seen calling, and till the flock whom I now oversee, be planted with one to whom I dare intrust Christ's spouse, gold nor silver, nor favour of men, I hope, shall not loose me.

of thirteen months, died in June 1630, in less than five | his people cry, Who am I to resist? But without his years after their marriage. Her children seem to have been cut off before her, so that Mr Rutherford was left alone to lament his loss. To add to his distress, he had been seized previously to the decease of his wife with a fever, which continued for thirteen weeks, leaving him on his recovery in such a state of debility as to suspend for a time his attention to his pastoral duties. Amid his accumulated sorrows, however, he endured as seeing him who is invisible, and knowing that in heaven he had an everlasting portion, which no time, no change could destroy. And he derived no small consolation, from the kindness and sympathy of Lady Kenmure, the pious wife of Gordon of Kenmure, who had been recently raised to the peerage.

The intimacy which subsisted between Mr Rutherford and the Kenmure family, had been productive of much spiritual advantage to both parties; and on his death-bed, Lord Kenmure appears to have been indebted, under the blessing of God, to this devoted minister for the clear views of divine truth which he was enabled to entertain, and the striking testimony which, in his last moments, he was privileged to bear to the saving power and efficacy of the Gospel. Mr Rutherford lamented the death of his patron in an elegiac poem, written in Latin; and in 1649 he published, "The Last and Heavenly Speeches, and Glorious Departure of John Viscount Kenmure; a work in which the author gives a detailed account of the conferences which he held with that nobleman in reference to his spiritual and everlasting concerns. Mr Rutherford now took a still greater interest than ever in the spiritual welfare of Lady Kenmure; and he continued to maintain a frequent correspondence with her on religious subjects throughout the whole of his life. One of the last letters, indeed, he ever wrote, was to this excellent lady.

From the position which Mr Rutherford held, as the most influential minister in the county within which he resided, his correspondence on public matters was very extensive. The age in which he lived was one of melancholy interest to the Church of Scotland. The attempt, first of James VI., and then of Charles I., to impose upon the Scottish Presbyterians the yoke of Episcopacy, had been uniformly resisted, but with varied success; and though at the period to which we now refer, when Mr Rutherford was located in Galloway, Prelacy was triumphant in the country, yet he was well known to entertain opinions decidedly in favour of Presbytery. And these sentiments, however opposite to the then ascendant party, he was far from concealing, but openly avowed them whenever an opportunity of doing so occurred. In any other individual than Mr Rutherford, probably, such conduct would not have been tolerated. The high respect, however, in which he was held by men of all parties, and the tolerant spirit of Bishop Lamb, who then presided over the diocese of Galloway, prevented him from being subjected to the persecution which would have otherwise fallen to his lot. While thus permitted calmly to prosecute his ministerial duties, he published a very learned and elaborate work upon the Arminian controversy. Mr Rutherford's sentiments were strictly Calvinistic, and the ability and logical tact with which he supported his own views, and refuted the arguments of his opponents, soon established his fame as a powerful controversialist and a sound divine. The estimation in which he was held in the neighbourhood of Anwoth was truly gratifying; and as a proof of it, we may mention that when Mr Glendinning, minister of Kirkcudbright, had become unfit, from age and infirmities, to discharge efficiently the duties of his office, an application was made to Mr Rutherford to accept of the situation. This offer, however, he conscientiously declined. "Great solicitation," says he, "is made by the town of Kirkcudbright, for to have the use of my poor labours among them. If the Lord shall call and

