'Be sorry at corruption.'--_Rutherford_.

Out of various published and unpublished writings of her day we are able to gather an interesting and impressive picture of Lady Boyd's life and character. But there was a carefully written volume of ma.n.u.script, that I much fear she must have burned when on her death-bed, that would have been invaluable to us to-night. Lady Boyd kept a careful diary for many years of her later life, and it was not a diary of court scandal or of social gossip or even of family affairs, it was a memoir of herself that would have satisfied even John Foster, for in it she tried with all fidelity to 'discriminate the successive states of her mind, and so to trace the progress of her character, a progress that gives its chief importance to human life.' Lady Boyd's diary would, to a certainty, have pleased the austere Essayist, for she was a woman after his own heart, 'grave, diligent, prudent, a rare pattern of Christianity.'

Thomas Hamilton, Lady Boyd's father, was an excellent scholar and a very able man. He rose from being a simple advocate at the Scottish Bar to be Lord President of the Court of Session, after which, for his great services, he was created Earl of Haddington. Christina, his eldest daughter, inherited no small part of her father's talents and strength of character. By the time we know her she has been some ten years a widow, and all her children are promising to turn out an honour to her name and a blessing to her old age. And, under the Divine promise, we do not wonder at that, when we see what sort of mother they had. For with all sovereign and inscrutable exceptions the rule surely still holds, 'Train up a child in the way he should go, and when he is old he will not depart from it.' All her days Lady Boyd was on the most intimate terms with the most eminent ministers of the Church of Scotland. We find such men as Robert Bruce, Robert Blair, John Livingstone, and Samuel Rutherford continually referring to her in the loftiest terms. But it was not so much her high rank, or her great ability, or her fearless devotion to the Presbyterian and Evangelical cause that so drew those men around her; it was rather the inwardness and the intensity of her personal religion. You may be a determined upholder of a Church, of Presbytery against Prelacy, of Protestantism against Popery, or even of Evangelical religion against Erastianism and Moderatism, and yet know nothing of true religion in your own heart. But men like Livingstone and Rutherford would never have written of Lady Boyd as they did had she not been a rare pattern of inward and spiritual Christianity.

I have spoken of Lady Boyd's diary. 'She used every night,' says Livingstone, 'to write what had been the state of her soul all day, and what she had observed of the Lord's doing.' When all her neighbours were lying down without fear, her candle went not out till she had taken pen and ink and had called herself to a strict account for the past day. Her duties and her behaviour to her husband, to her children, to her servants, and to her many dependants; the things that had tried her temper, her humility, her patience, her power of self-denial; any strength and wisdom she had attained to in the government of her tongue and in shutting her ears from the hearing of evil; as, also, every ordinary as well as extraordinary providence that had visited her that day, and how she had been able to recognise it and accept it and take good out of it. Thus the Lady Boyd prevented the night-watches. When the women of her own rank sat down to write their promised letters of gossip and scandal and amus.e.m.e.nt she sat down to write her diary. 'We see many things, but we observe nothing,' said Rutherford in a letter to Lady Kenmure. All around her G.o.d had been dealing all that day with Lady Boyd's neighbours as well as with her, only they had not observed it. But she had not only an eye to see but a mind and a heart to observe also.

She had a heart that, like the fabled Philosopher's Stone, turned all it touched and all that touched it immediately to fine gold. Riding home late one night from a hunting supper-party, young Lord Boyd saw his mother's candle still burning, and he made bold to knock at her door to ask why she was not asleep. Without saying a word, she took her son by the hand and set him down at her table and pointed him to the wet sheet she had just written. When he had read it he rose, without speaking a word, and went to his own room, and though that night was never all their days spoken of to one another, yet all his days Lord Boyd looked back on that night of the hunt as being the night when his soul escaped from the snare of the fowler. I much fear the diary is lost, but it would be well worth the trouble of the owner of Ardross Castle to cause a careful search to be made for it in the old charter chests of the family.

Till Lady Boyd's lost diary is recovered to us let us gather a few things about this remarkable woman out of the letters and reminiscences of such men as Livingstone and Rutherford and her namesake, Princ.i.p.al Boyd of Trochrig. Rutherford, especially, was, next to her midnight page, her ladyship's confidential and bosom friend. 'Now Madam,' he writes in a letter from Aberdeen, 'for your ladyship's own case.' And then he addresses himself in his finest style to console his correspondent, regarding some of the deepest and most painful incidents of her rare and genuine Christian experience. 'Yes,' he says, 'be sorry at corruption, and be not secure about yourself as long as any of it is there.'

