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Truth Before Consequences Truth Before Consequences Ian Hamilton 2000 CFOP 003 | Truth Before Consequences The Rutherford Centre for Reformed Theology (www.rcrt.scot), formerly ‘Rutherford House’, had its roots in the Crieff Fellowship, and was named after Samuel Rutherford. CFOP 003 | Truth Before Consequences Truth Before Consequences —Samuel Rutherford (1600–1661) Introduction By any accounts Samuel Rutherford was an extraordinary and remarkable man. The following comment by a contemporary does not overly exaggerate the high esteem in which Rutherford was held by many of his contemporaries: “I have known many great and good ministers in this Church, but for such a piece of clay as Mr Rutherford was, I never knew one in Scotland like him, to whom so many great gifts were given, for he seemed to be altogether taken up with everything good and excellent and useful. He seemed to be always praying, always preaching, always visiting the sick, always catechising, always writing and studying... Many times I thought he would have flown out of the pulpit when he came to speak of Jesus Christ. He was never in his right element but when he was commending him. He would have fallen asleep in bed speaking of Christ.” However idealised a picture of Rutherford this is, there is no doubting or denying that he was one of Scotland’s “spiritual giants.” The early decades of the 17th century were marked by the Crown, through compliant bishops, seeking to bring the Reformed Church under its authority. The heady days of Presbyterian supremacy were an increasingly distant memory. Men like Andrew Melville had been first imprisoned and then exiled by James. Rutherford grew up, then, in a Church increasingly compromised and subject to the prelatic and episcopal views of James. CFOP 003 | Truth Before Consequences Life & Ministry Conversion Rutherford was born, most probably, in 1600 in the village of Nisbet in Roxburghshire, the son of comfortably off parents. In 1617 he went to Edinburgh University where he excelled in Latin and Greek. Like John Calvin before him, Rutherford makes almost no mention of his conversion, neither its timing nor its circumstances. There are possibly only two references to his conversion in his writings. In a letter to Robert Stuart ( June 17, 1637), he writes, “Ye have gotten a great advantage in the way of heaven, that ye have started to the gate in the morning. Like a fool, as I was, I suffered my sun to be high in the heaven, and near afternoon, before I ever took the gate by the end.” The second reference, which enables us somewhat to narrow down at least the timing of his conversion, occurs in a letter to Lady Kenmuir ( July 28, 1636): “... That honour that I have prayed for these 16 years, with submission to my Lord’s will, my kind Lord hath now bestowed upon me, even to suffer for my royal and princely King Jesus, and for His kingly crown, and the freedom of His Kingdom that His Father hath given Him.” It would be reasonable to assume, then, that Rutherford was around twenty years of age when he was brought to saving faith. It is perhaps no bad thing that we know so little about the particulars of Rutherford’s conversion. At the least, we are being reminded that the vital thing about conversion is not when it happens, or how it happens, but the fact that it happens and shows itself in a transformed, Christ-centred, gladly obedient life! CFOP 003 | Truth Before Consequences Ordination In 1627 Rutherford was ordained and inducted to the charge with which his name is inseparably connected, Anwoth by the Solway. The fact that he was inducted “without giving engagement to the Bishop”, that is without having to acknowledge episcopal authority, provides the first striking example of a principle which ran like a golden thread through Rutherford’s life: “Truth before consequences!!” In a day when evangelicals have too easily accommodated biblical truth to ecclesiastical consensus, Rutherford’s example reminds us of the unyielding faithfulness that God seeks from his servants. It is not for us to play the game of ‘ecclesiastical statesmanship’, in the hope that evangelical influence can be promoted via the altar of ecclesiastical compromise. Like Rutherford, and more importantly like Daniel and the apostles before him, we must always choose to “obey God rather than men”. For the next 10 years, Rutherford ministered happily and effectively in Anwoth. During this time, Rutherford’s first wife died after a long and sore illness. He was no stranger to personal grief and suffering; the comfort his ministry and letters brought to others was forged in the crucible of personal affliction. After Thomas Sydserff became Bishop of Galloway in 1635, Rutherford came increasingly under