James Beattie was in very good company when he said that he must have more assurance, both of his gifts and his graces, before he could enter on his ministry. For Moses, and Isaiah, and Jeremiah, and many another minister who could be named, have all felt and said the same thing. Now that he is near the door of the pulpit, Beattie feels that he cannot enter it till he has more certainty that it is all right with himself. But our young ministers will attain to assurance not so much by consulting Rutherford, skilled casuist in such matters as he is, as by themselves going forward in a holy life and a holy ministry. 'It is not God's design,' says Jonathan Edwards, 'that men should obtain assurance in any other way than by mortifying corruption, increasing in grace, and obtaining the lively exercises of it. Assurance is not to be obtained so much by self-examination as by action. Paul obtained assurance of winning the prize more by running than by reflecting. The swiftness of his pace did more toward his assurance of the goal than the strictness of his self-examination.' 'I wish you a share of my feast,' replies Rutherford. 'But, for you, hang on our Lord, and He will fill you with a sense of His love, as He has so often filled me. Your feast is not far off. Hunger on; for there is food already in your hunger for Christ. Never go away from Him, but continue to fash Him; and if He delays, yet come not away, albeit you should fall aswoon at His feet.' Pray, says Rutherford, and you will not long lack assurance. Work, says Edwards, and assurance of God's love will be an immediate earnest of your full wages.



XXI. JOHN MEINE, JUNR., STUDENT OF DIVINITY

'If you would be a deep divine I recommend you to sanctification.'—Rutherford.

Old John Meine's shop was a great howf of Samuel Rutherford's all the time of his student life in Edinburgh. Young Rutherford had got an introduction to the Canongate shopkeeper from one of the elders of Jedburgh, and the old shopkeeper and the young student at once took to one another, and remained fast friends all their days. John Meine's shop was so situated at a corner of the Canongate that Rutherford could see the Tolbooth and John Knox's house as he looked up the street, and Holyrood Palace as he looked down, and the young divine could never hear enough of what the old shopkeeper had to tell him of Holyrood and its doings on the one hand, and of the Reformer's house on the other. The very paving-stones of the Canongate were full of sermons on the one hand, and of satires on the other, in that day. 'He was an old man when he came to live near my father's shop,' John Meine would say to the eager student. 'But, even as an errand boy, taking parcels up his stair, I felt what a good man's house I was in, and I used to wish I was already a man, that I might either be a soldier or a minister.' The divinity student often sat in the shopkeeper's pew on Sabbath-days, and after sermon they never went home till they had again visited John Knox's grave. And as they turned homeward, old Meine would lay his hand on young Rutherford's shoulder and say: 'Knoxes will be needed in Edinburgh again, before all is over, and who knows but you may be elect, my lad, to be one of them?'

Barbara Hamilton, who lived above her husband's shop, was almost more young Rutherford's intimate friend than even her intimate husband. Barbara Hamilton was both a woman of eminent piety and of a high and bold public spirit. And stories are still told in the Wodrow Books of her interest and influence in the affairs of the Kirk and its silenced ministers. The godly old couple had two children: John, called after his father, and Barbara, called after her mother, and Barbara assisted her mother in the house, while John ran errands and assisted his father. Rutherford and the little boy had made a great friendship while the latter was still a boy; and one of Rutherford's fellow-students had made a still deeper friendship upstairs than any but the two friends themselves suspected. Twenty years after this Barbara Hume will receive a letter from Samuel Rutherford, written in the Jerusalem Chamber at Westminster, consoling and sanctifying her for the death of his old friend William Hume, lately chaplain in the Covenanters' army at Newcastle.

By the time that Rutherford was minister at Anwoth, and then prisoner in Aberdeen, John Meine, junior, had grown up to be almost a minister himself. He is not yet a minister, but he is now a divinity student, hard at work at his books, and putting on the shopkeeper's apron an hour every afternoon to let his father have a rest. The old merchant used to rise at all hours in the morning, and spend the early summer mornings on Arthur's Seat with his Psalm-book in his hand, and the winter mornings at his shop fire, reading translations from the Continental Reformers, comparing them with his Bible, singing Psalms by himself and offering prayer. Till his student son felt, as he stood behind the counter for an hour in the afternoon, that he was like Aaron and Hur holding up his father's praying and prevailing hands.

There have always been speculative difficulties and animated debates in our Edinburgh Theological Societies, and, from the nature of the study, from the nature of the human mind, and from the nature of the Scottish mind, there will always be. John Meine's difficulties were not the same difficulties that exercise the minds of the young divines in our day, but they were anxious and troublesome enough to him, and he naturally turned to his old friend at Anwoth for counsel and advice. When Rutherford came in to Edinburgh, there was always a prophet's chamber in Barbara Hamilton's house ready for him; and when the winter session came to a close her young son would set off to Anwoth with a thousand questions in his head. But Aberdeen was too far away, and, though the posts of that day were expensive and uncertain, the old merchant did not grudge to see his son's letters sent off to Samuel Rutherford. Samuel Rutherford knew that John Meine, junior, was not shallow in his divinity, young as he was, nor an entire stranger to sanctification, else he would not have written that still extant letter back to him:—'I have little of Christ in this prison, little but desires. All my present stock of Christ is some hunger for Him; I cannot say but that I am rich in that. But, blessed be my Lord, who taketh me as I am. Christ had only one summer in His year, and shall we insist on two? My love to your father. And, for yourself, if you would be a deep divine, I recommend you to sanctification.' What with his father and his mother, his books, his acquaintance with Rutherford and Hume, and, best of all, his acquaintance with his own evil heart, young John Meine must have been a somewhat deep divine already, else Rutherford would not have cast such pearls of experience down before him.

A divine, according to our division of labour, is a man who has chosen as his life-work to study the things of God; the things, that is, of God in Christ, in Scripture, in the Church, and in the heart and life of man. John and James and Peter and Andrew ceased to be fishermen, and became divines when Christ said to them 'Follow me.' And after seventy years of sanctification the second son of Zebedee had at last attained to divinity enough to receive the Revelation, to write it out, and to be called by the early Church John the Divine.