Corruption, in this connection, is a figure of speech. It is a kind of technical term much in vogue with spiritual writers of the profounder kind. It expresses to those unhappy persons who have the thing in themselves, and who are also familiar with the Scriptural and experimental use of the word--to them it expresses with fearful truth and power the sinfulness of their own hearts, as that sinfulness abides and breaks out continually. Now, how could Lady Boyd, being the woman she was, but be sorry and inconsolably sorry to find all that in her own heart every day? No wonder that she and her son never referred to what she had written and he had read in his mother's lockfast book that never- to-be-forgotten night.

'Be sorry at corruption, and be not secure.' How could she be secure when she saw and felt every day that deadly disease eating at her own heart? She could not be secure for an hour; she would have been anything but the grave and prudent woman she was--she would have been mad--had she for a single moment felt secure with such a corrupt heart. You must all have read a dreadful story that went the round of the newspapers the other day. A prairie hunter came upon a shanty near Winnipeg, and found--of all things in the world!--a human foot lying on the ground outside the door. Inside was a young English settler bleeding to death, and almost insane. He had lost himself in the prairie-blizzard till his feet were frozen to mortification, and in his desperation he had taken a carving-knife and had hacked off his most corrupt foot and had thrown it out of doors. And then, while the terrified hunter was getting help, the despairing man cut off the other corrupt foot also. I hope that brave young Englishman will live till some Winnipeg minister tells him of a yet more terrible corruption than ever took hold of a frozen foot, and of a knife that cuts far deeper than the shanty carver, and consoles him in death with the a.s.surance that it was of him that Jesus Christ spoke in the Gospel long ago, when He said that it is better to enter into life halt and maimed, rather than having two feet to be cast into everlasting fire. There was no knife in Ardross Castle that would reach down to Lady Boyd's corrupt heart; had there been, she would have first cleansed her own heart with it, and would then have shown her son how to cleanse his.

But, as Rutherford says, she also had come now to that 'nick' in religion to cut off a right hand and a right foot so as to keep Christ and the life everlasting, and so had her eldest son, Lord Boyd. As Bishop Martensen also says, 'Many a time we cannot avoid feeling a deep sorrow for ourselves because of the bottomless depth of corruption which lies hidden in our heart--which sorrow, rightly felt and rightly exercised, is a weighty basis of sanctification.'

To an able woman building on such a weighty basis as that on which Lady Boyd had for long been building, Rutherford was quite safe to lay weighty and unusual comforts on her mind and on her heart. 'Christ has a use for all your corruptions,' he says to her, to her surprise and to her comfort. 'Beata culpa,' cried Augustine; and 'Felix culpa,' cried Gregory. 'My sins have in a manner done me more good than my graces,'

said holy Mr. Fox. 'I find advantages of my sins,' said that most spiritually-minded of men, James Fraser of Brea. Those who are willing and able to read a splendid pa.s.sage for themselves on this paradoxical- sounding subject will find it on page xii. of the Address to the G.o.dly and Judicious Reader in Samuel Rutherford's _Christ Dying and Drawing Sinners to Himself_.

What Rutherford was bold to say to Lady Boyd about her corruptions she was able herself to say to Trochrig about her crosses. 'Right Honourable Sir,--It is common to G.o.d's children and to the wicked to be under crosses, but their crosses chase G.o.d's children to G.o.d. O that anything would chase me to my G.o.d!' There speaks a woman of mind and of heart who knows what she is speaking about. And, like her and her correspondents, when all our other crosses have chased us to G.o.d, then our master cross, the corruption of our heart, will chase us closer up to G.o.d than all our other crosses taken together. We have no cross to be compared with our corruptions, and when they have chased us close enough and deep enough into the secret place of G.o.d, then we will begin to understand and adorn the dangerous doxologies of Augustine and Gregory, Fraser and Fox. Yes; anything and everything is good that chases us up to G.o.d: crosses and corruptions, sin and death and h.e.l.l. 'O that anything would chase me to my G.o.d!' cried saintly Lady Boyd. And that leads her ladyship in another letter to Trochrig to tell him the kind of preaching she needs and that she must have at any cost. 'It will not neither be philosophy nor eloquence that will draw me from the broad road of perdition: I must have a trumpet to tell me of my sins.' That was a well-said word to the then Princ.i.p.al of Glasgow University who had so many of the future ministers of Scotland under his hands, all vying with one another as to who should be the best philosopher and the most eloquent preacher. Trochrig was both an eloquent preacher and a philosophic princ.i.p.al and a spiritually- minded man, but he was no worse to read Lady Boyd's demand for a true minister, and I hope he read her letter and gave his students her name in his pastoral theology cla.s.s. 'Lady Boyd on the broad road of perdition!'

some of his students would exclaim. 'Why, Lady Boyd is the most saintly woman in all the country.' And that would only give the learned Princ.i.p.al an opportunity to open up to his cla.s.s, as he was so well fitted to do, that saying of Rutherford to Lady Kenmure: that 'sense of sin is a sib friend to a spiritual man,' till some, no doubt, went out of that cla.s.s and preached, as Thomas Boston did, to 'terrify the G.o.dly.'

