Samuel Rutherford Part 3

X. JOHN GORDON OF CARDONESS, THE YOUNGER

'Put off a sin or a piece of a sin every day.'--_Rutherford_.

If that gaunt old tower of Cardoness Castle could speak, and would tell us all that went on within its walls, what a treasure to us that story would be! Even the sighs and the meanings that visit us from among its mouldering stones tell us things that we shall not soon forget. They tell us how hard a task old John Gordon found salvation to be in that old house; and they tell us still, to deep sobs, how hard it was to him to see the sins and faults of his own youth back upon him again in the sins and faults of his son and heir. Old John Gordon's once so wild heart was now somewhat tamed by the trials of life, by the wisdom and the goodness of his saintly wife, and not least by his close acquaintance with Samuel Rutherford; but the comfort of all that was dashed from his lips by the life his eldest son was now living. Cardoness had always liked a good proverb, and there was a proverb in the Bible he often repeated to himself in those days as he went about his grounds: 'The fathers have eaten sour grapes, and the children's teeth are set on edge.' The miserable old man was up to the neck in debt to the Edinburgh lawyers; but he was fast discovering that there are other and worse things that a bad man entails on his eldest son than a burdened estate. There was no American wheat or Australian wool to reduce the rents of Cardoness in that day; but he had learnt, as he rode in to Edinburgh again and again to raise yet another loan for pocket-money to his eldest son, that there are far more fatal things to a small estate than the fluctuations and depressions of the corn and cattle markets. Gordon's own so expensive youth was now past, as he had hoped: but no, there it was, back upon him again in a most unlooked-for and bitter shape. 'The fathers have eaten sour grapes' was all he used to say as he rose to let in his drunken son at midnight; he scarcely blamed him; he could only blame himself, as his beloved boy reeled in and cursed his father, not knowing what he did.

The shrinking income of the small estate could ill afford to support two idle and expensive families, but when young Cardoness broke it to his mother that he wished to marry, she and her husband were only too glad to hear it. To meet the outlay connected with the marriage, and to provide an income for the new family, there was nothing for it but to raise the rents of the farms and cottages that stood on the estate. Anxious as Rutherford was to see young Cardoness settled in life, he could not stand by in silence and see honest and hard-working people saddled with the debts and expenses of the Castle; and he took repeated opportunities of telling the Castle people his mind; till old Cardoness in a pa.s.sion chased him out of the house, and rode next Sabbath-day over to Kirkdale and worshipped in the parish church of William Dalgleish. The insolent young laird continued, at least during the time of his courtship, to go to church with his mother, but Rutherford could not shut his eyes to the fact that he studied all the time how he could best and most openly insult his minister. He used to come to church late on the Sabbath morning; and he never remained till the service was over, but would rise and stride out in his spurs in the noisiest way and at the most unseemly times. Rutherford's nest at Anwoth was not without its thorns. And that such a crop of thorns should spring up to him and to his people from Lady Cardoness's house, was one of Rutherford's sorest trials. The marriage- day, from which so much was expected, came and pa.s.sed away; but what it did for young Cardoness may be judged from such expressions in Rutherford's Aberdeen letters as these: 'Be not rough with your wife. G.o.d hath given you a wife, love her; drink out of your own fountain, and sit at your own fireside. Make conscience of cherishing your wife.' His marriage did not sanctify young Cardoness; it did not even civilise him; for, long years after, when he was an officer in the Covenanters' army, he writes from Newcastle, apologising to his ill-used wife for the way he left her when he went to join his regiment: 'We are still ruffians and churls at home long after we are counted saints abroad.'

One day when Rutherford was in the Spirit in his silent prison, whether in the body or out of the body, he was caught up into Paradise to see the beauty of his Lord, and to hear his little daughter singing Glory. And among the thousands of children that sang around the throne he told young Cardoness that he saw and heard little Barbara Gordon, whose death had broken every heart in Cardoness Castle. 'I give you my word for it,'

wrote Rutherford to her broken-hearted father, 'I saw two Anwoth children there, and one of them was your child and one of them was mine.' And when another little voice was silenced in the Castle to sing Glory in heaven, Rutherford could then write to young Cardoness all that was in his heart; he could not write too plainly now or too often. Not that you are to suppose that they were all saints now at Cardoness Castle, or that all their old and inherited vices of heart and character were rooted out: no number of deaths will do that to the best of us till our own death comes; but it was no little gain towards G.o.dliness when Rutherford could write to young Gordon, now old with sorrow, saying, 'Honoured and dear brother, I am refreshed with your letter, and I exhort you by the love of Christ to set to work upon your own soul. Read this to your wife, and tell her that I am witness for Barbara's glory in heaven.'