But what is this process of sanctification that makes a young man already a deep divine? What is sanctification? Rutherford had a deep hand in drawing up the well-known definition, and, therefore, we may take it as not far from the truth: 'Sanctification is the work of God's free grace, whereby we are renewed in the whole man after the image of God, and are enabled more and more to die unto sin and live unto righteousness.' That, or something like that, was the recipe that Samuel Rutherford sent south to John Meine, student of divinity, with the assurance that, if he followed it close enough and long enough, it would result in making him a deep divine. I wonder if he took the recipe; I wonder if he kept to it; I wonder how he pictured to himself the image of God; I wonder, nay, I know, how he felt as he submitted his whole man—body, soul, and spirit—to the renewing of the Holy Ghost. And did he begin and continue to die more and more unto sin, till he died altogether to this sinful world, and live more and more unto righteousness, till he went to live with Knox, and Rutherford, and Hume, and his father and mother in the Land of Life?

'Did he begin with regeneration?' Dr. John Duncan, of the New College, asked his daughter, one Sabbath when she had come home from church full of praise of a sermon she had just heard on sanctification. Dr. Duncan was perhaps the deepest divine this century has seen in Edinburgh; and his divinity took its depth from the same study and the same exercise that Rutherford recommended to John Meine. Dr. Duncan was a great scholar, but it was not his scholarship that made him such a singularly deep divine. He was a profound philosopher also; but neither was it his philosophy. He was an immense reader also; but neither was it the piles of books; it was, he tells us, first the new heart that he got as a student in Aberdeen, and then it was the lifelong conflict that went on within him between the old heart and the new. And it is this that makes sanctification rank and stand out as the first and the oldest of all the experimental sciences. Long before either of the Bacons were born, the humblest and most obscure of God's saints were working out their own salvation on the most approved scientific principles and methods. Long before science and philosophy had discovered and set their seal to that method, the Church of Christ had taught it to all her true children, and all her best divines had taken a deep degree by means of it. What experimentalists were David and Asaph and Isaiah and Paul; and that, as the subtlest and deepest sciences must be pursued, not upon foreign substances but upon themselves, upon their own heart, and mind, and will, and disposition, and conversation, and character. Aristotle says that 'Young men cannot possess practical judgment, because practical judgment is employed upon individual facts, and these are learned only by experience, and a youth has not experience, for experience is gained only by a course of years.'

'A truly great divine,' was Jonathan Edwards' splendid certificate to our own Thomas Boston. Now, when we read his Memoirs, written by himself, we soon see what it was that made Boston such a truly great and deep divine. It was not the number of his books, for he tells us how he was pained when a brother minister opened his book-press and smiled at its few shelves. 'I may be a great bookman,' writes Rutherford to Lady Kenmure, 'and yet be a stark idiot in the things of Christ.' It was not his knowledge of Hebrew, though he almost discovered that hidden language in Ettrick. No, but it was his discovery of himself, and his experimental study of his own heart. 'My duties, the best of them, would damn me; they must all be washed with myself in that precious blood. Though I cannot be free of sin, God Himself knows that He would be welcome to make havoc of all my lusts to-night, and to make me holy. I know no lust I would not be content to part with to-night. The first impression on my spirit this morning was my utter inability to put away sin. I saw that it was as possible for a rock to raise itself as it was for me to raise my heart from sin to holiness.'

But the study of divinity is not a close profession: a profession for men only, and from which women are shut out; nor is the method of it shut off from any woman or any man. 'I counsel you to study sanctification,' wrote Rutherford, the same year to the Lady Cardoness. And if you think that Rutherford was a closet mystic and an unpractical and head-carried enthusiast, too good for this rough world, read his letter to Lady Cardoness, and confess your ignorance of this great and good man. 'Deal kindly with your tenants,' he writes, 'and let your conscience be your factor'; and again, 'When your husband's passion overcomes him, my counsel to your ladyship is, that a soft answer putteth away wrath.' And lastly, 'Let it not be said that the Lord hath forsaken your house because of your neglect of the Sabbath-day and its exercises. I counsel you to study sanctification among your tenants, and beside your husband, and among your children and your guests. Your lawful and loving pastor, in his only, only Lord,—SAMUEL RUTHERFORD.



XXII. ALEXANDER BRODIE OF BRODIE

'Mr. Rutherford's letter desiring me to deny myself.'—Brodie's Diary.

Alexander Brodie was born at Brodie in the north country in the year 1617. That was the same year that saw Samuel Rutherford matriculate in the College of Edinburgh. Of young Brodie's early days we know nothing; for, though he has left behind him a full and faithful diary both of his personal and family life, yet, unfortunately, Brodie did not begin to keep that diary till he was well advanced in middle age. Young Brodie's father died when his son and heir was but fourteen years old, and after taking part of the curriculum of study in King's College, Aberdeen, the young laird married a year before he had come to his majority. His excellent wife was only spared to be with him for two years when she was taken away from him, leaving him the widowed father of one son and one daughter.

As time goes on we find the laird of Brodie a member of Parliament, a member of General Assembly, and a Lord of Session. He was one of the commissioners also, who were sent out to the Hague to carry on negotiations with Charles, and during the many troubled years that followed that mission, we find Brodie corresponding from time to time with Cromwell and his officers, and with Charles and his courtiers, both about public and private affairs. Brodie was one of the ablest men of his day in Scotland, and he should have stood in the very front rank of her statesmen and her saints; but, as it is, he falls very far short of that. We search the signatures of the National Covenant in vain for the name of Alexander Brodie, and the absence of his name from that noble roll is already an ill-omen for his future life. David Laing, in his excellent preface to Brodie's Diary, is good enough to set down the absence of Brodie's name from the Covenant to his youth and retired habits. I wish I could take his editor's lenient view of Brodie's absence from Greyfriars church on the testing day of the Covenant. It would be an immense relief to me if I could persuade myself to look at Brodie in that matter with Mr. Laing's eyes. I have tried hard to do so, but I cannot. Far younger men than the laird of Brodie were in the Greyfriars churchyard that day, and far more modest men than he was. And I cannot shut my eyes to what appears to me, after carefully studying his life and his character, a far likelier if a far less creditable reason. After the Restoration Brodie's life, if life it could be called, was spent in a constant terror lest he should lose his estates, his liberty, and his life in the prelatic persecution; but, with his sleepless management of men, if not with the blessing of God and the peace of a good conscience, Alexander Brodie died in his own bed, in Brodie Castle, on the 17th of April, 1680.