pressure to conform to episcopal authority. He was conscious that failure to do so could result in his being removed from Anwath. In a letter to Lady Kenmuir (18 January 1636) he writes: “I expect our new prelate shall try my sitting. I hang by a thread, but it is (if I may speak so) of Christ’s spinning. There is no quarrel more honest or honourable than to suffer for truth.” In another letter to Lady Kenmuir on 8 June, 1636, Rutherford wrote, “Our prelate will have us either to swallow our light over and digest it contrary to our stomachs, howbeit we should vomit our conscience ... or then he will try if deprivation can convert us to the ceremonial faith.” CFOP 003 | Truth Before Consequences Exile On 27 July 1636, Rutherford was removed from his charge and exiled to Aberdeen (It might seem strange to us that Aberdeen was considered a suitable place of exile; it was, however, strongly committed to episcopacy, and vigorously opposed the Reformed Presbyterianism so beloved by Rutherford). However much he loved the people of Anwoth and cherished his ministry there, he chose to suffer the consequences of faithfulness to God’s truth, rather than “conform” to ecclesiastical principles that were contrary to Scripture. Rutherford’s cause was not helped by his recently published Exercitationes Apologeticae pro Divina gratia. This substantial defence of the doctrines of grace so “cut the sinews of Arminianism, and galled the Episcopal clergy to the very quick”, that Rutherford’s fate was sealed. [Stevenson’s History Vol 1, 149]. Rutherford was deeply affected by his removal from Anwoth: “Next to Christ, I had but one joy, the apple of the eye of my delights, to preach Christ my Lord, and they have violently plucked that away from me” [to his Parishoners, July 13, 1637]. But while Rutherford’s exile was a sore trial to him, it was used by God to be the means of bringing blessing and comfort to multitudes. During his near two years of exile, Rutherford wrote 220 of his 365 extant letters! If Satan had intended to silence Rutherford by this exile, he found that God’s sovereign wisdom turned for good what he intended for evil! John Macleod described Rutherford’s “Letters” as “The most remarkable series of devotional letters that the literature of the Reformed Church can show”. Even Richard Baxter, one of Rutherford’s most trenchant critics, could write, “Hold off the Bible, such a book of Mr Rutherford’s letters the world never saw the like.” What is remarkable is that Rutherford wrote his letters during a time of great personal trial. His letters flowed from a heart deeply wounded by the sorest of trials. When he wrote, “I find it most true that the greatest temptation out of hell is to live without CFOP 003 | Truth Before Consequences temptations; if my waters would stand they would rot. Faith is the better for the free air and the sharp winter-storm in its face; grace withereth without adversity,” Rutherford was describing his own experience. His trials were great, but the comforts and consolations of Christ were greater: “I never knew before that his love was such in such a measure ... I have a fire within me; I defy all the devils in hell and all the prelates in Scotland to cast water on it.” Rutherford’s greatest trial was his separation from his flock at Anwoth. His letters to them reveal how tenderly and anxiously he cared for them: “my day-thoughts and my night-thoughts are of you: while ye sleep I am afraid of your souls ... My witness is above; your heaven would be two heavens to me, and the salvation of you all as two salvations to me.” (July 13, 1637) During this period Rutherford’s letters throb with the praise of Christ: “I find that my extremity hath sharpened the edge of His love and kindness, as that He seemeth to devise new ways of expressing the sweetness of His love to my soul ... (to John Nevay, minister of Newmilns in the parish of Loudoun, June 15, 1637). It was during this time of exile that Rutherford entertained the idea of going to New England to escape persecution. Some of his friends believed he could find a sphere of useful service on the Continent. Robert Baillie wrote to Reverend William Spang, “Always I take .... [Rutherford] to be among the most learned and best ingynes of our nation. I think he were very able for some profession in your colleges of Utrecht, Groningen, or Rotterdam ... If you could quietly procure him a calling, I think it were a good service to God to relieve one of his troubled ministers; and good to the place he came to, for he is both godly and learned; yea, I think by time he might be an ornament to our nation.” (16th January, 1637) While Rutherford was tempted to leave Scotland, he could never fully contemplate taking such a step.
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