We would gladly shut the book here, and bring the Cardoness correspondence to a close, but that would not be true to the whole Cardoness history, nor profitable for ourselves. We have buried children, like John Gordon; and, like him, we have said that it was good for us to be sore afflicted; but not even the a.s.surance that we have children in heaven has, all at once, set our affections there, or made us meet for entrance there. We feel it like a heavy blow on the heart, it makes us reel as if we had been struck in the face, to come upon a pa.s.sage like this in a not-long-after letter to little Barbara Gordon's father: 'Ask yourself when next setting out to a night's drinking: What if my doom came to-night? What if I were given over to G.o.d's sergeants to-night, to the devil and to the second death?' And with the same post Rutherford wrote to William Dalgleish telling him that if young Cardoness came to see him he was to do his very best to direct and guide him in his new religious life. But Rutherford could not roll the care of young Cardoness over upon any other minister's shoulders; and thus it is that we have the long practical and powerful letter from which the text is taken: 'Put off a sin or a piece of a sin every day.'

Old Cardoness had been a pa.s.sionate man all his days; he was an old man before he began to curb his pa.s.sionate heart; and long after he was really a man of G.o.d, the devil easily carried him captive with his besetting sin. He bit his tongue till it bled as often as he recollected the shameful day when he swore at his minister in the rack-renting dispute. And he never rode past Kirkdale Church without sinning again as he plunged the rowels into his mare's unoffending sides. Cardoness did not read Dante, else he would have said to himself that his anger often filled his heart with h.e.l.l's dunnest gloom. The old Castle was never well lighted; but, with a father and a son in it like Cardoness and his heir, it was sometimes like the Stygian pool itself. Rutherford had need to write to her ladyship to have a soft answer always ready between such a father and such a son. If you have the Inferno at hand, and will read what it says about the Fifth Circle, you will see what went on sometimes in that debt-drained and exasperated house. Rutherford was far away from Cardoness Castle, but he had memory enough and imagination enough to see what went on there as often as fresh provocation arose; and therefore he writes to young Gordon to put off a piece of his fiery anger every day.

'Let no complaining tenants, let no insulting letter, let no stupid or disobedient servant, let no sudden outburst of your father, let no peevish complaint of your wife make you angry. Remember every day that sudden and savage anger is one of your besetting sins: and watch against it, and put a piece of it off every day. Determine not to speak back to your father even if he is wrong and is doing a wrong to you and to your mother; your anger will not make matters better: hold your peace, till you can with decency leave the house, and go out to your horses and dogs till your heart is again quiet.'

Rutherford was not writing religious commonplaces when he wrote to Cardoness Castle; if he had, we would not have been reading his letters here to-night. He wrote with his eye and his heart set on his correspondents. And thus it is that 'night-drinking' occurs again and again in his letters to young Gordon. The Cardoness bill to Dumfries for drink was a heavy one; but it seems never to have occurred, even to the otherwise good people of those days, that strong drink was such a costly as well as such a dangerous luxury. It distresses and shocks us to read about 'midnight drinking' in Cardoness Castle, and in the houses round about, after all they had come through, but there it is, and we must not eviscerate Rutherford's outspoken letters. The time is not so far past yet with ourselves when we still went on drinking, though we were in debt for the necessaries of life, and though our sons reeled home from company we had made them early acquainted with. If you will not even yet pa.s.s the wine altogether, take a little less every day, and the good conscience it will give you will make up for the forbidden bouquet; till, as Rutherford said to Gordon, 'You will more easily master the remainder of your corruptions.'

Let us all try Samuel Rutherford's piecemeal way of reformation with our own anger; let us put a bridle on our mouths part of every day. Let us do this if we can as yet go no further; let us bridle our mouths on certain subjects, and about certain people, and in certain companies. If you have some one you dislike, some one who has injured or offended you, some rival or some enemy, whom to meet, to see, to read or to hear the name of, always brings h.e.l.l's dunnest gloom into your heart--well, put off this piece of your sin concerning him; do not speak about him. I do not say you can put the poison wholly out of your heart; you cannot: but you can and you must hold your peace about him. And if that beats you--if, instead of all that making you more easily master of your corruption, it helps you somewhat to discover how deep and how deadly it is--then Samuel Rutherford will not have written this old letter in vain for you.

XI. ALEXANDER GORDON OF EARLSTON

'A man of great spirit, but much subdued by inward exercise.'

Livingstone's _Characteristics_.