There were some things in which Alexander Brodie ran well, to employ the apostle's expression; in some things, indeed, no man of his day ran better. To begin with, Brodie had an excellent intellect. If he did not always run well it was not for want of a sound head or a sharp eye. In reading Brodie's diary you all along feel that you are under the hand of a very able man, and a man who all his days does excellent justice to his excellent mind, at least on its intellectual side. The books he enters as having read on such and such a date, the catalogues of books he buys on his visits to Edinburgh and London, and the high planes of thought on which his mind dwells when he is at his best, all bespeak a very able man doing full justice to his great ability. The very examinations he puts himself under as to his motives and mainsprings in this and that action of his life; the defences and exculpations he puts forward for this and that part of his indefensible conduct; the debate he holds now with the presbyterian party and now with the prelatist; the very way he puts his finger down on the weak and unsound places in both of the opposing parties; and, not least, his power of aphoristic thought and expression in the running diary of his spiritual life, all combine to leave the conviction on his reader's mind that Lord Brodie was one of the very ablest men of a very able day in Scotland. I open his voluminous diary at random, and I at once come on such passages as these: 'If substantial duties are neglected or slighted it is a shrewd suspicion, be the repentance what it will, that all is not right. Lord, discover Thyself in the duties of the time, and in every substantial duty. At the same time, hang not the weight of our wellbeing on our duties, but on Christ by faith. I am a reeling, unstable, staggering, unsettled, lukewarm creature. For Thy compassion's sake forgive and heal, warm, establish, enlighten, draw me and I will follow. I am full of self-love, darkness in my judgment, fear to confess Thee, or hazard myself, or my estate, or my peace. . . . We poor creatures are commanded by our affections and our passions; they are not at our command; but the Holy One doth exercise all His attributes at His own will; they are all at His command; they are not passions or perturbations in His mind, though they transport us. When I would hate, I cannot. When I would love, I cannot. When I would grieve, I cannot. When I would desire, I cannot. But it is the better for us that all is as He wills. . . . Another of the deep deceits of my heart is this, that I have more affection in prayer than I have corresponding holiness in my walk or conversation. I wondered not to see the men of the world so taken up with covetous, ambitious, vain projects, for no man's head and heart can be so full of them as my head and heart are. Oh keep me from these unsober, distempered, mad, unruly thoughts! When I am away from Thee then I am quite out of my wit. But God can make use of poison to expel poison. Oh, if I were examined and brought to the light, what a monstrous creature I would be seen to be! For as I see myself I am no better than a devil, void of sincerity and of uprightness in what I do myself, and yet judge others, condemning in another man what I excuse and even approve in myself: plunged in deep snares of self-love, not loving others nor judging nor acting for others as I do for myself and for my relations.' And then a passage which might have been taken from The Confessions itself: 'Ere I come to glory and to my journey's end, I shall have spent so much of Thy free grace—what in pardoning, what in preventing, what in convincing, what in enlightening, what in strengthening, and confirming, and upholding; what in watering and making me to grow; what in growth of sanctification, knowledge, faith, experience, patience, mortification, uprightness, steadfastness, watchfulness, humiliation, resolution, and self-denial; what for public, what for private, and what for the family; what against snares on the right hand and on the left;—O Lord, the all-sufficiency of Thy grace!' Surely the man must run well and must make a good goal at last who can write about sin and grace in himself in that fashion! And that is not all he wrote on that subject and in that style. You have no idea of the wealth of personal and experimental matter there lies buried in Alexander Brodie's diary. When I first read Brodie's big diary I said to myself, What a treasure is this I have stumbled upon! Here is yet another of Scotland's statesmen, scholars, and eminent saints. Here, I thought, is an author on the inward life to be set beside Brae and Halyburton, if not beside Shepard and Edwards themselves.

In the religious upbringing also, and lifelong care of his orphaned son and daughter, Brodie was all we could wish to see. In the sanctification and wise occupation of the Sabbath-day; in the family preparation for communion seasons; in the personal and private covenants he encouraged his children to make with God in their own religious life; in the company he brought to his house and to his table; in his own devotional habits at home—in all these all-important matters Brodie was all that a father of children too early bereft of their mother ought to be. Till we do not wonder to find his son commencing his diary on the day of his father's death in this way: 'My precious, worthy, and dear father! I can hardly apprehend the consequence of it to the land, and the Church, and his family. The Lord give instruction. I have seen the godly conversation, holy and Christian walk of a father, his watchfulness and fruitfulness, his secret communion with God, and yet I cannot say that my heart has been won to God by his example.' A complete directory, indeed, for a Highland gentleman's household religion might easily be collected out of Alexander Brodie's domestic diary.

Another thing that greatly drew me to Brodie when I first read his diary was his noble and truly Christian acknowledgment of God in all the manifold experiences and events of his daily life. '23rd July, 1661.—Came through the fells in England to Alsbori and dined there, saw a country full of grass, plentiful in comparison of us, and acknowledged God in it. . . . Thus I saw a large beautiful country, not straitened with the poverty that my native soil labours under. I desired to consider and understand this. . . . I saw a mighty city, London, numerous, many souls in it, great plenty of things, and thought him a great king that had so many things at his command; yet how much greater is He who hath at His command all things created in heaven and on earth. Who shall not fear Him? . . . August 17.—Went this afternoon with Cassilis to the Bridge for natural refreshment, and I saw this populous city, and plenty in it. I therein saw something of the Lord's providence, who hath divided the kingdoms of the earth and given them their habitations, not all alike, but as His wisdom hath seen fit. I saw the copper-works also, and acknowledged the Lord in the gifts and the faculties He hath given to the children of men. 27.—I did see the Lord Mayor, his solemnities, and desired to be instructed by what I saw. The variety of the Lord's creatures on other parts of the earth was represented. In this I did acknowledge Him. But all the glory of the city neither abides nor can make its owner any the happier. It cannot be laid hold upon. It is not solid; it is but in conceit. Oh learn me to be crucified to all this and the like, and make me wise unto salvation! Nov. 9—Dined at Billingsgate; saw the prison of King's Bench at Southwark, and the workers of glass, in all which I saw the manifold wisdom of God in all the gifts and faculties He hath given to the sons of men. But alas! I am so barren of any thoughts of God, and so have I found myself this day and at all times.'

'Yet, all these fences, and their whole array, One cunning bosom sin blows quite away.'