Though thus unwilling to leave his affectionate flock at Anwoth, his ministry among them was, in the mysterious arrangements of Providence, about to be interrupted for a time. In consequence of the death of Bishop Lamb, in 1634, Thomas Sydserff, Bishop of Brechin, a man of Arminian principles, and of an intolerant character, was translated to the see of Galloway. No sooner had the new diocesan entered upon his office, than he proceeded to adopt the most arbitrary and unpopular measures. He erected a High Commission Court within his diocese, composed exclusively of his own dependants; and before this court, were forthwith summoned all who would not conform in every respect to the demands of Prelacy. To Sydserff, the faithful pastor of Anwoth was peculiarly obnoxious; and as soon as possible, therefore, he was accused of non-conformity before a High Commission Court, held at Wigtown in 1636, and deprived of his ministerial office. The bishop was anxious to have this sentence confirmed by a court of the same kind held at Edin burgh, and there accordingly Mr Rutherford was cited to appear, when, for three days, accusations of the most extravagant nature were preferred against him. With the undaunted fortitude of conscious integrity, he replied to their charges; but although the strongest influence was exerted in his behalf, and although the evidence was insufficient to convince any other than prejudiced minds, judgment was given against him. He was deposed from the pastoral office, and sentenced to be con fined within the town of Aberdeen, during the King's pleasure.

66

The sentence passed upon this faithful servant of Christ, severe and unjust though it was, did not discourage him. He seems, on the contrary, to have been able, like the great apostle of the Gentiles, to "glory in tribulation. "I go to my King's palace at Aberdeen," says he; tongue, and pen, and wit, cannot express my joy.' A short period only being allotted him between the passing of the sentence and the commencement of his term of imprisonment, he had no opportunity of returning to see his friends in Galloway. On his journey to "Christ's palace in Aberdeen," as he calls it, he paid a visit to the Rev. David Dickson, minister of Irvine, a man of great piety and learning, who afterwards filled, with very high bonour, the chair of theology in the College of Edin burgh. On entering the town which was appointed to be the place of his imprisonment, Mr Rutherford was accompanied by a deputation of his people from Anwoth, who had travelled many miles to testify their sincere regard for their devoted pastor, who was now about to enjoy the exalted privilege of being "the Lord's prisoner.' In the world ye shall have tribulation, but in me ye shall have peace.'

At this period, Aberdeen was the stronghold of Epis copacy and Arminianism. The most influential mea, both clerical and lay, were violently opposed to Presby tery; and in these circumstances, Mr Rutherford could not be expected to feel much comfort or happiness in their society. Gradually, however, the inhabitants be gan to take an interest in him as a persecuted servant of God. Such, at length, was the attention and kindness shown him by many respectable citizens of the place, that he was permitted to conduct religious services in their families. Intelligence of this fact soca reached the ears of the professors of the University and the ministers of the city, who thought it neces sary to take steps for the diminution, if possible, of his influence. For this purpose, they denounced, from the pulpit, Presbyterian principles, and challenged Mr Ru

therford to engage with them in public disputations. | of that city, having been requested by the inhabitants But all was unavailing; he became more popular and to preside, preparatory to their subscribing that instruinfluential than ever, and his opinions spread among the ment. people to an extent which, to his enemies, was quite alarming. In this dilemma, application was made to the legislature to have him either confined more strictly, or sent farther north than Aberdeen, or banished from the kingdom altogether. The last expedient was adopted by the king, who dispatched a warrant to Scotland for the banishment of Mr Rutherford. With the greatest calmness and composure he looked forward to the prospect of banishment. "Whither I go,' ," said he, "I know not: but I am ready at the Lord's call." The Lord, however, in his providence interposed, and, by a train of unexpected events, prevented the warrant from being ever carried into execution.

In the meantime, the gloomy state of affairs in Scotland weighed heavily upon the spirits of Mr Rutherford. But ever and anon his soul was refreshed with the hopes of brighter days, and he felt that he himself had been called to the high honour of being persecuted for righteousness' sake. Numerous were the letters of consolation and encouragement, and even warm congratulation on this subject which he was incessantly receiving; and besides the exalted communion which | be enjoyed with God, he felt it a peculiar privilege to communicate his own feelings by letter to his Christian friends in different quarters of the country. These letters, which have since been published, are well known to the pious families among our Scottish peasantry. In England, also, they have been held in high estimation, and the Christian-minded Cecil speaks of them in terms of warm commendation. "Rutherford's Letters, says he, "is one of my classics. Were truth the beam, I have no doubt that if Homer, and Virgil, and Horace, and all that the world has agreed to idolize, were weighed against that book, they would be lighter than vanity.'