The Gordons of Airds and Earlston could set their family seal to the truth of the promise that the mercy of the Lord is from everlasting to everlasting upon them that fear Him, and His righteousness to children's children. For the life of grace entered the Gordon house three long generations before it came to our Alexander of to-night, and it still descended upon his son and his son's son. His great-grandfather, Alexander Gordon also, was early nicknamed 'Strong Sandy,' on account of his gigantic size and his Samson-like strength. While yet a young man, happily for himself and for all his future children, as well as for the whole of Galloway, Gordon had occasion to cross the English border on some family business, to buy cattle or cutlery or what not, when he made a purchase he had not intended to make when he set out. He brought home with him a copy of Wycliffe's contraband New Testament, and from the day he bought that interdicted book till the day of his death, Strong Sandy Gordon never let his purchase out of his own hands. He carried his Wycliffe about with him wherever he went, to kirk and to market; he would as soon have thought of leaving his purse or his dirk behind him as his Wycliffe, his bosom friend. And many were the Sabbath-days that the laird of Earlston read his New Testament in the woods of Earlston to his tenants and neighbours, the Testament in the one hand and the dirk in the other. Tamed and softened as old Sandy Gordon became by that taming and softening book, yet there were times when the old Samson still came to the surface. As the Sabbath became more and more sanctified in Reformed Scotland, the Saints' days of the Romish Calendar fell more and more into open neglect, till the Romish clergy got an Act pa.s.sed for the enforced observance of all the fasts and festivals of the Romish Communion. One of the enacted clauses forbade a plough to be yoked on Christmas Day, on pain of the forfeiture and public sale of the cattle that drew the plough. Old Earlston, at once to protest against the persecution, and at the same time to save his draught-oxen, yoked ten of his stalwart sons to the mid-winter plough, and, after ploughing the whole of Christmas Day, openly defied both priest and bishop to distrain his team. Christmas Day, whatever its claims and privileges might be, had no chance in Scotland till it came with better reasons than the threat of a Popish king and Parliament. The Patriarch of Galloway, as the south of Scotland combined to call old Alexander Gordon of Earlston, lived to the ripe age of over a hundred years, and we are told that he kept family worship himself to the day of his death, holding his Wycliffe in his own hand, and yielding it and his place at the family altar over to none.

But it is with the name-son and great-grandson of this st.u.r.dy old saint that we have chiefly to do to-night. And I may say of him, to begin with, that he was altogether worthy to inherit and to hand on the tradition of family grace and truth that had begun so early and so conspicuously with the head of the Earlston house. 'Alexander Gordon of Earlston,' says John Livingstone, in one of his priceless little etchings, 'was a man of great spirit, but much subdued by inward exercise, and who attained the most rare experiences of downcasting and uplifting.' And in Rutherford's first letter to this Earlston, written from Anwoth in 1636, he says, in that lofty oracular way of his, 'Jesus Christ has said that Alexander Gordon must lead the ring in Galloway in witnessing a good conscience.' This, no doubt, refers to the prosecution that Gordon was at that moment undergoing at the hands of the Bishop of Glasgow for refusing to admit a nominee of the Bishop into the pulpit of a reclaiming parish. It would have gone still worse with Earlston than it did had not Lord Lorne, the true patron of the parish, taken his place beside Earlston at the Bishop's bar, and testified his entire approval of all that Earlston had done. With all that, the case did not end till Earlston was banished beyond the Tay for his resistance to the will of the Bishop of Glasgow. This all took place in the early half of the seventeenth century, so that Dr. Robert Buchanan might with more correctness have ent.i.tled his able book 'The Two Hundred Years' Conflict'

than 'The Ten,' so early was the battle for Non-Intrusion begun in Galloway. Alexander Gordon was a Free Churchman 200 years before the Disruption, and Lord Lorne was the forerunner of those evangelical and const.i.tutional n.o.blemen and gentlemen in Scotland who helped so much to carry through the Disruption of 1843. We find both Lord Lorne, and Earlston his factor, sitting as elders beside one another in the Glasgow a.s.sembly of 1638, and then we find Earlston the member for Galloway in the Parliament of 1641.

We do not know exactly on what occasion it was that Earlston refused to accept the knighthood that was offered him by the Crown; but we seem to hear the old Wycliffite come back again in his great-grandson as he said, 'No, your Majesty, excuse and pardon me; but no.' Alexander Gordon felt that it would be an everlasting dishonour to him and to his house to let his shoulder be touched in knighthood by a sword that was wet, and that would soon be still more wet, with the best blood in Scotland. 'No, your Majesty, no.'