Now, there is no more cunning bosom sin in some men than the sin of covetousness, and that sin in Alexander Brodie's heart and life blew almost, if not altogether, away all these and many more fences of his salvation. Well as David Laing edits Alexander Brodie's Diary, unfortunately for some of his readers he leaves his index an index of names only, neglecting things. And thus I have had to extemporise an index for myself under such sad heads as those of Brodie's 'passionateness,' his 'covetousness,' his 'time-serving' and 'tuft-hunting,' and suchlike. And I am compelled in truth to say that the entries in my index under 'covetousness' and under 'time-serving' and 'tergiversation' is a long and yet far from exhaustive list. And now, acting, I hope, on the Scriptural principle that

'The saints are lowered that the world may rise,'

I shall say a single word on each of Brodie's two so besetting sins. And, doing in the matter of Brodie's vices as I have just done in the matter of his virtues, I shall let the singularly honest Diarist speak for himself. I certainly would not dare, on any evidence, to characterise or condemn a man like Brodie as he will now characterise and condemn himself. 'July 30, 1653.—I find covetousness getting deeper and deeper into my heart, insatiable desires of lands and riches, the desire of acquiring my neighbour's property, and many vain projects and want of contentment, albeit I have already what might satisfy and well content me. I find that it is not ten hundred times what I possess that would content and stay my mind from greedy lusts and insatiable desires. What avails prayer as long as these lusts remain? I scarcely allow meat and fish and beer and victual to my family and to the poor. Lord, pity! 21 Aug.—Sin and snare are inseparable from this haste to be rich. Lord, in this Thou punishest one sin with another, with unrighteousness, oppression, unevenness, uncharitableness, deceit, falsehood, rigour to tenants, straitenedness to the poor. 24 Sept.—Read 1 Cor. viii. 14, 15, which did reprove my straitenedness, my coldness, and my parsimony. 19 July.—Was taken up inordinately with trash and hagg. Let not the Lord impute it! 9 Oct.—My heart challenged me that I could so freely lay out money on books, plenishing, clothes to myself, and was so loth to lay out for the Lord. Oh, what does this presage and witness but that I am of the earth and that my portion is not blessed, but that my goods are rather accursed! 4 Nov.—Neil Campbell staid with me. I found my niggardly nature still encroaching upon me, and made my supplication for escape. July 1.—Because I have not employed my wealth in charitable uses, therefore does the Lord take other ways more grievous to me to scatter what I have so sinfully kept back.' And so on, alternately scrimping and confessing; filling his pockets with money, and praying that he may be enabled to open them, he goes on till we read such miserably self-deceiving entries as this almost at the end of his doleful diary: 'I purpose, if the Lord would give strength and grace and constancy, and an honest and sound heart, to lay by some money for such uses from time to time, whereof this much shall be a sign and memorial.'

And then, as to his fear of man, his time-serving, and vacillation in the day of difficult duty, hear his own humiliating confessions: 'Jan. 20, 1662.—My perplexity continues as to whether I shall move now or not, stay or return, hold by Lauderdale, or make use of the Bishop. I desired to reflect on giving titles, speaking fair, and complying. I found Lauderdale changed to me, and I desired to spread this out before God. I went to Sir George Mushet's funeral, where I was looked at, as I thought, like a speckled bird. I apprehend much trouble to myself, my family, and my affairs, from the ill-will of those who govern. May God keep me under the shadow of His wings. Oct. 16.—Did see the Bishop, and in my discourse with him did go far in fair words and the like. The 31.—James Urquhart was with me. Oh that I could attain to his steadfastness and firmness! But, alas! I am soon overcome; I soon yield to the least difficulty. The 26.—Duncan Cuming was here, and I desired him to tell the honest men in the south that though I did not come up their length, I hoped they would not stumble at me.' In other words, 'Tell the prisoners in the Bass and in Blackness, and the martyrs of the Grass-market and the Tolbooth, that Lord Brodie is a Presbyterian at heart, and ought to be a Covenanter and a sufferer with his fellows; but that he loves Brodie Castle and a whole skin better than he loves the Covenant and the Covenanters, or even the Surety of the better covenant.' And having despatched his sympathetic message to the honest men in the South, he takes up his pen again to carry on his diary, which he carries on in these actual terms. Believe me, I copy literally and scrupulously from the humiliating book. 'Die Dom.—I find great averseness in myself to suffering. I am afraid to lose life or estate. I hold it a duty not to abandon those honest ministers that have stuck to the Reformation. And if the Lord would strengthen me, I would desire to confess the truth like them. . . . I questioned whether I might not safely use means to decline the cross and to ward off the wrath of the Lords and the Magistrates. Shall I begin to hear Mr. William Falconer? Shall I write to Seaforth and Argyll to ask them to clear and vindicate me? Shall I forbear to hear that honest minister, James Urquhart, for a time, seeing the storm is like to fall on me if I do so? What counsel shall I give my son? Shall I expose myself and my family to danger at this time? What is Thy will? What is my duty?' And then this able and honest hypocrite has the grace to add: 'A grain of sound faith would easily answer all these questions.' I have a sheaf of such passages. It is sickening work to speak and hear such things. But they must sometimes be spoken and heard, if only to afford a reply to Paul's question in the text: 'Ye did run well: what did hinder you?' How well Alexander Brodie ran for a time, and how well he might have run to the end but for those two sins that did so easily beset him—the love of money and the fear of man! But under the arrest and overthrow that those two so mean and so contemptible vices brought on Brodie, we see his spiritual life, or what might have ripened into spiritual life, gradually but surely decaying, even in his diary, till we read this last entry on the day of his death: 'My darkness has not taken an end, nor my confusions.'

Alexander Brodie being long dead yet speaketh with terrible power in every page of his solemnising diary. Young men of Scotland, he says, young statesmen, young senators of the College of Justice, young churchmen, young magistrates, young landlords, and all young men of talent and of influence, sons of the Cavaliers and the Covenanters alike—seek the right and the true, the just and the honourable, in your day; choose it for your part, and take your stand firmly and boldly upon it. Make hazards in order to stand upon it. Read my humbling life, and take warning from me. And when your times are confused and perplexed; when truth and duty are not wholly and commandingly clear; give a good conscience the benefit of the doubt, and suspect the side on which safety and promotion and public praise lie. Pray without ceasing, and then live as you pray. And then my diary shall not have been written and left open among you in vain.



XXIII. JOHN FLEMING, BAILIE OF LEITH

'I wish that I could satisfy your desire in drawing up and framing for you a Christian Directory.'—Rutherford.