Such results, no doubt, came to many from Lady Boyd's letter to the Princ.i.p.al as to the preaching she needed and must at any cost have: not philosophy, nor eloquence, but a voice like a trumpet to tell her of her sin.

Rutherford was in London attending the sittings of the Westminster a.s.sembly when his dear friend Lady Boyd died in her daughter's house at Ardross. The whole Scottish Parliament, then sitting at St. Andrews, rose out of respect and attended her funeral. Rutherford could not be present, but he wrote a characteristically comforting letter to Lady Ardross, which has been preserved to us. He reminded her that all her mother's sorrows were comforted now, and all her corruptions healed, and all her much service of Christ and His Church in Scotland far more than recompensed.

Children of G.o.d, take comfort, for so it will soon be with you also. Your salvation, far off as it looks to you, is far nearer than when you believed. You will carry your corruptions with you to your grave; 'they lay with you,' as Rutherford said to Lady Boyd, 'in your mother's womb,'

and the nearer you come to your grave the stronger and the more loathsome will you feel your corruptions to be; but what about that, if only they chase you the closer up to G.o.d, and make what is beyond the grave the more sure and the more sweet to your heart. Lady Boyd is not sorry for her corruptions now. She is now in that blessed land where the inhabitant shall not say, I am sick. Take comfort, O sure child of G.o.d, with the most corrupt heart in all the world; for it is for you and for the like of you that that inheritance is prepared and kept, that inheritance incorruptible, and undefiled, and that fadeth not away. Take comfort, for they that be whole need not a physician, but they that are sick.

VIII. LADY ROBERTLAND

'That famous saint, the Lady Robertland, and the rare outgates she so often got.'--Livingstone's _Characteristics_.

The Lady Robertland ranks in the Rutherford sisterhood with Lady Kenmure, Lady Culross, Lady Boyd, Lady Cardoness, Lady Earlston, Marion M'Naught and Grizel Fullarton. Lady Robertland, like so many of the other ladies of the Covenant, was not only a woman of deep personal piety and great patriotism, she was also, like Lady Kenmure, Lady Boyd, and Marion M'Naught, a woman of remarkable powers of mind. For one thing, she had a fascinating gift of conversation, and, like John Bunyan, it was her habit to speak of spiritual things with wonderful power under the similitude and parable of outward and worldly things. At the time of the famous 'Stewarton sickness' Lady Robertland was of immense service, both to the ministers and to the people. Robert Fleming tells us that the profane rabble of that time gave the nickname of the Stewarton sickness to that 'extraordinary outletting of the Spirit' that was experienced in those days over the whole of the west of Scotland, but which fell in perfect Pentecostal power on both sides of the Stewarton Water. 'I preached often to them in the time of the College vacation,' says Robert Blair, 'residing at the house of that famous saint, the Lady Robertland, and I had much conference with the people, and profited more by them than I think they did by me; though ignorant people and proud and secure livers called them "the daft people of Stewarton."' The Stewarton sickness was as like as possible, both in its manifestations and in its results, to the Irish Revival of 1859, in which, when it came over and awakened Scotland, the d.u.c.h.ess of Gordon, another lady of the Covenant, acted much the same part in the North that Lady Robertland acted in her day in the West. Many of our ministers still living can say of Huntly Lodge, 'I resided often there, and preached to the people, profiting more by them than they could have done by me.'

_Outgate_ is an old and an almost obsolete word, but it is a word of great expressiveness and point. It bears on the face of it what it means. An outgate is just a _gate out_, a way of redemption, deliverance and escape. And her _rare_ outgates does not imply that Lady Robertland's outgates were few, but that they were extraordinary, seldom matched, and above all expectation and praise. Lady Robertland's outgates were not rare in the sense of coming seldom and being few; for, the fact is, they filled her remarkable life full; but they were rare in the sense that she, like the Psalmist in Mr. James Guthrie's psalm, was a wonder unto many, and most of all unto herself. But a gate out, and especially such a gate as the Lady Robertland so often came out at, needs a key, needs many keys, and many keys of no common kind, and it needs a janitor also, or rather a redeemer and a deliverer of a kind corresponding to the kind of gate and the kind of confinement on which the gate shuts and opens. And when Lady Robertland thought of her rare outgates--and she thought more about them than about anything else that ever happened to her--and as often as she could get an ear and a heart into which to tell them, she always pictured to her audience and to herself the majestic Figure of the first chapter of the Revelation. She often spoke of her rare outgates to David d.i.c.kson, and Robert Blair, and John Livingstone, and to her own Stewarton minister, Mr. Castlelaw, whose name written in water on earth is written in letters of gold in heaven.

