστὴρ, "lightgiver," "window-light." The Scotch phrase, "to burn daylight," means to waste time and opportunity.

[456]Passage.

[457]Diet, used for fixed time.

[458]None shall be longer missed than just till the time when ye shall see them again.

[459]Will require all your power, and that of angels too, to unfold.

[460]In a sermon preached at Kircudbright, in 1634, on Heb. xii. 1-3, he says, "This condemns those who will not run one foot in the race except the gold be in their hand."

[461]Perhaps Mr. James Guthrie, minister of Stirling; afterwards beheaded in 1661, at the Cross of Edinburgh, and his head fixed on the Nether Bow.

[462]"To put one to it," is a phrase equivalent to, "Cause him to be at a loss how to act."

[463]Gillespie was lying on his deathbed when this letter was written to him by Rutherford, who had heard of the dangerous illness of his friend. He died on the 17th of December following.

[464]Your believing now is your last believing; closing the whole course.

[465]See Letter CCCXVIII.

[466]In this matter Gillespie complied with Rutherford's advice, having left behind him a testimony against both Malignants and Sectaries, subscribed by his own hand, on the 15th of December, only two days before he died.

[467]As an accurate facsimile of this letter from the original, among the papers of the Town Council of Edinburgh, is inserted here, it has been thought proper, in this instance, to retain Rutherford's orthography.

[468]Din, noise. The superfluous "e," at the end of several of these words, may possibly have been a dash in the writing. "Dine," for "din"; "whoe," for "who"; "humblee," for "humble." Compare "honorable," on the address of the letter with the same word in the commencement. (A kind friend, reading this letter carefully over, maintains that "dine," or "din," is not the word in the autograph, but that it is "drane," which would mean that he did not wishto be a drainon the time of the Assembly, who had greater business to attend to than this personal affair of his. But, so far as we are aware, that phrase, "to be a drain," never occurs elsewhere in Rutherford's writings. What if the writer, in the agitation of the moment, allowed his pen to write "drane," though he meant it to be "dine"?)

[469]From French, "habile," in which we see the etymology of "able."

[470]Rutherford was married a second time on 24th March 1649, about five months previous to the date of this Letter, to Jean M'Math.

[471]Mr. David Forret, or Forrest, was minister of Kilconquhar. He had formerly been minister of Deninno, where he appears in 1639. He was translated thence to Forgan in 1640; and to Kilconquhar, May 27, 1646. He refused to conform to Prelacy in 1662, but was not ejected, and died February 26, 1672.

[472]Free from malignants. See note, Letter CCCXXX.

[473]The Independents.

[474]The Cavaliers.

[475]The battle was fought between Cromwell and the Scots, and the latter were completely defeated, with great loss. It was fought on the 3rd September 1650.

[476]After the battle of Dunbar, it was proposed that the restraints by which such as had, by various Acts of Parliament, been excluded from places of power and trust in the army and state, on account of their Malignancy, or opposition to the Covenant and liberties of the nation, should be removed. This was at first refused; but after the defeat at Hamilton, the Commission agreed to certain resolutions, for admitting into places of power and trust in the Army and State such as had been excluded by the Acts of Parliament referred to. These were called "Public Resolutions," and they became a source of much dissension in the church. At last they were formally approved of by the General Assembly held in July 1651, at St. Andrews, and adjourned to Dundee. At the last sederunt at St. Andrews, Rutherford, who was strongly opposed to the Resolutions, gave in a protestation against the lawfulness of that Assembly. It was subscribed by twenty-one besides himself. Hence those opposed to the Public Resolutions were called "Protesters," and those friendly to them, "Resolutioners."

[477]Once for all; completely.

[478]Supposing that this controversy remains undecided.

[479]The Hebrew of Isa. lxiii. 1 is alluded to (צֹעֶה): "marching onin the greatness of His strength." Rutherford, in the latter part of his life, studied Isaiah very closely. See Sketch of his Life.