Samuel Rutherford and John Fleming, Bailie of Leith, were old and fast friends. Away back in the happy days when Rutherford was still a student, and was still haunting the back-shop of old John Meine in the Canongate of Edinburgh, he had formed a fast friendship with the young wood-merchant of Leith. And all the trials and separations of life, instead of deadening their love for one another, or making them forget one another, had only drawn the two men the closer to one another. For when Rutherford's two great troubles came upon him,—first his dismissal from the Latin regency in Edinburgh University, and then his banishment from his pulpit at Anwoth,—John Fleming came forward on both occasions with money, and with letters, and with visits that were even better than money, to the penniless and friendless professor and exiled pastor. 'Sir, I thank you kindly for your care of me and of my brother. I hope it is laid up for you and remembered in heaven.'

Robert M'Ward, the first editor of Rutherford's Letters, with all his assiduity, was only able to recover four letters out of the heap of correspondence that had passed between the rich timber-merchant of Leith and the exiled minister, but, those four tell us volumes, both about the intimacy of the two men and about the depth and the worth of the bailie's character. Fleming wrote a letter to Rutherford in the spring of 1637, which must have run in some such terms as these:—'My life is fast ebbing away, and I am not yet begun aright to live. I am in mid-time of my days. I sometimes feel that I am coming near the end of them; and what evil days they have been! My business that my father left me is prosperous. I have a good and kind wife, as you know. My children are not wholly without promise. My place in this town is far too honourable for me, and I have many dear friends among the godly both in Leith and in Edinburgh. But I feel bitterly that I have no business to mix myself among them, and to be counted one of them. For, what with the burdensome affairs of this great seaport, and my own growing business, my days and my nights are like a weaver's shuttle. I intend and I begin well, but another year and another year comes to an end and I am just where I was. I have had some success, by God's blessing, in making money, but I am a bankrupt before Him in my soul. My inward life is a ravelled hesp, and I need guidance and direction if I am ever to come out of this confusion and to come to any good. Protestant and Presbyterian as I am,' he goes on, 'if I could only find a director who would take trouble with me and command me as I take trouble with and command my servants, I vow to you that I would put the reins without reserve into his hands. Will you not take me in hand? You know me of old. We used to talk in dear old John Meine's back-shop on week-nights and upstairs on Sabbath nights about these things. And long as it is since we saw much of one another, I feel that you know me out and in, and through and through, as no one else knows me. Tell me, then, what I am to do with myself. I will try to do what you tell me, for I am wearied and worn out with my stagnant and miserable life. Pity me, Mr. Samuel, my honoured and dear friend, for my pirn is almost run out, and I am not near saved.'

'My worthy and dearly beloved brother in the Lord,' replied Rutherford to Fleming, 'I dare not take it upon me to lay down rules and directions for your inner life. I have not the judiciousness, nor the experience, nor the success in the inner life myself that would justify me. And, besides, there is no lack of such Directories as you ask me for. Search the Scriptures. Buy Daniel Rogers, and Richard Greenham, and especially William Perkins. My own wall is too much broken down, my own garden is too much overrun with weeds; I dare not attempt to lay down the law to you. But I will do this since you are so importunate; I will tell you, as you have told me, some of my own mistakes and failings and shipwrecks, and the rocks on which I have foundered may thus, be made to carry a lantern to light your ship safely past them.'

'Fool, said my Muse to me, look in thy heart and write;

and, like Sir Philip Sydney, Samuel Rutherford looked into his own heart, and drew a Directory out of it for the better Christian conduct of his friend John Fleming.

1. Now—would you believe it?—the first thing Samuel Rutherford found his own heart accusing him in before God was, of all things, the way he had wasted his time. Would you believe it that the student who was summer and winter in his study at three o'clock in the morning, and the minister who, as his people boasted, was always preparing his sermons, always visiting his people, always writing books, and always entertaining strangers,—would you believe it that one of his worst consciences was for the bad improvement of his time? What an insatiable thirst for absolute and unearthly perfection God has awakened in the truly gracious heart! Give the truly gracious heart a little godliness and it cries out night and day for more. Give it more, and it straightway demands all. Give it all and it still accuses you that it has literally got none at all. Samuel Rutherford gave all his time and all his strength to his pastoral and his professorial duties, and yet when he looked into his own heart to write a letter to Bailie Fleming out of it, his whole heart condemned him to his face because he had so mismanaged his time, and had not aright redeemed it. 'You complain that your time is fast speeding away, and that you have not even begun to employ it well. So is mine. I give a good part of my time to my business, as you say you do to yours; but, just like you, that leaves me no time to give to God. God forgive me for the way I forget Him and neglect Him all the time that I am bustling about in the things of His house! Let us both begin, and me especially, to give some of God's best earthly gift back to Him again. Let us spare a little of His time that He allows us and bestow it back again upon Himself. He values nothing so much as a little of our allotted time. Let us meditate on Him more, and pray more to Him. Let us throw up ejaculations of prayer to Him more and more while we are at our daily employments; you in the timber-yard, down among the ships, at the desk, and at the Council-table; and I among my books, and among my people, and in my pulpit. These are always golden moments to me, and why they do not multiply themselves into hours and days and years is to me but another proof of my deep depravity. And, John Fleming, sanctify you the Sabbath. As you love and value your immortal soul, sanctify and do not waste and desecrate the Sabbath. Let no man steal from you a single hour of the Sabbath-day. Six days shalt thou labour and do all thy work, but the seventh day is the Sabbath of the Lord thy God.'