'Not much of a preacher himself, he encouraged his people to attend Mr.

d.i.c.kson's sermons, and he often employed Mr. Blair to preach at Stewarton, and accompanied him back and forward, singing psalms all the way.' Her ladyship often told saintly Mr. Castlelaw of her rare outgates, and always so spoke to him of the Amen, who has the keys of h.e.l.l and of death, that he never could read that chapter all his days without praising G.o.d that he had had the Lady Robertland and her rare outgates in his sin-sick parish.

But it is time to turn to some of those special and rare outgates that the Amen with the keys gave to His favoured handmaiden, the Lady Robertland; and the first kind of outgate, on account of which she was always such an astonishment to herself, was what she would call her outgate from providential disabilities, entanglements, and embarra.s.sments. She was wont to say to William Guthrie, who best understood her witty words and her wonderful history, that the wicked fairies had handicapped her infant feet in her very cradle. She could use a freedom of speech with Guthrie, and he with her, such as neither of them could use with Livingstone or with Rutherford. Rutherford could not laugh when his heart was breaking, as Lady Robertland and the witty minister of Fenwick were often overheard laughing. 'Yes, but your Ladyship has won the race with all your weights,' Guthrie would laugh and say. 'One of my many races,' she would answer, with half a smile and half a sigh; 'but I have a long race, many long races, still before me.

It seemed _conclamatum est_ with me,' she would then say, quoting a well- known expression of Samuel Rutherford's, which is, being interpreted, It's all over and gone with me, 'but Providence, since the Amen took it in hand, has a thousand and more keys wherewith to give poor creatures like me our rare outgates.' There were few alive by that time who had known Lady Robertland in her early days, and she seldom spoke of those days; only, on the anniversary of her early marriage, she never forgot her feelings when her life as a Fleming came to an end and her new life as a Robertland began. There was a famous preacher of her day who sometimes spoke familiarly of the 'keys of the cupboard, that the Master carried at His girdle,' and she used sometimes to take up his homely words and say that she had had all the sweetest morsels and most delicate dainties of earth's cupboard taken out from under lock and key and put into her mouth. 'He ties terrible knots,' she would say, 'just to have the pleasure of loosing them off from those He loves. He lays nets and sets traps only that He may get a chance of healing broken bones and setting the terrified free.' No wonder that Wodrow calls her 'a much- exercised woman,' with such ingates and outgates, and with such miracles of an interposing Providence filling her childhood, her youth, her married and her widowed life. The _a.n.a.lecta_ is full of remarkable providences, but Lady Robertland's exercises and outgates are too wonderful even for the pages of that always wonderful and sometimes too awful book.

'My Master hath outgates of His own which are beyond the wisdom of man,'

writes Rutherford, in her own language, to Lady Robertland from 'Christ's prison in Aberdeen.' Rutherford's letters are full of more or less mysterious allusions to the rare outgates that G.o.d in Christ had given him also from the snares and traps into which he had fallen by the sins and follies of his unregenerate youth. Whatever trouble came on Rutherford all his days--the persecution of the bishop, his banishment to Aberdeen, the shutting of his mouth from preaching Christ, the loss of wife and child, and the poignant pains of sanctification--he gathered them all up under the familiar figure of a waled and chosen cross.

'Seeing that the sins of my youth deserved strokes, how am I obliged to my Lord, who, out of many possible crosses, hath given me this waled and chosen cross to suffer for the name of Jesus Christ. Since I must have chains, He has put golden chains on me. Seeing I must have sorrow, for I have sinned, O Preserver of mankind, Thou hast waled and selected out for me a joyful sorrow--an honest, spiritual, glorious sorrow. Oh, what am I, such a rotten ma.s.s of sin, to be counted worthy of the most honourable rod in my Father's house, even the golden rod wherewith the Lord the Heir was Himself stricken. Thou wast a G.o.d that forgavest them, though Thou tookest vengeance of their inventions.' Rutherford also was forgiven, and the only vengeance that G.o.d took of his inventions, the irregularities of his youth, was taken in the form of a 'waled cross.' 'I might have been proclaimed on the crown of the causey,' says Rutherford, 'but He has so waled my cross and His vengeance that I am suffering not for my sin but for His name.' What a life hid with Christ in G.o.d he must live, who, like Rutherford, takes all his trials on earth as a trans.m.u.ted and subst.i.tuted cross for his sins: and who is able to take all his deserved and demanded chastis.e.m.e.nts in the shape of inward and spiritual and sanctifying pain. O sweet vengeance of grace on our sinful inventions! O most intimate and most awful of all our secrets, the secrets of a love-waled, love-subst.i.tuted cross! O rare outgate from the scorn of the causeway to the smelting-house of 'Him who hath His fire in Zion!'