In the General Assembly which was convened at Glasgow in 1638, Mr Rutherford, along with others who had incurred the censures of the High Commission Court, were called upon to explain the grounds on which they had been accused; and, after due deliberation, a decision was passed in favour of the persecuted ministers, and they were recognised as members of court. At this Assembly, one of the most memorable in the annals of the Scottish Church, Prelacy was abolished, and the Presbyterian constitution, even in its minutest details, fully re-established. The Bishops were deprived of their power, and the greater number of them were excommunicated. In all the proceedings of this eventful period, Mr Rutherford took a lively interest, rejoicing in the triumph of those principles which he had so long and so consistently advocated, and for which he had endured so many and severe privations.

Shortly after the meeting of the Glasgow Assembly, an application was made by the city of Edinburgh to the Assembly's Commission, to have Mr Rutherford transferred from Anwoth to the metropolis, that he might have the opportunity of exercising his talents in a more important and extensive sphere. So sure, indeed, do the city rulers appear to have been of obtaining his services, that he was elected a minister of Edinburgh two months after the rising of the Assembly. Another application, however, was made to have him appointed Professor of Divinity in the New College, St. Andrews. The Commission preferred the latter situation. Petitions against his removal were presented from the county of Galloway, and from the parishioners of Anwoth, and he himself urged, in a respectful petition, his "bodily weakness and mental incapacity." All was unavailing; the interests of the Church demanded his appointment, and the Commission therefore ordain

sidered as pre-eminently qualified. He still, however, entertained hopes, that the Assembly, at its next meeting, would refuse to confirm the decision of the Commission. In this, however, he was disappointed, and nothing remained for him but to submit calmly to his removal from his beloved people. The office which Mr Rutherford was now called to occupy was one of the most useful and highly honourable to which he could have been promoted. He felt the responsibility connected with its duties; but after the deep distress he had experienced at Aberdeen on account of his "Silent Sabbaths," he could not bear the thought of being deprived of the privilege of publicly proclaiming the Gospel of Christ. On his earnest application, therefore, to the Assembly, they yielded to his wishes on this point, and appointed him colleague to Mr Robert Blair, who had been recently translated from Ayr, to be one of the ministers of the town of St. Andrews.

While imprisoned in Aberdeen, Mr Rutherford felted that he should occupy a chair for which he was condeeply for his attached flock at Anwoth. Bishop Sydserff had atternpted to thrust in upon them a minister, who, being both an Episcopalian and an Arminian, was violently opposed by the people. They still regarded their former pastor as having been unjustly withdrawn from them, and they longed and prayed, therefore, for his return. This happy event, in the course of affairs, was at last accomplished. Charles I., by the advice of Archbishop Laud, directed his efforts towards the complete extirpation of every remnant of Presbyterianism in Scotland. With this view he promulgated a series of canons, the most arbitrary and unjust, demanding conformity in every point to the forms and ceremonies of Prelacy in its grossest aspect, evidently with an ulterior design to establish Popery. These canons, followed as they speedily were by a decree enforcing the use of the liturgy in the churches, roused the people to an immediate and determined resistance, and the result is well known. Presbytery became the established form of religion in Scotland, and a free General Assembly was summoned to meet at Glasgow, in November of that year, and a Parliament in May of the subsequent

year.

It was during the struggle which Presbyterians successfully made at this period to resist the innovations of Prelacy, that Mr Rutherford quitted his imprisonment at Aberdeen, and returned to the pastoral charge of his flock at Anwoth. As had been judged necessary on former occasions of trouble in the Church, it was now deemed suitable by the Presbyterians in different parts of the country to renew the National Covenant; and while this solemn ceremony was carrying forward at Glasgow, Mr Rutherford preached in the High Church A new edition of these Letters has lately appeared in London, published by Baisler, translated into language more suited to modern taste. The talented and pious editor, the Rev. Charles Thom son, of North Shields, has performed his task with great ability.