2. And again and again in his letters to Fleming Rutherford returns to the sins of the tongue. Rutherford himself was a great sinner by his tongue, and he seems to have taken it for granted that the bailies of Leith were all in the same condemnation. 'Observe your words well,' he writes out of the bitterness of his own heart. 'Make conscience of all your conversations.' Cut off a right hand, pluck out a right eye, says Christ. And I wonder that half of His disciples have not bitten out their offending tongues. What a world of injury and of all kinds of iniquity has the tongue always and everywhere been! In Jerusalem in David's day; and still in Jerusalem in James's day; in Anwoth and Aberdeen and St. Andrews in Rutherford's day; and in Leith in John Fleming's day; and still in all these places in our own day. The tongue can no man tame, and no wonder, for it is set on fire of hell. 'I shall show you,' says Rutherford, 'what I would fain be at myself, howbeit I always come short of my purpose.' Rutherford made many enemies both as a preacher and as a doctrinal and an ecclesiastical controversialist. He was a hot, if not a bad-blooded man himself, and he raised both hot and bad blood in other men. He was a passionate-hearted man, was Rutherford; he would not have been our sainted Samuel Rutherford if he had not had a fast and a high-beating heart. And his passionate heart was not all spent in holy love to Jesus Christ, though much of it was. For the dregs of it, the unholy scum and froth of it, came out too much in his books of debate and in his differences with his own brethren. His high-mettled and almost reckless sense of duty brought him many enemies, and it was his lifelong sanctification to try to treat his enemies aright, and to keep his own heart and tongue and pen clean and sweet towards them. And he divined that among the merchants and magistrates of Leith, anger and malice, rivalry and revenge were not unknown any more than they were among their betters in the Presbytery and the General Assembly. He knew, for Fleming had told him, that his very prosperity and his father's prosperity had procured for Fleming many enemies. The Norway timber trade was not all in the Fleming hands for nothing. The late Council election also had left Fleming many enemies, and his simple duty at the Council-table daily multiplied them. It was quite unaccountable to him how enemies sprang up all around him, and it was well that he had such an open-eyed and much-experienced correspondent as Rutherford was, to whom he could confide such ghastly discoveries, and such terrible shocks to faith and trust and love. 'Watch well this one thing, Bailie Fleming, even your deep desire for revenge. Be sure that it is in your heart in Leith to seek revenge as well as it is in my heart here in Aberdeen. Watch, as you would the workings of a serpent, the workings of your sore- hurt heart in the matter of its revenges. Watch how the calamities that come on your enemies refresh and revive you. Watch how their prosperity and their happiness depress and darken you. Disentangle the desire for revenge and the delight in it out of the rank thickets of your wicked heart; drag that desire and delight out of its native darkness; know it, name it, and it will be impossible but that you will hate it like death and hell, and yourself on account of it. Do you honestly wish, as you say you do, for direction as to your duty to your many enemies in Leith, and to God and your own soul among them? Then begin with this: watch and find yourself out in your deep desire for revenge, and in your secret satisfaction and delight to hear it and to speak it. Begin with that; and, then, long after that, and as the divine reward of that, you will be enabled to begin to try to love your enemies, to bless them that curse you, to do good to them that hate you, and to pray for them that despitefully use you and persecute you. You need no Directory for these things from me when you have the Sermon on the Mount in your own New Testament.'

3. And, still looking into his own heart and writing straight out of it, Rutherford says to Fleming, 'I have been much challenged in my conscience, and still am, for not referring all I do to God as my last and chiefest end.' Which is just Samuel Rutherford's vivid way of taking home to himself the first question of the Shorter Catechism which he had afterwards such a deep hand in drawing up. I do not know any other author who deals so searchingly with this great subject as that prince among experimental divines, Thomas Shepard, the founder of Yale in New England. His insight is as good as his style is bad. His English is execrable, but his insight is nothing short of divine. 'The pollution of the whole man, and of all his actions,' he says in his Parable of the Ten Virgins, 'consists chiefly in his self-seeking, in making ourselves our utmost end. This makes our most glorious actions vile; this stains them all. And so the sanctification of a sinner consists chiefly in making the Lord our utmost end in all that we do. Every man living seeks himself as his last end and chiefest good, and out of this captivity no human power can redeem us. . . . Make this your last and best end—to live to Christ and to do His will. This is your last end; this is the end of your being born again—nay, of your being redeemed by His blood—that you may live unto Christ.' And in the same author's Meditations and Spiritual Experiences, he says, 'On Sabbath morning I saw that I had a secret eye to my own name in all that I did, and I judged myself to be worthy of death because I was not weaned from all created glory, from all honour and praise, and from the esteem of men. . . . On Sabbath, again, when I came home, I saw into the deep hypocrisy of my own heart, because in my ministry I sought to comfort and quicken the people that the glory might reflect on me as well as on God. . . . On the evening before the sacrament I saw it to be my duty to sequester myself from all other things and to prepare me for the next day. And I saw that I must pitch first on the right end. I saw that mine own ends were to procure honour to myself and not to the Lord. There was some poor little eye in seeking the name and glory of Christ, yet I sought not it only, but my own glory, too. After my Wednesday sermon I saw the pride of my heart acting thus, that when I had done public work my heart would presently look out and inquire whether I had done it well or ill. Hereupon I saw my vileness to be to make men's opinions my rule, and that made me vile in mine own eyes, and that more and more daily.' 'I have been much challenged,' writes Rutherford to Fleming, 'because I do not refer all I do to God as my last end: that I do not eat and drink and sleep and journey and speak and think for God.' And, the fanatic that he is, he seems to think that that is the calling and chief end not only of ministers like himself and Shepard, but of the bailies and timber-merchants of Edinburgh and Leith also.

4. Lastly, in the closing sentences of this inexhaustible letter, Rutherford says to his waiting and attentive correspondent: 'Growth in grace, sir, should be cared for by you above all other things.' And so it should. Literally and absolutely above all other things. Above good health, above good name, above wealth, and station, and honour. These things, take them all together, if need be, are to be counted loss in order to gain growth in grace. But what is growth in grace? It is growth in everything that is truly good; but Fleming, as he read his Directory daily, would always think of growth in grace as the right improvement of his remaining time, and, especially, its religious use and dedication to God; as also of the government of his own untamed tongue; the extinction of the desire for revenge, and of all delight in the injury of his enemies; and, above all, and including all, in making God his chief end in all that he did. How all-important, then, is a sound and Scriptural Directory to instruct us how we are to grow in grace. And how precious must that directory-letter have been to a man in dead earnest like John Fleming. It was precious to his heart, you may be sure, above all his ships, and all his woodyards, and all his fine houses, and all his seats of honour. And if his growth in grace in Leith has now become full-grown glory in Heaven, how does he there bless God to- day that ever he met with Samuel Rutherford in old John Maine's shop in his youth, and had him for a friend and a director all his after-days. And when John Fleming at the table above forgets not all His benefits, high up, you may be very sure, among them all he never forgets to put Samuel Rutherford's letters; and, more especially, this very directory- letter we have read here for our own direction and growth in grace this Communion-Sabbath night.



XXIV. THE PARISHIONERS OF KILMACOLM

'For want of time I have put you all in one letter.'—Rutherford.