'The sorrows of death compa.s.sed me,' sings the Psalmist, and 'the pains of h.e.l.l gat hold upon me; I found trouble and sorrow.' What, you may well ask, were those pains of h.e.l.l that gat such hold of David while yet he was a living and unreprobated man? Was it not too strong language to use about any earthly experience, however terrible, to call it the pains of h.e.l.l? Ask that man whose sin has found him out what he thinks the pains of h.e.l.l were in David's case, and he will tell you that remorse--unsoftened, unsweetened, unquenchable remorse--is h.e.l.l; at any rate, it is h.e.l.l upon earth; and till he confessed his sin it was David's h.e.l.l. Sin taken up and laid by G.o.d's hand on the sinner's conscience, that makes that sinner's conscience h.e.l.l. And, then, do we not read that Jehovah laid on our Surety the sin of us all till He was three hours in h.e.l.l for us, and came out of it, as Rutherford says, with the keys of h.e.l.l at His proud girdle? And it is with those captured keys that He now unlocks the true h.e.l.l-gate in every guilty sinner's conscience.

'He comes the prisoners to relieve In Satan's bondage held; The gates of bra.s.s before Him burst, The iron fetters yield.

We may not know, we cannot tell What pains He had to bear, But we believe it was for us He hung and suffered there.

There was no other good enough To pay the price of sin; He only could unlock the gate Of heaven, and let us in.'

'Myself am h.e.l.l,' cried out Satan, in his agony of pride and rage and remorse.

'Divines and dying men may talk of h.e.l.l, But in my heart her several torments dwell.'

So you say of yourself, as you well may, after such a life as yours has been. The Judge of all the earth would not be a just judge unless h.e.l.l were already kindled in your heart. But He who is a just G.o.d is also a Saviour, and He has with His own hand hung the key of h.e.l.l and of your self-made bed in it at the girdle of Jesus Christ. Go to Him to-night, and tell Him that you are in h.e.l.l. Tell Him that, like David, and very much, so far as you can understand, for David's sins, you, too, are in the pains of very h.e.l.l. Cast yourself, like John in the Revelation, at His feet, and see if He does not say to you what He said through Nathan to David, and what He said Himself to John, and what He said to Lady Robertland, and what He said to Samuel Rutherford. Cast yourself at His feet, and see if you do not get at His hands as rare an outgate and as wonderfully waled a cross as the very best of them got.

Then all the rest of your life on this prison-house of an earth will be a history in you and to you of all kinds of rare outgates. For, once He who has the keys has taken your case in hand, He will not let either rust or dust gather on His keys till He has opened every door for you and set you free from every snare. There are many evil affections, evil habits, and evil practices that are still closely padlocked both on your outward and your inward life that you must be wholly delivered from. And He who has all the keys of your body and your soul too at His girdle, will not consider that you have got your full outgate, or that He has at all discharged His duty by you, till, as Rutherford says, your sinful habits and practices are all loosened off from your life and are driven back into the inner world of your inclinations; and then, after that, He will only take up still more skilful and still more intricate keys wherewith to turn the locks of delight, desire, and inclination. O blessed keys of h.e.l.l and of death, of habit and inclination and evil affection! O blessed people who are under such a Redeemer from sin and death and h.e.l.l!

O truly famous saint, the Lady Robertland, who got so many and so rare outgates from the Amen with the keys! Who shall give me an outgate from this body? cries the great apostle, not chafing in his chains for death, but for the true life that lies beyond death. Paul, with all his intense love of life and service--nay, because of that intense love--felt sometimes that this present life at its very best was but a life of relaxed imprisonment rather than of true liberty. Paul was, as we say, a kind of first-cla.s.s misdemeanant, as Samuel Rutherford also was in his prison-palace in Aberdeen, and the Lady Robertland in Stewarton House; they had a liberty that was not to be despised; they had light and air and exercise; they were not in chains in the dungeon; they had pen and ink; they had books and papers, and their friends might on occasion visit them. They might have better food also if they paid for it; and, best of all, they could, till their full release came, beguile and occupy the time in work for Christ and His Church. But still they were present in this body of sin and death, and absent from the Lord, and they pined, and, I fear, sinfully murmured sometimes, for the last and the greatest and the best outgate of all. 'As for myself,' writes Rutherford, 'I think that if a poor, weak, dying sheep seeks for an old d.y.k.e, and the lee-side of a hill in a storm, I surely may be allowed to long for heaven. I see little in this life but sin, and the sour fruits of sin; and oh! what a burden and what a bitterness is sin! What a miserable bondage it is to be at the nod of such a master as Sin! But He who hath the keys hath sworn that our sin shall not loose the covenant bond, and therefore I wait in hope and in patience till His time shall come to take off all my fetters and make a hole in this cage of death that the imprisoned bird may find its long-promised liberty.'