A few months subsequent to his translation to St. Andrews, Mr Rutherford entered a second time into the marriage relation, after a widowhood of nearly ten years. Having thus made provision for his domestic comfort, he continued to discharge his public duties, both in teaching and preaching, with unwearied assiduity and conscientiousness. For some time his situation was one of peculiar happiness and tranquillity, and it would have continued so, had not both he and his colleague felt themselves called upon to join their brethren in resisting the wishes of their people, who were exceedingly desirous that Mr Andrew Affleck, the minister of Largo, should be chosen one of the ministers of St. Andrews. The people, being disappointed of their object, began to cool in their attachment both to Mr Rutherford and Mr Blair, who, feeling that their usefulness would be: injured by this alienation of the affections of their flock, applied to the Assembly for an act of transport<^

ability, as it was called, or the privilege of accepting a call to another charge, if such a call should be given them. The request was granted, and in a few weeks Mr Rutherford was invited to become minister of West Calder, in the Presbytery of Linlithgow. This call he gladly accepted, and his acceptance was ratified by the Supreme Court; but in consequence of the resistance of the University of St. Andrews, the matter was prosecuted no farther, and he still remained both in his professorship and ministerial charge.

after from Utrecht, he respectfully declined, being unwilling to abandon the Church of Scotland, at a period when his services were so much required.

In prosecuting his laborious engagements at St. Andrews, he still found time to publish several important works. The year after his return from London he produced a controversial work against the Antinomians, and in the year following a Treatise in Reply to Jeremy Taylor's "Liberty of Prophesying." In 1651 appeared his large work" On Providence," in opposition to the Jesuits, the Arminians, and the Socinians.

At this period, in consequence of the death of Charles I., who, though he had been obliged to make conces sions, was still at heart the inveterate enemy of Presby tery, considerable fears were entertained by the Sect. tish people, that under the government of his son, who, it was thought, would succeed him, their ecclesiastic privileges might be again abridged. Charles II. was crowned at Scone, and in passing through Fifeshire, before his coronation, the young king visited St. Andrews, when Mr Rutherford delivered before him an

In the public concerns of the Church and the country Mr Rutherford was deeply interested. Himself a conscientious admirer of Presbytery, he rejoiced in the complete establishment of the system in Scotland, and the increasing attachment to it which was manifested in England. | To his principles he firmly adhered, and such was the confidence reposed in him by his brethren, that he was appointed by the Assembly one of the Scots commissioners to the General Assembly of Divines, held at Westminster. On this important mission he remained in London four years, and by his talents and learning he proved no small acquisition to the venerable Synod. In their dis-oration in Latin, dwelling chiefly upon the duty of cussions he and his fellow commissioners took an ample share, and the result of their important deliberations was both gratifying to himself personally, and satisfactory to those over whose interests he had been deputed to watch. The Directory for Public Worship, the Confession of Faith, the Larger and Shorter Catechisms, and the Form of Church Government, were all of them framed by the Westminster Assembly, and in drawing up these valuable and important documents, Mr Rutherford was actively employed along with the other members of the Synod.

While in London, however, he did not limit his labours to the business of the Synod of Divines; he was also engaged in the preparation of various controversial as well as practical works, of a theological kind, which he published during that period. The only publication, nct strictly in accordance with his profession as a divine, which he produced on this occasion, was one entitled "Lex, Rex," The Law and the King, which was intended as a reply to a book which had been published in support of absolute monarchy. Though thus busily occupied, however, he longed to return to his important duties at St. Andrews, and the more so as his own declining health, as well as that of his wife, seemed to call for a removal to his native country. His distress, besides, had been still farther aggravated by the death of two of his children, in addition to two which he had lost a short time before leaving Scotland. In these circumstances he had made frequent applications to be released from his attendance in London. But, for a considerable time, it was not deemed expedient to comply with his request, his presence at the Westminster Assembly being regarded as too important to be dispensed with. At length, however, the Assembly of 1647 permitted him to return home.