There is a well-known passage in Lycidas that exactly describes the religious condition of the parish of Kilmacolm in the year 1639. For the shepherd of that unhappy sheepfold also had climbed up some other way before he knew how to hold a sheephook, till, week after week, the hungry sheep looked up and were not fed. The parishioners of Kilmacolm must have been fed to some purpose at one time, for the two letters they write to Rutherford in their present starvation bear abundant witness on every page to the splendid preaching and the skilful pastorate that this parish must at one time have enjoyed. There must have been men of no common ability, as well as of no common profundity of spiritual life in Kilmacolm during those trying years, for the letters they wrote to Rutherford would have done credit to any of Rutherford's ablest and best correspondents—to William Guthrie, or David Dickson, or Robert Blair, or John Livingstone. Indeed, the expert author of the Therapeutica himself would have been put to it to answer fully and satisfactorily those two so acute and so searching letters. The Kilmacolm people had heard about the famous answers that Samuel Rutherford, now home again in Anwoth, had written both from Anwoth and from Aberdeen to all classes of people and on all kinds of subjects; copies, indeed, of some of those now already widespread letters had come to Kilmacolm itself, till, at one of their private meetings for conference and prayer, it was resolved that a small committee of their elders should gather up their painful experiences in the spiritual life that got no help from the parish pulpit, and should set them by way of submission and consultation before the great spiritual casuist. Everybody else was getting what counsel and comfort they needed from the famous adviser of Anwoth, and why not they, the neglected parishioners of Kilmacolm? And thus it was that two or three of the oldest and ablest men in the kirk-session so wrote to Rutherford, as, after some delay, to get back the elaborate letter from Anwoth numbered 286 in Dr. Bonar's edition.

I am tempted to think it possible that the old, long-experienced, and much-exercised saints of Kilmacolm may have demanded a little too much of their minister: at any rate, I am quite as anxious to hear what Rutherford shall say to them as they can be to hear from him themselves. And all that leads me to believe that not only must there have been some quite remarkable people in the parish church at that date, but that they must also have had some very special pulpit and pastoral work expended on them in former years. Or, if not that, then their case is just another illustration of what Rutherford says in his reassuring answer, namely, that the life of grace among a people is not at all tied up to the lips of their minister. Which, again, is just another way of putting what the Psalmist says of himself in his humble and happy boast: 'I have more understanding than all my teachers, for Thy testimonies are my meditation. I understand more than the ancients, because I keep Thy precepts.'

1. The first complaint that came to Anwoth from Kilmacolm was expressed in the quaint and graphic language natural to that day. 'Security, strong and sib to nature, is stealing in upon us.' The holy law of God, they mean, was never preached in their parish; at any rate, it was never carried home to any man's conscience. Nobody was ever disturbed. Nobody's feelings were ever hurt. Nobody in all the parish had ever heard a voice of thunder saying, Thou art the man. Toothless and timid generalities made up all the preaching they ever heard either on the ethical or on the evangelical side: and generalities disturb no man's peace of mind. The pulpit of Kilmacolm was but too sib to the pew, and both pulpit and pew slept on together in undisturbed security. And that supplied Samuel Rutherford with an excellent text for a sermon he was continually preaching in every utterance of his—the constant danger we all lie under as long as we are in this life. Danger from sin, and, in its own still subtler way, as much danger from grace; danger from want, and danger from fulness; danger from our weakness, and danger from our strength. So much danger is there that if any man in this life is in a state of security about himself he is surely the foolishest of all foolish men. For,

Thy close pursuers' busy hands do plant Snares in thy substance, snares attend thy want; Snares in thy credit, snares in thy disgrace; Snares in thy high estate, snares in thy base; Snares tuck thy bed, and snares attend thy board; Snares watch thy thoughts, and snares attack thy word; Snares in thy quiet, snares in thy commotion; Snares in thy diet, snares in thy devotion; Snares lurk in thy resolves, snares in thy doubt; Snares lurk within thy heart, and snares without; Snares are above thy head, and snares beneath; Snares in thy sickness, snares are in thy death.

What a fool and what a sluggard nature must be, as Rutherford here says she is, if she can lull us into security about ourselves in such a life as this! And what a noble field does this snare-filled life supply for all a preacher's boldest and best powers!

2. They have some new beginners in Kilmacolm in spite of all its spiritual stagnation, and the older people are full of anxiety lest those new beginners should not be rightly directed. 'Tell them for one thing,' says Rutherford in reply, 'to dig deep while they are yet among their foundations. Tell them that a sick night for sin is not so common either among young or old as I would like to see it. Make them to understand what I mean by digging deep. I mean deep into their own heart in order to discover and lay bare to themselves the corrupt motives from which they act every day even in the very best things they do. And that of itself will give them many sufficiently sick days and nights too, both as new beginners and as old believers. And tell them, also, from me, that once they have seen themselves in their own hearts, and Jesus Christ in His heart, it will be impossible for them ever to go back from Him. Absolutely impossible. So much so that it is perfectly certain that he who goes back from Christ has never really seen himself or Christ either. He may have seen something somewhat more or less like Christ, but, all the time, it was not Christ. Let your soul once come up to close quarters with Christ, and I defy you ever to forget Him again. Tell all your new beginners that from me, Samuel Rutherford, who, after all, am not yet well begun myself.'

3. 'You complain bitterly of a dead ministry in your bounds. I have heard as much. But I will reply that a living ministry is not indispensable to a parish. All our parishes ought to have it, and we ought to see to it that they all get it; but neither the conversion of sinners, nor the sanctification and comfort of God's saints, is tied up to any man's lips. You will read your unread Bibles more: you will buy more good books: you will meet more in private converse and prayer: and it will not be bad for you for a season to look above the pulpit, and to look Jesus Christ Himself more immediately in the face.' As Fraser of Brea also said in a striking passage in his diary, so Rutherford says in his reply letter: 'in your sore famine of the water of life, run your pipe right up to the fountain.'

4. If the parishioners of Kilmacolm were severe on their minister it was not that they let themselves escape. And there was something in their present letters that led Rutherford to warn them against a mistake that only people of the Kilmacolm type will ever fall into. 'Some of the people of God,' says their sharp-eyed censor, 'slander the grace of God in their own soul.' And that is true of some of God's best people still. We meet with such people now and then in our own parishes to-day. They are so possessed with penitence and humility; they have such high and inflexible and spiritual standards for measuring themselves by; the law has so fatally entered their innermost souls that they will not even admit or acknowledge what the grace of God has, to all other men's knowledge, done in them. Seek out, says Rutherford, the signs of true grace in yourselves as well as the signs of secret sin. And when you have found such and such an indubitable sign of grace, say so. Say this, and this, and this, pointing it out, is assuredly the work of God in my soul. When you, after all defeat, really discover your soul growing in grace; in patience under injuries; in meekness under reproofs and corrections; in love for, or at least in peace of heart toward, those you at one time did not like, but disliked almost to downright hatred; in silent and assenting acceptance, if not yet in actual and positive enjoyment, of another man's talents and success, gain and fame; in the decay and disappearance of party spirit, and in openness to all the good and the merit of other men; in prayerfulness; in liberality, and so on; when you cannot deny these things in yourself, then speak good of Christ, and do not traduce and backbite His work because it is in your own soul. 'Some wretches murmur of want while all the time their money in the bank and their fat harvests make them liars.' Rutherford thinks he has put his finger upon some such saintly liars in the kirk-session of Kilmacolm.