'I would not live alway, thus fettered with sin, Temptation without and corruption within; In a moment of strength, if I sever the chain, Scarce the victory is mine ere I'm captive again; E'en the rapture of pardon is mingled with fears, And the cup of thanksgiving with penitent tears; The festival trump calls for jubilant songs, But my spirit her own _miserere_ prolongs.

'Who, who would live always away from his G.o.d!

Away from yon heaven, that blissful abode Where the rivers of pleasures flow o'er the bright plains, And the noon-tide of glory eternally reigns; Where the saints of all ages in harmony meet, Their Saviour and brethren transported to greet; While the songs of salvation exultingly roll, And the love of the Lord is the bliss of the soul.'

IX. JEAN BROWN

'Sin poisons all our enjoyments.'--_Rutherford_.

Jean Brown was one of the selectest a.s.sociates of the famous Rutherford circle. We do not know so much of Jean Brown outside of the Rutherford Letters as we would like to know, but her son, John Brown of Wamphray, is very well known to every student of the theology and ecclesiastical history of Scotland in the second half of the seventeenth century. 'I rejoice to hear about your son John. I had always a great love to dear John Brown. Remember my love to John Brown. I never could get my love off that man.' And all Rutherford's esteem and affection for Jean Brown's gifted and amiable son was fully justified in the subsequent history of the hard-working and well-persecuted parish minister of Wamphray. Letter 84 is a very remarkable piece of writing even in Rutherford, and the readers of this letter would gladly learn more than even its eloquent pages tell them about the woman who could draw such a letter out of Samuel Rutherford's mind and heart, the woman who was also the honoured mother of such a student and such a minister as John Brown of Wamphray. This letter has a _bite_ in it--to use one of Rutherford's own words in the course of it--all its own. And it is just that profound and pungent element in this letter, that bite in it, that has led me to take this remarkable letter for my topic to-night.

There had been some sin in Samuel Rutherford's student days, or some stumble sufficiently of the nature of sin, to secretly poison the whole of his subsequent life. Sin is such a poisonous thing that even a mustard-seed of it planted in a man's youth will sometimes spring up into a thicket of terrible trouble both to himself and to many other people all his and all their days. An almost invisible drop of sin let fall into the wellhead of life will sometimes poison the whole broad stream of life, as well as all the houses and fields and gardens, with all their flowers and fruits, that are watered out of it. When any misfortune falls upon a Hebrew household, when any Jewish man or woman's sin finds them out, they say that there is an ounce of the golden calf on it. They open their Exodus and they read there in their bitterness of how Moses in his hot anger took the calf, which the children of Israel had polluted themselves with, and burned it in the fire, and ground it to powder, and strewed it upon the water, and made the children of Israel to drink of it. And, though G.o.d turned the poisoned, dust-laden waters of Samuel Rutherford's life into very milk and wine, yet to Rutherford's subtle and detective taste there was always a certain tang of the unclean and accursed thing in it. The best waled and most tenderly subst.i.tuted cross in Rutherford's chastised life had always a certain galling corner in it that recalled to him, as he bled inwardly under it, the lack of complete purity and strict regularity in his youth. And it is to be feared that there are but too few men or women either who have not some Rutherford- like memory behind them that still clouds their now sheltered life and secretly poisons their good conscience. Some disingenuity, some simulation or dissimulation of affection, some downright or constructive dishonesty, some lack towards some one of open and entire integrity, some breach of good faith in spirit if not in letter, some still stinging tresspa.s.s of the golden rule, some horn or hoof of the golden calf, the bitter dust of which they taste to this day in their sweetest cup and at their most grace-spread table. There are more men and women in the Church of Christ than any one would believe who sing with a broken heart at every communion table: 'He hath not dealt with us after our sins, nor rewarded us according to our iniquities. As far as the east is from the west, so far hath He removed our transgressions from us.'

