in his exile.  I would not expose such a saint of God to every eye, but I look for fellow-worshippers here on these Rutherford Sabbath evenings, who know something of the plague of their own hearts, and who are comforted in their banishment and battle by nothing more than when they are assured that they are not alone in the deep darkness.  ‘When Christian had travelled in this disconsolate condition for some time he thought he heard the voice of a man as going before him and saying, “Though I walk through the Valley of the Shadow of Death I will fear no ill, for Thou art with me.”  Then he was glad, and that for these reasons:—

Firstly, because he gathered from thence that some one who feared God was in this valley as well as himself.  Secondly, for that he perceived that God was with them though in that dark and dismal state; and why not, thought he, with me?  Thirdly, for that he hoped, could he overtake them, to have company by and by.’  And, in like manner, I am certain that it will encourage and save from despair some who now hear me if I just report to them some of the discoveries and experiences of himself that Samuel Rutherford made among the siftings and buffetings of his Aberdeen exile.  Writing to Lady Culross, he says:—‘O my guiltiness, the follies of my youth and the neglects of my calling, they all do stare me in the face here; . . . the world hath sadly mistaken me: no man knoweth what guiltiness is in me.’  And to Lady Boyd, speaking of some great lessons he had learnt in the school of adversity, he says, ‘In the third place, I have seen here my abominable vileness, and it is such that if I were well known no one in all the kingdom would ask me how I do. . . . I am a deeper hypocrite and a shallower professor than any one could believe.  Madam, pity me, the chief of sinners.’  And, again, to the Laird of Carlton: ‘Woe, woe is me, that men should think there is anything in me.  The house-devils that keep me company and this sink of corruption make me to carry low sails. . . . But, howbeit I am a wretched captive of sin, yet my Lord can hew heaven out of worse timber than I am, if worse there be.’  And to Lady Kenmure: ‘I am somebody in the books of my friends, . . . but there are armies of thoughts within me, saying the

contrary, and laughing at the mistakes of my many friends.  Oh! if my inner side were only seen!’  Ah no, my brethren, no land is so fearful to them that are sent to search it out as their own heart.  ‘The land,’ said the ten spies, ‘is a land that eateth up the inhabitants thereof; the cities are walled up to heaven, and very great, and the children of Anak dwell in them.  We were in their sight as grasshoppers, and so we were in our own sight.’  Ah, no! no stair is so steep as the stair of sanctification, no bread is so salt as that which is baked for a man of God out of the wild oats of his past sin and his present sinfulness.  Even Joshua and Caleb, who brought back a good report of the land, did not deny that the children of Anak were there, or that their walls went up to heaven, or that they, the spies, were as grasshoppers before their foes: Caleb and Joshua only said that, in spite of all that, if the Lord delighted in His people, He both could and would give them a land flowing with milk and honey.  And be it recorded and remembered to his credit and his praise that, with all his self-discoveries and self-accusings, Rutherford did not utter one single word of doubt or despair; so far from that was he, that in one of his letters to Hugh M’Kail he tells us that some of his correspondents have written to him that he is possibly too joyful under the cross.  Blunt old Knockbrex, for one, wrote to his old minister to restrain somewhat his ecstasy.  So true was it, what Rutherford said of himself to David Dickson, that he was ‘made up of extremes.’  So he was, for I know no man among all my masters in personal religion who unites greater

extremes in himself than Samuel Rutherford.  Who weeps like Rutherford over his banishment from Anwoth, while all the time who is so feasted in Christ’s palace in Aberdeen?  Who loathes himself like Rutherford?  Not Bunyan, not Brea, not Boston; and, at the same time, who is so transported and lost to himself in the beauty and sweetness of Christ?  As we read his raptures we almost say with cautious old Knockbrex, that possibly Rutherford is somewhat too full of ecstasy for this fallen, still unsanctified, and still so slippery world.

It took two men to carry back the cluster of grapes the spies cut down at Eshcol, and there is sweetness and strength and ecstasy enough for ten men in any one of Rutherford’s inebriated Letters.  ‘See what the land is, and whether it be fat or lean, and bring back of the fruits of the land.’  This was the order given by Moses to the twelve spies.  And, whether the land was fat or lean, Moses and all Israel could judge for themselves when the spies laid down their load of grapes at Moses’ feet.  ‘I can report nothing but good of the land,’ said Joshua Redivivus, as he sent back such clusters of its vineyards and such pots of its honey to Hugh Mackail, to Marion M’Naught, and to Lady Kenmure.  And then, when all his letters were collected and published, never surely, since the Epistles of Paul and the Gospel of John, had such clusters of encouragement and such intoxicating cordials been laid to the lips of the Church of Christ.

Our old authors tell us that after the northern tribes had tasted the warmth and the sweetness of the wines of Italy they could take no rest till they

had conquered and taken possession of that land of sunshine where such grapes so plentifully grew.  And how many hearts have been carried captive with the beauty and the grace of Christ, and with the land of Immanuel, where He drinks wine with the saints in His Father’s house, by the reading of Samuel Rutherford’s Letters, the day of the Lord will alone declare.

Oh! Christ He is the Fountain,
   The deep sweet Well of love!
The streams on earth I’ve tasted,
   More deep I’ll drink above.
There to an ocean fulness
   His mercy doth expand,
And glory, glory dwelleth
   In Immanuel’s Land.

II.  SAMUEL RUTHERFORD AND SOME OF HIS EXTREMES

‘I am made of extremes.’—Rutherford.

A story is told in Wodrow of an English merchant who had occasion to visit Scotland on business about the year 1650.  On his return home his friends asked him what news he had brought with him from the north.  ‘Good news,’ he said; ‘for when I went to St. Andrews I heard a sweet, majestic-looking man, and he showed me the majesty of God.  After him I heard a little fair man, and he showed me the loveliness of Christ.  I then went to Irvine, where I heard a well-favoured, proper old man with a long beard, and that man showed me all my own heart.’  The little fair man who showed this English merchant the loveliness of Christ was Samuel Rutherford, and the proper old man who showed him all his own heart was David Dickson.  Dr. M’Crie says of David Dickson that he was singularly successful in dissecting the human heart and in winning souls to the Redeemer, and all that we know of Dickson bears out that high estimate.  When he was presiding on one occasion at the ordination of a young minister, whom he had had some hand in bringing up, among

the advices the old minister gave the new beginner were these:—That he should remain