5. 'Fear your light, my lord,' wrote Rutherford to Lord Craighall from Aberdeen; 'stand in awe of your light.' But the poor Kilmacolm people did not need that sharp rebuke, for they had written to Rutherford at their own instance to consult him in their terror of conscience about this very matter, till Rutherford had to exhaust his vocabulary of comfort in trying to pacify his correspondents just in this sufficiently disquieting matter of light in the mind with great darkness in the heart and the life. Our light in this world, he tells them, is a broad and shining field, whereas our life of obedience is at best but a short and straggling furrow. Only in heaven shall the broad and basking fields of light and truth be covered from end to end with the songs of the rejoicing reapers. And Rutherford is very bold in this matter, because he knows he has the truth about it. A perfect life, he says, up to our ever-increasing light, is impossible to us here, if only because our light always increases with every new progress in duty. The field of light expands to a new length and breadth every time the plough passes through it. And, knowing well to whom he writes on this subject, Rutherford goes on to say that there is a sorrow for sin, and for shortcoming in service, that is as acceptable with God in the evangelical covenant as would be the very service itself. But, then, it must be what Rutherford calls 'honest sorrow after a sincere aim.' And let no man easily allow himself to take shelter under that, lest it turn out to him like taking shelter in a thunderstorm under a lightning rod. For what an aim must that be, and then, what a sorrow, that is as good in the sight of God as a full obedience is itself. At the same time, 'A sincere aim, and then an honest sorrow, both of the right quality and quantity, taken together with Christ's intercession, must be our best life before God till we be over in the other country where the law of God will get a perfect soul in which to fulfil itself. Your complaint on this head is already booked in the New Testament (Rom. vii. 18).'

6. 'The less sense of liberty and sweetness, the more true spirituality in the service of God,' is Rutherford's reply to their next perplexity. Ought we to go on with our work and with our worship when our hearts are dry and when we have no delight in what we do? That is just the time to persevere, replies their evangelical guide, for it is in the absence of all sense of liberty and sweetness that our duties prove themselves to be truly spiritual. A sweet service has often its sweetness from an altogether other source than the spiritual world. Let a man be engaged in divine service, or in any other religious work, and let him have sensible support and success in it; let him have liberty and enjoyment in the performance of it; and, especially, let him have the praise of men after it, and he will easily be deceived into thinking that he has had God's Spirit with him, and the light of God's countenance, whereas all the time it has only been an outpouring on his deceived heart of his own lying spirit of self-seeking, self-pleasing, and self-exalting. While, again, a man's spirit may be all day as dry as the heath in the wilderness, and all other men's spirits around him and toward him the same, yet a very rich score may be set down beside that unindulged servant's name against the day of the 'well-dones.' 'I believe that many think that obedience is lifeless and formal unless the wind be in the west, and all their sails are filled with the joys of sense. But I am not of their mind who think so.'

7. The scrupulosity of the Kilmacolm people was surely singular and remarkable even in that day of tests and marks and scruples in the spiritual life. The ministry may not have been wholly dead in and around Kilmacolm, though it could not keep pace and patience with those so eager and so anxious souls who would have Rutherford's mind on all possible points of their complicated case. Six of their complaints we have just seen, but their troubles are not yet all told. 'Surely,' they wrote, 'a Master like our Lord, who gave such service when He was still a servant Himself,—surely He will have hearty and unfeigned service from us, or none at all. Will He not spue the lukewarm servant out of His mouth?' I grant you, wrote Rutherford, that our Master must have honesty. The one thing He will unmask and will not endure is hypocrisy. But if you mean to insinuate that our hearts must always be entirely given up to His service in all that we do, else He will cast us away, for all I am worth in the world I would not have that true of me. I would not have that true, else where would my hope be? An English contemporary of Rutherford's puts it memorably: 'Our Master tries His servants not with the balances of the sanctuary, but with the touchstone.' Take that, says Rutherford, for my reply to your opinion that Christ must always have a perfect service at our hands, or none at all.

8. Again, hold by the ground-work when the outworks and the superstructure are assailed. Fall back the more nakedly upon your sure foundation. Keep the ground of your standing and acceptance clear, and take your stand on that ground at every time when despair assaults you. For great faults and for small, for formality in spiritual service, for cold-heartedness and for half-heartedness, you have always open to you your old and sure ground, the blood and the righteousness of your Covenant-surety. 'Seek still the blood of atonement for faults much and little. Know the gate to the fountain, and lie about it. Make much of assurance, for it keepeth the anchor fixed.'

9. The last paragraph of Rutherford's letter to the parishioners of Kilmacolm is taken up with the consolation that always comes to a Christian man's heart after every deed of true self-mortification. That is an experience that all Christian men must often have, whether they take note sufficiently of it or no. Let any man suffer for Christ's sake; let any man be evil-entreated and for Christ's sake take it patiently; let him be reviled and persecuted in public or in private for the truth; let him deny himself some indulgence—allowed, doubtful, or condemned—and all truly for the sake of Christ and other men; and immediately, and as a consequence of that, a peace, a liberty, a light as of God's countenance will infallibly visit his heart. After temptation resisted and overcome angels will always visit us. 'Temptations,' says Bunyan in the fine preface to his Grace Abounding, 'when we meet them first are as the lion that roared upon Samson; but, if we overcome them, the next time we see them we shall find a nest of honey within them.' 'Blessed are they that mourn,' says our Lord, 'for they shall be comforted.' 'After my greatest mortifications,' said Edwards, 'I always find my greatest comforts.' And even Renan tells us of a Roman lady who had 'the ineffable joy of renouncing joy.' 'A Christ bought with strokes,' says Rutherford in closing, 'is the sweetest of all Christs.'

THE END