And even after such men and women might have learned a lesson, how soon we see all that lesson forgotten. Even after G.o.d's own hand has so conspicuously cut the bars of iron in sunder; after He has made the solitary to dwell in families; we still see sin continuing in new shapes and in other forms to poison the sweetest things in human life. What selfishness we see in family life, and that, too, after the vow and the intention of what self-suppression and self-denial. What impatience with one another, what bad temper, what cruel and cutting words, what coldness and rudeness and neglect, in how many ways our abiding sinfulness continues to poison the sweetest springs of life! And, then, how soon such unhappy men begin to see themselves reproduced and multiplied in their children. How many fathers see, with a secret bitterness of spirit that never can be told, their own worst vices of character and conduct reproduced and perpetuated in their children! One father sees his const.i.tutional and unextirpated sensuality coming out in the gluttony, the drunkenness, and the l.u.s.t of his son; while another sees his pride, his moroseness, his kept-up anger and his cruelty all coming out in one who is his very image. While many a mother sees her own youthful shallowness, frivolity, untruthfulness, deceit and parsimony in her daughter, for whose morality and religion she would willingly give up her own soul. And then our children, who were to be our staff and our crown, so early take their own so wilful and so unfilial way in life. They betake themselves, for no reason so much as just for intended disobedience and impudent independence, to other pursuits and pleasures, to other political and ecclesiastical parties than we have ever gone with. And when it is too late we see how we have again mishandled and mismanaged our families as we had mishandled and mismanaged our own youth, till it is only one grey head here and another there that does not go down to the grave under a crushing load of domestic sorrow. When the best things in life are so poisoned by sin, how bitter is that poison!

If an unpoisoned youth and an unembittered family life are some of the sweetest things this earth can taste, then a circle of close and true and dear friendships does not come very far behind them. Rutherford had plenty of trouble in his family life that he used to set down to the sins of his youth; and then the way he poisoned so many of his best friendships by his so poisonous party spirit is a humbling history to read. He quarrelled irreconcilably with his very best friends over matters that were soon to be as dead as Aaron's golden calf, and which never had much more life or decency in them. The matters were so small and miserable over which Rutherford quarrelled with such men as David d.i.c.kson and Robert Blair that I could not interest you in them at this time of day even if I tried. They were as parochial, as unsubstantial, and as much made up of prejudice and ill-will as were some of those matters that have served under Satan to poison so often our own private and public and religious life. Rutherford actually refused to a.s.sist Robert Blair at the Lord's Supper, so embittered and so black was his mind against his dearest friend. 'I would rather,' said sweet-tempered Robert Blair, 'have had my right hand hacked off at the cross of Edinburgh than have written such things.' 'My wife and I,' wrote dear John Livingstone, 'have had more bitterness together over these matters than we have ever had since we knew what bitterness was.' And no one in that day had a deeper hand in spreading that bitterness than just the hand that wrote Rutherford's letters. There is no fear of our calling any man master if we once look facts fair in the face.

The precariousness of our best friendships, the brittle substance out of which they are all composed and constructed, and the daily accidents and injuries to which they are all exposed--all this is the daily distress of all true and loving hearts. What a little thing will sometimes embitter and poison what promised to be a loyal and lifelong friendship! A pa.s.sing misunderstanding about some matter that will soon be as dead to us both as the Resolutions and Protestations of Rutherford's day now are to all men; an accidental oversight; our simple indolence in letting an absent friendship go too much out of repair for want of a call, or a written message, or a timeous gift: a thing that only a too-scrupulous mind would go the length of calling sin, will yet poison an old friendship and embitter it beyond all our power again to sweeten it. And, then, how party spirit poisons our best enjoyments as it did Rutherford's. How all our minds are poisoned against all the writers and the speakers, the statesmen and the journalists of the opposite camp, and even against the theologians and preachers of the opposite church. And, then, inside our own camp and church how new and still more malignant kinds of poison begin to distil out of our incurably wicked hearts to eat out the heart of our own nearest and dearest friendships. Envy, for one thing, which no preacher, not even Pascal or Newman, no moralist, no satirist, no cynic has yet dared to tell the half of the horrible truth about: drip, drip, drip, its h.e.l.l-sprung venom soaks secretly into the oldest, the dearest and the truest friendship. Yes, let it be for once said, the viper-like venom of envy--the most loyal, the most honourable, the most self-forgetting and self-obliterating friendship is never in this life for one moment proof against it. We live by admiration; yes, but even where we admire our most and live our best this mildew still falls with its deadly damp. What did you suppose Rutherford meant when he wrote as he did write about himself and about herself to that so capable and so saintly woman, Jean Brown? Do you accuse Samuel Rutherford of unmeaning cant? Was he mouthing big Bible words without any meaning? Or, was he not drinking at that moment of the poison-filled cup of his own youthful, family, and friendship sins? n.o.body will persuade me that Rutherford was a canting hypocrite when he wrote those terrible and still unparaphrased words: 'Sin, sin, this body of sin and corruption embittereth and poisoneth all our enjoyments. Oh that I were home where I shall sin no more!'