Almost all that we are told about Earlston in the histories of his time bears out the greatness of his spirit; that, and the stories that gives rise to, take the eye of the ordinary historian; but good John Livingstone, though not a great historian in other respects, is by far the best historian of that day for our purpose. John Livingstone's _Characteristics_ is a perfect gallery of spiritual portraits, and the two or three strokes he gives to Alexander Gordon make him stand out impressively and memorably to all who understand and care for the things of the Spirit.

'A man of great spirit, but much subdued by inward exercise.' I do not need to tell you what exercise is--at least bodily exercise. All that a man does to draw out, develop, and healthfully occupy his bodily powers in walking, riding, running, wrestling, carrying burdens, and leaping over obstacles--all that is called bodily exercise, and some part of that is absolutely necessary every day for the health of the body and for the continuance and the increase of its strength. But we are not all body; we are soul as well, and much more soul than body. Bodily exercise profiteth little, says the Apostle,--compared, that is, with the exercise of the soul, of the mind, and of the heart. Now, Alexander Gordon was such an athlete of the heart that all who knew him saw well what exercise he must have gone through before he was subdued in his high mind and proud spirit to be so humble, so meek, so silent, so unselfish, and so full of G.o.dliness and brotherly kindness--what a world of inward exercise all that bespoke! Alexander Gordon's patience under wrong, his low esteem of himself and of all he did, his miraculous power over himself in the forgiveness of enemies and in the forgetfulness of injuries, his contentment amid losses and disappointments, his silence when other men were bursting to speak, and his openness to be told that when he did speak he had spoken rashly, unadvisedly, and offensively--in all that Earlston was a conspicuous example of what inward exercise carried on with sufficient depth and through a sufficiently long life will do even for a man of a hot temper and a proud heart. Alexander Gordon had, to begin with, a large heart. A large heart was a family possession of the Gordons; the fathers had it and the mothers had it; and whatever came and went in the family estate, the Gordon heart was always entailed unimpaired--increased indeed--upon the children. And after some generations of true religion, inwardly and deeply exercising the Gordon heart, it almost came as a second nature to our Gordon to take to heart all that happened to him, and to exercise his large and deep heart yet more thoroughly with it. The affairs of the family, the affairs of the estate, the affairs of the Church, his duties as a landlord, a farmer, a heritor, and a factor, and the persecutions and sufferings that all these things brought upon him, some of which we know--all that found its way into Earlston's wide and deep and still unsanctified heart. And then, there is a law and a provision in the life of grace that all those men come to discover who live before G.o.d as Earlston lived, a provision that secures to such men's souls a depth, and an inwardness, and an increasing exercise that carries them on to reaches of inward sanctification that the ruck and run of so-called Christians know nothing about, and are incapable of knowing.

Such men as Earlston, while the daily rush of outward things is let in deeply into their hearts, are not restricted to these things for the fulness of their inward exercise; their own hearts, though there were no outward world at all, would sufficiently exercise them to all the gifts and graces and attainments of the profoundest spiritual life. For one thing, when once Earlston had begun to keep watch over his own heart in the matter of its motives--it was David d.i.c.kson, one fast-day at Irvine, on 1 Sam. ii., who first taught Gordon to watch his motives--from that day Rutherford and Livingstone, and all his family, and all his fellow- elders saw a change in their friend that almost frightened them. There was after that such a far-off tone in his letters, and such a far-off look in his eyes, and such a far-off sound in his voice as they all felt must have come from some great, and, to them, mysterious advance in his spiritual life; but he never told even his son William what it was that had of late so softened and quieted his proud and stormy heart. But, all the time, it was his motives. The baseness of his motives even when he did what it was but his duty and his praise to do, that quite killed Earlston every day. The loathsomeness of a heart that hid such motives in its unguessed depths made him often weep in the woods which his grandfather had sanctified by his Bible readings a century before.

Rutherford saw with the glance of genius what was going on in his friend's heart, when, in one letter, not referring to himself at all, Earlston suddenly said, 'If Lucifer himself would but look deep enough and long enough into his own heart, the sight of it would make him a little child.' 'Did not I say,' burst out Rutherford, as he read, 'that Alexander Gordon would lead the ring in Galloway?'