The able and efficient manner in which Mr Rutherford discharged the high trust reposed in him, as one of the commissioners to the Synod of Divines at Westminster, raised him higher than ever in the estimation of his countrymen; and accordingly, a few months after he had resumed his duties at St. Andrews, he was appointed Principal of the New College. The honour thus conferred on him brought him very little, if any, additional labour; it was a gratifying proof to him, however, that his merits, both as an author and a divine, were duly appreciated. In 1649 an attempt was made in the General Assembly to procure his transference to the Divinity Chair at Edinburgh, but this intention, as Baillie states, being "thought absurd," was laid aside. About the same time a university having been established at Harderwyck, in Holland, he was invited to occupy the chair of Divinity and Hebrew in that seminary. This invitation, as well as a similar application shortly

kings. In the meantime, however, the Independents had acquired the ascendancy, and England had become a republic. The events which followed during the usurpation of Cromwell, and onwards to the Restora tion, it is impossible in our limited space minutely to detail. Suffice it to say, that in the proceedings of that stormy period Mr Rutherford acted a very conspicuous part; and from the unflinching tenacity with which be maintained the opinions he had adopted, he was regard ed by many of his brethren, more especially of the Pres bytery of St. Andrews and the Synod of Fife, as actu ated too strongly by party-spirit.

Amid all the commotions, however, in which he found himself involved, he published several valu❜le works on Practical Theology, as well as some produe tions of a controversial nature. The last work of which he lived to superintend the publication, appeared in 1659, under the title of "Influences of the Life of Grace." With this piece of practical theology termsated the literary labours of a most erudite divine and accomplished scholar.

Though the life of Mr Rutherford was now verging to its close, he lived long enough to see the commence ment of one of the darkest periods in Scotland's ecclesiastical, and even her civil history. No sooner had the Second Charles been restored to his kingdom, thaa steps were taken for the overthrow of Presbytery his northern dominions. This design he was not log in finding means of accomplishing, and that too in a quarter where it might have been least of all expected. The Scottish Parliament, which convened on the 1st of January 1661, invested the king with arbitrary power, recalled the Covenant, and abolished Presbytery; and by one deed, "the act recissory," as it was terme, they annulled the decrees of all the Parliaments whica since 1638 had sanctioned the Presbyterian system, of ratified the Solemn League and Covenant.

In such a state of things Mr Rutherford could rot expect to escape persecution in one shape or other His work which he had published when in London, called "Lex, Rex," was ordered to be burnt by the hands of the common hangman; he was deprived of a offices both in the University and the Church, his st pend was confiscated, he himself was ordered to be co fined to his own house, and cited to appear before the ensuing Parliament on a charge of treason. Thus fa they were permitted to harass this eminent servant of God; but their power could extend no farther. Is health, which had been rapidly declining, was now such, that he was quite incapable of obeying the citation to appear before the Parliament.

Knowing well that death could not be far distant, Le proceeded to arrange all his affairs, that he might leav

Afterwards, when some spoke to Mr Rutherford of his former painfulness, and faithfulness in the work of doubt it, that the Christian dies in the fittest time, if

fection of grace, and possessed of a fulness of joy in the presence of God and the Lamb, in the heavenly Jerusalem above. He has finished all his warfare, and is safe in the city of triumph, having left you and his friends below in the field of battle. But is it not matter of comfort that the Captain of Salvation will never leave the sons and daughters upon the road, till he have them brought to the mansions of glory in his Father's house? He and our fellow travellers that are got home do wait our happy arrival: do they not call and encourage us to hold on with courage, faith, and the patience of hope? You will, I hope, excuse the tedious length of this scribble, and accept it as a testimony of sincere friendship and hearty concern for you in the day of your sore adversity. May the Lord Redeemer fill up the import of his own promise to you and your family, in being a husband to the widow, and a father to the fatherless! I do kindly remember your son and daughters. I remain, Dear Friend, yours affectionately, in the straitest

bonds.