Puritan was an English nickname rather than a Scottish, but our Scots Presbyterians were Puritans at bottom like their English brethren both in their statesmanship and in their churchmanship, as well as in their family and personal religion. And they held the same protest as the English Puritans held against the way in which the scandalous corruptions of the secular court, and the equally scandalous corruptions of the sacred bench, were together fast poisoning the public enjoyments of England and of Scotland. You will hear cheap, shallow, vinous speeches at public dinners and suchlike resorts about the Puritans, and about how they denounced so much of the literature and the art of that day. When, if those who so find fault had but the intelligence and the honesty to look an inch beneath the surface of things they would see that it was not the Puritans but their persecutors who really took away from the serious- minded people of Scotland and England both the dance and the drama, as well as so many far more important things in that day. Had the Puritans and their fathers always had their own way, especially in England, those sources of public and private enjoyment would never have been poisoned to the people as they were and are, and that cleft would never have been cut between the conscience and some kinds of culture and delight which still exists for so many of the best of our people. Charles Kingsley was no ascetic, and his famous _North British_ article, 'Plays and Puritans,'

was but a popular admission of what a free and religious-minded England owes on one side of their many-sided service to the Puritans of that impure day. Christina Rossetti is no Calvinist, but she puts the Calvinistic and Puritan position about the sin-poisoned enjoyments of this life in her own beautiful way: 'Yes, all our life long we shall be bound to refrain our soul, and keep it low; but what then? For the books we now forbear to read we shall one day be endued with wisdom and knowledge. For the music we will not now listen to we shall join in the song of the redeemed. For the pictures from which we turn we shall gaze unabashed on the beatific vision. For the companionship we shun we shall be welcomed into angelic society and the companionship of triumphant saints. For the amus.e.m.e.nts we avoid we shall keep the supreme jubilee.

For all the pleasure we miss we shall abide, and for ever abide, in the rapture of heaven.'

All through Rutherford's lifetime preaching was his chiefest enjoyment and his most exquisite delight. He was a born preacher, and his enjoyment of preaching was correspondingly great. Even when he was removed from Anwoth to St. Andrews, where, what with his professorship and princ.i.p.alship together, one would have thought that he had his hands full enough, he yet stipulated with the a.s.sembly that he should be allowed to preach regularly every Sabbath-day. But sin, again, that dreadful, and, to Rutherford, omnipresent evil, poisoned all his preaching also and made it one of the heaviest burdens of his conscience and his heart and his life. There is a proverb to the effect that when the best things become corrupt then that is corruption indeed. And so Rutherford discovered it to be in the matter of his preaching. Do what he would, Rutherford, like Shepard, could not keep the thought of what men would think out of his weak and evil mind, both before, and during, but more especially after his preaching. And that poisoned and corrupted and filled the pulpit with death to Rutherford, in a way and to a degree that n.o.body but a self-seeking preacher will believe or understand.

Rutherford often wondered that he had not been eaten up of worms in his pulpit like King Herod on his throne, and that for the very same atheistical and blasphemous reason.

Those in this house who have followed all this with that intense and intelligent sympathy that a somewhat similar experience alone will give, will not be stumbled to read what Rutherford says in his letter to his near neighbour, William Glendinning: 'I see nothing in this life but sin, sin and the sour fruits of sin. O what a miserable bondage it is to be at the nod and beck of Sin!' Nor will they wonder to read in his letter to Lady Boyd, that she is to be sorry all her days on account of her inborn and abiding corruptions. Nor, again, that he himself was sick at his heart, and at the very yolk of his heart, at sin, dead-sick with hatred and disgust at sin, and correspondingly sick with love and longing after Jesus Christ. Nor, again, that he awoke ill every morning to discover that he had not yet awakened in his Saviour's sinless likeness.

Nor will you wonder, again, at the seraphic flights of love and worship that Samuel Rutherford, who was so poisoned with sin, takes at the name and the thought of his divine Physician. For to Rutherford that divine Physician has promised to come 'the second time without sin unto salvation.' The first time He came He sucked the poison of sin out of the souls of sinners with His own lips, and out of all the enjoyments that He had sanctified and prepared for them in heaven. And He is coming back--He has now for a long time come back and taken Rutherford home to that sanctification that seemed to go further and further away from Rutherford the longer he lived in this sin-poisoned world. And, amongst all those who are now home in heaven, I cannot think there can be many who are enjoying heaven with a deeper joy than Samuel Rutherford's sheer, solid, uninterrupted, unadulterated, and unmitigated joy.