Earlston frightened into silence the Presbytery of Kirkcudbright on one occasion also, when at their first meeting after he had spoken out so bravely before the king and the Parliament, and they were to move him a vote of thanks, he cried out: 'Fathers and brethren, the heart is deceitful above all things, and desperately wicked, and you do not know it. For I had a deep, malicious, revengeful motive in my heart behind all my fine and patriotic speeches in Parliament. I hated Montrose more than I loved the freedom of the Kirk. Spare me, therefore, the sentence of putting that act of shame on your books!' It was discoveries like this that acc.u.mulated in John Livingstone's note-book till he blotted out all his instances and left only the blessed result, 'Alexander Gordon, a man of great spirit, but much subdued by inward exercise, and who was visited with most rare experiences of downcasting and uplifting.' No doubt, dear John Livingstone; we can well believe it. Too rare with us, alas! but every day with your n.o.ble friend; every day and every night, when he lay down and when he rose up. His very dreams often cast him down all day after them; for he said, If my heart were not one of the chambers of h.e.l.l itself, such hateful things would not stalk about in it when the watchman is asleep. Downcastings! downcastings! Yes, down to such depths of self-discovery and self-detestation and self-despair as compelled his Heavenly Master to give commandment that His prostrate servant should be lifted up as few men on the earth have ever been lifted up, or could bear to be. Yes; they were rare experiences both of downcastings and of upliftings; when such downcastings and upliftings become common the end of this world will have come, and with it the very Kingdom of Heaven.

The last sight we see of Alexander Gordon in this world is after his Master has given commandment that the last touch be put to His servant's subdued and childlike humility. The old saint is sitting in his grandfather's chair and his wife is feeding him like a weaned child. John Livingstone tells that Mr. John Smith, a minister in Teviotdale, had all the Psalms of David by heart, and that instead of a curtailed, monotonous, and mechanical grace before meat he always repeated a whole Psalm. Earlston must have remembered once dining in the Manse of Maxton at a Communion time; for, as his tender-handed wife took her place beside his chair to feed her helpless husband, he always lifted up his palsied hand and always said to himself, to her, and above all, to G.o.d, the 131st Psalm--

'As child of mother weaned; my soul Is like a weaned child;'

till all the G.o.dly households in Galloway knew the 131st Psalm as Alexander Gordon of Earlston's grace before meat.

XII. EARLSTON THE YOUNGER

'A renowned Gordon, a patriot, a good Christian, a confessor, and, I may add, a martyr of Jesus Christ.'--Livingstone's _Characteristics_.

Thomas Boston in his most interesting autobiography tells us about one of his elders who, though a poor man, had always 'a brow for a good cause.'

Now nothing could better describe the Gordons of Earlston than just that saying. For old Alexander Gordon, the founder of the family, lifted up his brow for the cause of the Bible and the Sabbath-day when his brow was as yet alone in the whole of Galloway; his great-grandson Alexander also lifted up his brow in his day for the liberty of public worship and the freedom of the courts and congregations of the Church of Scotland, and paid heavily for his courage; and his son William, of whom we are to speak to-night, showed the same brow to the end. The Gordons, as John Howie says, have all along made no small figure in our best Scottish history, and that because they had always a brow for the best causes of their respective days. As Rutherford also says, the truth kept the causey in the south-west of Scotland largely through the intelligence, the courage, and the true piety of the Gordon house.

While still living at home and a.s.sisting his father in his farms and factorships, young Earlston was already one of Rutherford's most intimate correspondents. In a kind of reflex way we see what kind of head and heart and character young Earlston must already have had from the letters that Rutherford wrote to him. If we are to judge of the character and attainments and intelligence of Rutherford's correspondents by the letters he wrote to them, then I should say that William Gordon of Earlston must have been a remarkable man very early in life, both in the understanding and the experience of divine things. One of the Aberdeen letters especially, numbered 181 in Dr. Andrew Bonar's edition, for intellectual power, inwardness, and eloquence stands almost if not altogether at the head of all the 365 letters we have from Rutherford's pen. He never wrote an abler or a better letter than that he wrote to William Gordon the younger of Earlston on the 16th of June 1637. Not James Durham, not George Gillespie, not David d.i.c.kson themselves ever got a stronger, deeper, or more eloquent letter from Samuel Rutherford than did young William Gordon of Airds and Earlston. William Gordon was but a young country laird, taken up twelve hours every day and six days every week with fences and farm-houses, with horses and cattle, but I think an examination paper on personal religion could be set out of Rutherford's letters to him that would stagger the candidates and the doctors of divinity for this year of grace 1891. 'William Gordon was a gentlemen,'

says John Howie, 'of good parts and endowments; a man devoted to religion and G.o.dliness.' Unfortunately we do not possess any of the letters young Earlston wrote to Rutherford. I wish we did. I would have liked to have seen that letter of Gordon's that so 'refreshed' Rutherford's soul; and that other letter of which Rutherford says that Gordon will be sure to 'come speed' with Christ if he writes to heaven as well about his troubles as he had written to Rutherford in Aberdeen. What a detestable time that was in Scotland when such a man as William Gordon was fined, and fined, and fined; hunted out of his house and banished, till at last he was shot by the soldiers of the Crown and thrown into a ditch as if he had been a highwayman.