[480]England and Ireland.

[481]The blow, Zachary Boyd ("Last Battle") speaks of "the dint of God's judgment-stroke."

[482]On the 1st of December 1650, being Sabbath, the west country forces of the Covenanters were scattered at Hamilton by a party of English, under the conduct of Lambert. Several of them were killed, and Colonel Ker was wounded and taken. (Lamont's "Diary," p. 24.)

[483]The Holy Sepulchre at Jerusalem.

[484]Isa. xxii. 25 is alluded to, where the Hebrew word means either "broken," or cut down. See note, p. 655.

[485]Rutherford here refers to a call which he had received (on the death of De Maets, or Dematius) to fill the Chair of Divinity in the University of Utrecht, to which he was elected without being consulted. He, however, declined to accept the invitation. The call was conveyed to him first verbally, by his brother James, then an officer in a regiment lying at Grave in Brabant; and next formally in writing.

[486]Wodrow MSS. vol. xlv. 8vo, No. 13. "This letter," says Wodrow, "is taken from a copy; but is certainly Mr. Rutherford's to Lady Ralston of that ilk, which I have from her grandchild, and, as far as I can see, is not printed."

[487]Too?

[488]Come to know how much we are changed.

[489]Rutherford alludes to the opposition made by the Protesters to the Public Resolutions.

[490]Nevertheless.

[491]From a copy among the Wodrow MSS. vol. xlv. 8vo, No. 14. "I had it," says Wodrow, "from the Laird of Ralston. It's a double, only written on the same sheet with the former to Lady Ralston, perhaps about the same time."

[492]Enjoy?

[493]Marion M'Naught, her mother, died 1643.

[494]The differences on account of the Public Resolutions. Letter CCCXXIX., note.

[495]The Government of Cromwell.

[496]Refers probably to J. M'Lellan, who had come from Ireland, and been admitted minister in Kirkcudbright in 1638, where he continued to live and labour till his death in 1650. He was a man early acquainted with God and His ways, a most upright and zealous Protestant, and one who knew not what it was to be afraid in the cause of God. Livingstone says that he was thought by many to have had somewhat of the spirit of prophecy; he foretold many sad events that would come on England. A little before his death he composed the following epitaph on himself:—"Come, stingless death, have o'er; lo! here's my pass,In blood character'd, by His hand who was,And is, and shall be. Jordan, cut thy stream,Make channels dry; I bear my Father's nameStamped on my brow. I'm ravished with my crown;I shine so bright, down with all glory, down,That world can give. I see the peerless Port (Rev. xxi. 21),The Golden Street, the blessed soul's Resort,The Tree of Life. Floods gushing from the Throne,Call me to joys. Begone, short woes begone;I lived to die, but now I die to live;I do enjoy more than I did believe.The Promise me into Possession sendsFaith in fruition, hope in having ends."—Livingstone's "Characteristics," and Nicholson's "Galloway," vol. ii.

"Come, stingless death, have o'er; lo! here's my pass,In blood character'd, by His hand who was,And is, and shall be. Jordan, cut thy stream,Make channels dry; I bear my Father's nameStamped on my brow. I'm ravished with my crown;I shine so bright, down with all glory, down,That world can give. I see the peerless Port (Rev. xxi. 21),The Golden Street, the blessed soul's Resort,The Tree of Life. Floods gushing from the Throne,Call me to joys. Begone, short woes begone;I lived to die, but now I die to live;I do enjoy more than I did believe.The Promise me into Possession sendsFaith in fruition, hope in having ends."—Livingstone's "Characteristics," and Nicholson's "Galloway," vol. ii.