Galashiels, June 15, 1732.

DISCOURSE.

BY THE REV. THOMAS DIMMA, A. M.,
Minister of Queensferry.

"And he went up from thence unto Beth-el: and as
he was going up by the way, there came forth little
children out of the city, and mocked him, and said
unto him, Go up, thou bald-head; go up, thou
bald-head."-2 KINGS ii. 23.

AFTER Elisha, at the request of the men of Jericho, had healed the waters, by throwing salt into the spring, he went up to Beth-el, from which he had so lately departed with his master Elijah, now removed from his view in a chariot of fire. In any circumstances, a man of his character and superior attainments ought to have commanded universal attention, but, in the present instance, there was something that called for more than usual respect and reverence. The mantle of the prophet had fallen upon him, the power of working miracles, so eminently possessed by his illustrious predecessor, was continued, and he had just come from giving a most splendid proof of his distinguished abilities. A prophet, a man of piety and benevolence, ought at all times to be treated with the most respectful attention; and if either age, or some of the appearances by which it is usually indicated, are found in any individual, instead of exciting ridicule, it ought to disarm every appearance of it, and soften down all rudeness and unnecessary harshness of deportinent; and this effect will be uniformly produced, whenever Christian feelings and principles lie at the foundation of the character, and direct all its movements. In youth especially-the season of candour and simplicity when the heart is under proper discipline, and influenced by right notions of religion, there will a ready homage be paid, and a willing tribute of respect offered, to genuine piety, and to honest worth, however humble or however poor the individual in whom they are

ed on proper principles, and when they are not
early initiated in a becoming respect for religion,
every thing that has the appearance of respect-
ability of character, or a profound regard for true
piety, is looked upon by them with contempt, and
because they feel no attachment to goodness them-
selves, they are unwilling to allow it in others, or
when they cannot deny its existence, they are
even prepared to laugh it to scorn. It is certainly
a most unamiable feature in youth to forget al
that regard to decency, which is so peculiarly at-
tractive in early life, and to become the victim of
those rude feelings, and gross principles, which so
frequently throw a dark and forbidding colouring
over our first and most important days. The
man who watches the early indications of the ten-
der mind, and who is anxious about the real in-
terests of the immortal soul, contemplates, with
the deepest regret, every appearance of juvenile
depravity; and while he is conscious that the evil
is one of great magnitude, he is most anxious to
trace it to its true cause, and to endeavour to dis-
cover what remedy can be proposed, as most like-
ly to procure its amelioration.
Such an inquiry
is most important; and as on the principles and
character of the rising generation the welfare of
society, and the interests of the Redeemer's king-
dom depend, it is proposed, in the following dis-

course,

I. To trace to its source, early profligacy of character, and to point out the numerous ways in which it manifests itself.

To the man who reads his Bible with any degree of attention, and considers the melancholy representations it gives of the fatal apostasy of our race, the dark and disorderly elements that enter into the composition of human nature are not unknown. They form, indeed, the most prominent part of the character, and totally eclipse, by their superior power, every thing that man is anxious to adorn with the imaginary accompaniments of purity or beauty. It is at variance with experience, and contradictory to the express declarations of Scripture, to ascribe purity to man in his fallen state: there is none righteous, none that sinneth not and transgresseth not the divine law. Now, where there is a constitutional tendency to evil, it is obvious that there must always be a strong inclination to gratify this inherent propensity, either by courting opportunities of indulgence, or by readily yielding to the incessant operation of evil example. If, therefore, youth are unfortunately thrown into situations where vicious conduct has an unusual prevalence, or where the culture of early piety is either entirely neglected, or attended to with much langour and remissness, the total enslavement of the soul is the consequence of such criminal method of procedure. There is a fire concealed in every bosom; it is ramified through every part of the constitution, and if any external excitement is applied, its flames, hitherto smothered, will burst forth with such resistless But when the character of children is not form-fury, as to set at defiance every effort that may be

found.