The first thing that strikes me in reading Rutherford's letters to young Earlston and to several other young men of that day is the extraordinary frankness and self-forgetfulness of the writer. He takes his young correspondents into his confidence in a remarkable way. He opens up his whole heart to them. He goes back with a startling boldness and unreserve and plainness of speech on his own youth, and he lays himself alongside of his youthful correspondents in a way that only a strong man and a humble could afford to do. Let young men read Rutherford's letters to young William Gordon of Earlston, and to young John Gordon of Cardoness, and to young Lord Boyd, and such like, and they will be surprised to find that even Samuel Rutherford was once a young man exactly like themselves, and that he never forgot the days of his youth nor the trials and temptations and transgressions of those perilous days.

Let them read his Letters, and they will see that Rutherford could not only write home to the deepest experiences of Lady Boyd and Lady Kenmure and Marion M'Naught, but that he was quite as much at home with their sons and daughters also.

Rutherford told young Earlston how terribly he had 'ravelled his own hesp' in the days of his youth, and he tells another of his correspondents that after eighteen years he was not sure he had even yet got his ravelled hesp put wholly right. Young Edinburgh gentlemen who have been born with the silver spoon in their mouth will not understand what a ravelled hesp is. But those who have been brought up at the pirn- wheel in Thrums, and in suchlike handloom towns, have the advantage of some of their fellow-worshippers to-night. They do not need to turn to Dr. Bonar's Glossary or to Jamieson's Scottish Dictionary to find out what a ravelled hesp is. They well remember the stern yoke of their youth when they were sent supperless to bed because they had ravelled their hesp, and all the old times rush back on them as Rutherford confesses to Earlston how recklessly he ravelled his hesp when he was a student in Edinburgh, and how, twenty times a day, he still ravels it after he is Christ's prisoner in Aberdeen.

When the hesp is ravelled the pirn is badly filled, and then the shuttle is choked and arrested in the middle of its flight, the web is broken and knotted and uneven, and the weaver is dismissed, or, at best, he is fined in half his wages. And so, said Rutherford, is it with the weaver and the web of life, when a man's life-hesp is ravelled in the morning of his days. I stood not long ago at the grave's mouth of a dear and intimate friend of mine who had fatally ravelled both his own hesp and that of other people, till we had to get the grave-diggers to take a cord and help us to bury him. Horace said that in his day most men fled the empty cask; and all but two or three fled my poor friend's ravelled hesp. He had recovered the lost thread before he died, but his tangled life was past unravelling in this world, and we wrapped his ragged hesp around him for a winding-sheet, and left him with Christ, who so graciously took the c.u.mber of Rutherford's ill-ravelled life also. Young men whose hesp still runs even, and whose web is not yet torn, as Rutherford says to Earlston, 'Make conscience of your thoughts and study in everything to mortify your l.u.s.ts. Wash your hands in innocency, and G.o.d, who knoweth what you have need of before you ask Him, will Himself lead you to encompa.s.s His holy altar, and thus to enter the harbour of a holy home and an unravelled life.'

Rutherford's Letters are all gleaming with ill.u.s.trations, some homely enough, like the ill-ravelled hesp, and some cla.s.sically beautiful, like the arrow that has gone beyond the bowman's mastery. Writing to young Lord Boyd about seeking Christ in youth, and about the manifold advantages of an early and a complete conversion, Rutherford says: 'It is easy to set an arrow right before the string is drawn, but when once the arrow is in the air the bowman has lost all power over it.' Look around at the men and women beside you and see how true that is. Look at those whose arrow is shot, and see how impossible it is for them, even when they wish it, either to call their arrow back or to correct its erring flight. And thank G.o.d that you are still in your youth, and that the arrow of your future life is not yet shot. And while your arrow still lies trembling on the string be sure your face is in the right direction and your aim well taken. Rutherford, with all his experience and all his frankness and all his eloquence, could not tell his young correspondents half the advantages of an early conversion. Nor can I tell you half of the changes for good that would immediately take place in you with an early, immediate, and complete conversion. Perhaps the very first thing some of you would do would be to get a new minister and to join a new church. Then on the week-day some of you would at once leave your present business, and seek a new means of livelihood in which you could at least keep your hands and your conscience clean. Then you would choose a new friend and a new lover, or else you would get G.o.d to do for them what He has been so good as to do for you, give them a new heart with which to weave their hesp and shoot their arrow. You would read new books and new journals, or, else, you would read the old books and the old journals in a new way. The Sabbath-day would become a new day to you, the Bible a new book, and your whole future a new outlook to you;--but why particularise and specify, when all old things would pa.s.s away, and all things would become new? Oh dear young men of Edinburgh, and young men come up to Edinburgh to get your bow well strung and your arrow well winged, look well before you let go the string, for, once your arrow is shot, you cannot recall it so as to take a second aim. With an early and a complete conversion you would have the advantage also of having your whole life for growth in grace and for the knowledge of yourself, of the word of G.o.d and of Jesus Christ; for the formation of your character also, and for the service of G.o.d and of your generation.