"Come, stingless death, have o'er; lo! here's my pass,

In blood character'd, by His hand who was,

And is, and shall be. Jordan, cut thy stream,

Make channels dry; I bear my Father's name

Stamped on my brow. I'm ravished with my crown;

I shine so bright, down with all glory, down,

That world can give. I see the peerless Port (Rev. xxi. 21),

The Golden Street, the blessed soul's Resort,

The Tree of Life. Floods gushing from the Throne,

Call me to joys. Begone, short woes begone;

I lived to die, but now I die to live;

I do enjoy more than I did believe.

The Promise me into Possession sends

Faith in fruition, hope in having ends."

—Livingstone's "Characteristics," and Nicholson's "Galloway," vol. ii.

[497]From the original, among the Wodrow MSS. vol. xxix. 4to, No. 66. This letter is addressed on the back, "For his Reverend and dear Brother, Mr. Thomas Wylie, Minister of the Gospel at Kirkcudbright, and Moderator of the Presbytery there."

[498]From a copy among the Wodrow MSS. vol. lix. folio, No. 5. There is probably an error as to the date of this letter. From an allusion in it to a vacancy in one of the professorships of St. Mary's or the New College of St. Andrews, explained in the following note, it appears to have been written in or subsequent to the year 1657.

[499]Rutherford was now Principal of St. Mary's or the New College of St. Andrews, a situation to which he was elevated about the close of the year 1647; and a vacancy having occurred in the Professorship of Ecclesiastical History, by the translation of Mr. James Wood to be Principal of St. Salvator's or the Old College of St. Andrews, in 1657, Rutherford was very desirous of seeing that situation filled by a suitable person.

[500]Dr. Alexander Colville, who had been Professor of Divinity in the Protestant University of Sedan, was inducted one of the masters in the New College of St. Andrews in 1642. He conformed to Prelacy in 1662; became Principal of that College upon Rutherford's death; and died in 1666.

[501]Afterwards Archbishop of St. Andrews.

[502]Rutherford was strenuous in his exertions to secure the appointment of Mr. Rait, but without success. His colleague, Dr. Colville, succeeded in obtaining the appointment of Sharp to the vacant office, into which he was inducted on the 22nd of February 1661, about a month before Rutherford's death. Mr. Rait afterwards became minister of Dundee.

[503]This seems to refer to Nisbet, formerly a separate parish, but now annexed to Crailing, in the Presbytery of Jedburgh, and shire of Roxburgh. It is within two miles of the parish of Oxnam; and some thirty years ago a house there used to be pointed out, by an old villager, as that in which, according to tradition, Rutherford was born.

[504]It shall do nothing but free you from evil.

[505]Mr. James Simpson was minister of Airth. He subscribed the protestation which Rutherford gave in against the lawfulness of the Assembly held at St. Andrews in July 1651; for which he was deposed from the ministry by the adjourned meeting at Dundee. After the Restoration he was accused in Parliament, by the King's advocate, of seditious practices, and banished by Parliament, without being heard. He removed to Holland, where he died. Simpson at this time had been sent up to London by the Protesters, to represent their cause to Cromwell and the ministers of the city, in opposition to the notorious James Sharp, afterwards Archbishop of St. Andrews, who had been sent up by the Resolutioners.

[506]This seems to mean, the place assigned to the respective offices of elder and deacon.

[507]Perhaps, "I desire to pray for."

[508]Pass over.

[509]Reading the Letterschronologically, we are now within two years of his death, but Lady Kenmure survived many years.

[510]How interesting is this notice of Revival, prefacing and preparing the church for the days of sore trial that soon burst over Scotland!

