Biographical Sketch of the Rev. Samuel Rutherford

(Principal of St. Mary’s College, St. Andrews)

Considerable doubt exists as to the birthplace and parentage of this celebrated divine. The most probable opinion, however, is that he was born of poor and honest parents in Teviotdale. Where he received his early education, has never been learned; but he seems to have given such indications of talent, as to have encouraged his parents to afford him an opportunity of still further prosecuting his studies. Accordingly, in 1617, he was sent to the University of Edinburgh; and in four years, he obtained the degree of Master of Arts. At college, Rutherford distinguished himself among his fellow-students by his attainments, particularly in classical literature; so that, in two years after he had received his degree in the Arts, he was elected Professor of Humanity.

At the time when he was admitted a regent, the university, though it had only existed for forty years, had attained to no small celebrity, and possessed, among its Professors, some men of fame and of extensive scholarship. With such associates, Mr. Rutherford entered upon his important duties with enthusiasm and energy; and there is little doubt but that he must have proved a most able and successful teacher. Of this, however, we have no certain information, as his connection with the university appears to have ended in the short space of two years. Some reports having arisen to his disadvantage, whether true or false it is impossible now to discover, he resigned his professorship, and devoted himself to the study of theology.

In 1627, we find him settled as parish minister of Anwoth, in Kirkcudbright. This appointment he obtained through Gordon of Kenmure, a gentleman distinguished in those days as the diligent and active promotor of true religion, as far as his influence extended. At the period when Mr. Rutherford became minister of Anwoth, Prelacy had so far gained the ascendancy over Presbyterianism, that although many secretly adhered to the principles of their fathers, the jurisdiction of Bishops in Scotland was openly recognized and avowed.

No minister could make a change without declaring his submission to all the conditions imposed by the bishop of the diocese within which the parish was situated. In the case of Mr. Rutherford, however, there seems to have been an exception; for, according to the statement of Mr. McWard, his friend and pupil, he obtained full possession of all his rights and privileges as a parish minister. “Without giving any engagement to the bishop.”

The harmony and happiness which prevailed in the parish of Anwoth in the reception of Mr. Rutherford as their pastor, was peculiarly gratifying to his mind, and afforded him the prospect of much comfort and usefulness. And in this respect his anticipations were more than realized. The people loved and revered him; they waited upon his ministry with regularity and evident profit; for, to use the words of his contempory, Livingstone, “while he was at Anwoth, he was the instrument of much good among a poor, ignorant people, many of whom he brought to the knowledge and practice of religion.”

The industry and zeal with which Mr. Rutherford discharged his important functions as a minister, are almost incredible. He was accustomed to rise every morning at three o’clock; the early part of the day was devoted to prayer, meditation and study; and the rest to his more public duties, such as visiting the sick, and the catechising of the different families of his flock. “My witness is above,” he says in one of his letters to his beloved people, “that your heaven would be two heavens to me, and the salvation of you all as two salvations to me.”

The fame of Mr. Rutherford was not confined to his own parish, but extended also to the surrounding district. Multitudes came from all quarters to Anwoth on the Sabbath, and more especially on sacramental occasions, to listen to the faithful ministrations of this devoted minister of Christ.

For a few years after he came to Galloway, his life was a scene of unclouded prosperity, of unbroken and uninterrupted peace. As a follower of Him who said, “In the world ye shall have tribulation,” the pious Rutherford could not, and in reality did not, expect that such a state of things would always continue. Many were the trials which yet awaited him in this vale of tears; and before long he began to feel that suffering of one kind or another is the portion of man, and more especially of the man who is to be distinguished by high attainments in the divine life, or extensive usefulness in the Chruch of God.

He was doomed to experience severe family distress and painful bereavements. His wife, after a tedious and protracted illness of thirteen months, died in June, 1630, less than five 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 previous to the death of his wife with a fever, which continued for thirteen weeks, leaving him on his recovery in such a state of weakness 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 Kenmore, the pious wife of Gordon of Kenmure, who had been recently raised to the peerage.

The intimacy which existed between Mr. Rutherford and the Kenmure family, had produced much spiritual advantage to both parties. And on his deathbed, 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 on 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 where 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 when Mr. Rutherford was located in Galloway, Prelacy was triumphant in the country, yet he was well known to entertain opinions decidedly in favor of Presbytery. And these sentiments, however opposite to the party in power, 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 Calvin-istic, 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 neighborhood of Anwoth was truly gratifying; and as a proof of it, is 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 the responsibility. This offer, however, he conscientiously declined. “Great solicitation,” says he, “is made by the town of Kirkcudbright, to have the use of my poor labors among them. If the Lord shall call and his people cry, who am I to resist? But without his seen calling, and till the flock whom I now oversee, is planted with one to whom I dare intrust Christ’s spouse, gold nor silver, nor favor of men, I hope, shall not loose me.”

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 diocese of Galloway. No sooner had the new diocesan entered upon his office, then he proceeded to adopt the most arbitrary and unpopular measures. He erected a High Commission Court within his diocese, composed exclusively of his own dependents; 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 Edinburg, and there accordingly accusations of the most untruthful 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 confined within the town of Aberdeen, during the King’s pleasure.

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 to return 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 honor, the Chair of Theology in the College of Edinburg. When he entered the town which was 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 Episcopacy and Arminianism. The most influential men, both clerical and lay members, were violently opposed to Presbytery; and in these circumstances, Mr. Rutherford could not be expected to feel much comfort or happiness in their society. Gradually, however, the inhabitants began 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 soon reached the ears of the professors of the University and the ministers of the city, who thought it necessary to take steps for the destroying influence, if possible. For this purpose, they denounced, from the pulpit, Presbyterian principles, and challenged Mr. Rutherford to engage with them in public debates. But all failed; he became more popular and influential than ever, and his opinions spread among the people to an extent which, to his enemies, was quite alarming. In this dilema, 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 great 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 executed.

To Be Continued

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