And then when your friends met around your grave, instead of hiding you and your ravelled hesp away in shame and silence, they would stand, a worshipping crowd, saying over you: 'Those that be planted in the house of the Lord shall flourish in the courts of our G.o.d. They shall still bring forth fruit in old age, they shall be fat and flourishing.'

And then, like the true and sure guide to heaven that Rutherford was, he led his young correspondents on from strength to strength, and from one degree and one depth of grace to another, as thus, 'Common honesty will not take a man to heaven. Many are beguiled with this, that they are clear of scandalous sins. But the man that is not born again cannot enter the Kingdom of Heaven. The righteous are scarcely saved. G.o.d save me from a disappointment, and send me salvation. Speer at Christ the way to heaven, for salvation is not soon found; many miss it. Say, I must be saved, cost me what it will.' And to a nameless young man, supposed to be one of his Anwoth parishioners, he writes, 'So my real advice is that you acquaint yourself with prayer, and with searching the Scriptures of G.o.d, so that He may shew you the only true way that will bring rest to your soul. Ordinary faith and country holiness will not save you. Take to heart in time the weight and worth of an immortal soul; think of death, and of judgment at the back of death, that you may be saved.--Your sometime pastor, and still friend in G.o.d, S. R.' The civility of the New Jerusalem, he is continually reminding his genteel and correct-living correspondents, is a very different thing from the civility of Edinburgh, or Aberdeen, or St. Andrews. And so it is, else it would not be worth both Christ and all Christian men both living and dying for it.

And this leads Rutherford on, in the last place, to say what Earlston, and Cardoness, and Lord Boyd, while yet in their unconversion and their early conversion, would not understand. For, writing to Robert Stuart, the son of the Provost of Ayr, Rutherford says to him, 'Labour constantly for a sound and lively sense of sin,' and to the Laird of Cally, 'Take pains with your salvation, for without much wrestling and sweating it is not to be won.' A sound and lively sense of sin. As we read these sound and lively letters, we come to see and understand something of what their writer means by that. He means that Stuart and Cally, Cardoness and Earlston, young laymen as they were, were to labour in sin and in their own hearts till they came to see something of the unG.o.dliness of sin, something of its fiendishness, its malignity, its loathesomeness, its h.e.l.l-deservingness, its h.e.l.l-alreadyness. 'All his religious illuminations, affections, and comforts,' says Jonathan Edwards of David Brainerd, 'were attended with evangelical humiliation, that is to say, with a deep sense of his own despicableness and odiousness, his ignorance, pride, vileness, and pollution. He looked on himself as the least and the meanest of all saints, yea, very often as the vilest and worst of mankind.' But let Rutherford and Brainerd and Edwards pour out their blackest vocabulary upon sin, and still sin goes and will go without its proper name. Only let those Christian n.o.blemen and gentlemen to whom Rutherford wrote, labour in their own hearts all their days for some sound and lively and piercing sense of this unspeakably evil thing, and they will know, as Rutherford wrote to William Gordon, that they have got to some sound and lively sense of sin when they feel that there is no one on earth or in h.e.l.l that has such a sinful heart as they have. The nearer to heaven you get, the nearer will you feel to h.e.l.l, said Rutherford to young Earlston, till, all at once, the door will open over you, and, or ever you are aware, you will be for ever with Christ and the blessed; as it indeed was with William Gordon at the end. For as he was on his way to join the Covenanters at Bothwell Bridge, he was shot by a gang of English dragoons and flung into a ditch. Jesus Christ, says Rutherford, went suddenly home to His father's house all over with his own blood, and it was surely enough for William Gordon that he went home like his Master.