[511]From the original among the Wodrow MSS. vol. xxix. 4to, No. 88. The letter is addressed on the back, "For the very Reverend and honoured of the Lord, the Moderator and Remanent Brethren of the Presbytery of Kirkcudbright." That Presbytery particularly distinguished itself by its earnest endeavours to restore harmony between the Resolutioners and Protesters; to which they were stirred up chiefly by Mr. Thomas Wylie. But their laudable efforts, though partially successful in allaying animosity, failed to heal the breach. On this subject, Mr. George Hutchison, in a letter to Mr. Thomas Wylie, dated March 12, 1660, says: "That little essay towards union hath been followed with the blessing of much less animosity than was wont to be before, in actings and walkings one with another; though, as yet, it is to be regretted that little can be got done for healing particular ruptures of parishes and presbyteries, even upon seeming equal overtures; and, it fears me, some elsewhere are more stiff than needful in such an exigent. But I apprehend that either our trials or God's appearing, among others, may press the necessity of union more upon us" (Wodrow's MSS. vol. xxix.).

[512]Solicit.

[513]At St. Andrews.

[514]From the original among the Wodrow MSS. vol. xxvii. fol. No. 42.

[515]Determined finally.

[516]Murray, and the other Protesters in the Synod of Perth, acted upon a similar principle. As an instance of this, we may adduce the following extracts from a paper entitled, "The desires of the brethren of the Protesting judgment in the Synod of Perth under-subscribing, unto the Moderator and remanent members of the Synod." They desire, "1st, That the Synod will declare and enact, that none of the Acts made by the two controverted Assemblies at St. Andrews, Dundee, and at Edinburgh, in the years 1651 and 1652, appointing censure upon such as will not acknowledge the constitution of these Assemblies, and will not submit unto the Acts thereof, shall hereafter be of force within the bounds of this Synod.... 3. That the Synod will declare and enact, that notwithstanding of the supposed censures inflicted upon Mr. James Guthrie, minister at Stirling, and Mr. James Simpson, minister at Airth, by the pretended Assembly at St. Andrews and Dundee, and of the approbation or intimation thereof by the Synod, that the said Mr. James Guthrie and Mr. James Simpson are lawful standing ministers of the Gospel in the respective charges of Stirling and Airth, and capable to sit and vote in the Synod and in their own Presbytery, and of every other ministerial privilege and employment" (Wodrow's MSS. vol. xxvii.).

[517]A minister who is mentioned again in Letter CCCLXV.

[518]A proverb: "They need a long spoon who sup with the devil."

[519]That is, the ministers mentioned in the note prefixed to the preceding letter, who were arrested and imprisoned by the Committee of Estates.

[520]See notice of Colonel Gilbert Ker, p. 649.

[521]See note prefixed to Letter CCCLVII., p. 692.

[522]A fortnight before this was written, viz. on 8th July 1660, the King had committed the Marquis to the Tower, on an unfounded charge of treason. Rutherford did not live to see the issue.

[523]"His heavenly King, whom he has faithfully owned, as well as in private conscientiously served, will on that account all the more stand by him, in the question of his earthly King being reconciled to him." The hopes of his friends, however, were not realized; for next year (on 27th May 1661) he was beheaded at Edinburgh.

[524]Proverbs iii. 2.

[525]Such, as is well known, was the fate of Mr. James Guthrie, a few months after this was written. He was hanged at the cross of Edinburgh on the 1st of June 1661, and his head thereafter cut off and fixed on the Nether Bow.

[526]Rutherford died on the 20th of March 1661, shortly after this letter was written.

[527]When you yourselves have got safe within.

[528]From the original among the Wodrow MSS. vol. xxvii. fol. No. 18.

[529]The minister to whom Letter CCCLXIII. is addressed.

[530]Mr. John Crookshanks (as Wodrow spells the name), minister of Redgorton, in the Presbytery of Perth. He afterwards followed those who fought at Pentland Hills, in 1665, and was killed in the battle.

[531]Is not this the very spirit of 2 Pet. i. 13, 14, "Yea, I think it meet to stir you up, by putting you in remembrance; knowing that shortly I must put off this my tabernacle"?

[532]Apothecary in Edinburgh. See Livingstone's "Charact."

[533]In a sermon at Kirkcudbright on Rev. xix. 11, he introduces the courtiers saying to Daniel, "What need yemake all the fields adowith your prayers?"

Back to Index Next