XIII. ROBERT GORDON OF KNOCKBREX

'A single-hearted and painful Christian, much employed in parliaments and public meetings after the year 1638.'--_Livingstone_.

'Hall-binks are slippery.'--_Gordon to Rutherford_.

Robert Gordon of Knockbrex, in his religious character, was a combination of Old Honest and Mr. Fearing in the _Pilgrim's Progress_. He was as single-hearted and straightforward as that worthy old gentleman was who early trysted one Good-Conscience to meet him and give him his hand over the river which has no bridge; and he was at the same time as troublesome to Samuel Rutherford, his minister and correspondent, as Greatheart's most troublesome pilgrim was to him. In two well-chosen words John Livingstone tells us the deep impression that the laird of Knockbrex made on the men of his day. With a quite Scriptural insight and terseness of expression, Livingstone simply says that Robert Gordon was the most 'single-hearted and painful' of all the Christian men known to his widely- acquainted and clear-sighted biographer.

Now there may possibly be some need that the epithet 'painful' should be explained, as it is here applied to this good man, but everybody knows without any explanation what it is for any man to be 'single-hearted.'

This was the fine character our Lord gave to Nathanael when He saluted him as an Israelite indeed in whom was no guile. It is singleness of heart that so clears up the understanding and the judgment that, as our Lord said at another time, it fills a man's whole soul with light. And Paul gives it as the best character that a servant can bring to or carry away from his master's house, that he is single-hearted and not an eye- servant in all that he says and does. I keep near me on my desk a book called Roget's _Thesaurus_, which is a rich treasure-house of the English language. And though I thought I knew what Livingstone meant when he called Robert Gordon a single-hearted man, at the same time I felt sure that Roget would help me to see Gordon better. And so he did. For when I had opened his book at the word 'single-hearted,' he at once told me that Knockbrex was an open, frank, natural, straightforward, altogether trustworthy man. He was above-board, outspoken, downright, blunt even, and bald, always calling a spade a spade. And with each new synonym Robert Gordon's honest portrait stood out clearer and clearer before me, till I thought I saw him, and wished much that we had more single-hearted men like him in the public and the private life of our day.

And then, as to his 'painfulness,' we have that so well expounded and ill.u.s.trated in John Bunyan's Mr. Fearing, that all I need to do is to recall that inimitable character to your happy memory. 'He was a man that had the root of the matter in him, but at the same time he was the most troublesome pilgrim that ever I met with in all my days. He lay roaring at the Slough of Despond for above a month together. He would not go back neither. The Celestial City, he said he should die if he came not to it, and yet was dejected at every difficulty and stumbled at every straw. He had, I think, a Slough of Despond in his mind, a slough that he carried everywhere with him, or else he could never have been as he was.' Yes, both Mr. Fearing and the laird of Knockbrex were painful Christians. That is to say, they took pains, special and exceptional pains, with the salvation of their own souls. They took their religion with tremendous earnestness. They would have pleased Paul had they lived in his day, for they both worked out their own salvation with fear and trembling. They looked on sin and death and h.e.l.l with absorbing and overwhelming solemnity, and they set themselves with all their might to escape from these direst of evils. Pardon of sin, peace with G.o.d, a clean heart and a Christian character, all these things were their daily prayer; for these things they wrestled many a night like Jacob at the Jabbok. The day of death, the day of judgment, heaven and h.e.l.l--these things were more present with them than the things they saw and handled every day. And this was why they were such troublesome pilgrims. This was why they sometimes stumbled at what their neighbours called a straw; and this was why they feared neither king nor bishop, man nor devil, they feared G.o.d and sin and death and h.e.l.l so much. This was why, while all other men were so full of torpid a.s.surance, they still carried, to the annoyance and anger of all their serene-minded neighbours, such a Slough of Despond in their anxious minds. This was why sin so poisoned all their possessions and enjoyments that Greatheart could not get Fearing, any more than Rutherford could get Gordon, out of the Valley of Humiliation. And this was why Gordon so often turned upon Rutherford when he was exalted above measure, and reminded his minister, in the old Scottish proverb, that 'Hall-binks are slippery.' Seats of honour, Mr.

Samuel, are unsafe seats for unsanctified sinners. Ecstasies do not last, and they leave the soul weaker and darker than they found it. It is a comely thing even for a saint to be well-clothed about with humility, and the deepest valley is safer and seemlier walking for a lame man than the mountain-top; and so on, till Rutherford admitted that Robert Gordon's warnings were neither impertinent nor untimeous. The sin- stricken laird of Knockbrex was like Mr. Fearing at the House Beautiful.