Worthy and well-beloved in Christ Jesus our Lord — Grace, mercy and peace be to you. Your letters could not come to my hand in a greater throng of business than I am now pressed with at this time, when our kirk requireth the public help of us all; yet I cannot but answer the heads of both your letters, with provision that ye choose after this a fitter time for writing. 1. I would not have you pitch upon me, as the man able by letters to answer doubts of this kind, while there are in your bounds men of such great parts most able for this work. I know the best are unable, yet it pleaseth that Spirit of Jesus to blow His sweet wind through a piece of dry stick, that the empty reed may keep no glory to itself; but a minister can make no such wind as this to blow, he is scarce able to lend it a passage to blow through him. 2. Know that the wind of this Spirit hath a time when it bloweth sharp and pierceth so strongly that it would blow through an iron door, and this is commonly rather under suffering for Christ than at any other time. Sick children get of Christ’s pleasant things to play them withal, because Jesus is most tender of the sufferer, for He was a sufferer Himself. O, if I had but the leavings and the drawing of the by-board (side-table) of a sufferer’s table! But I leave this to answer yours.
First, ye write that God’s vows are lying on you, and security strong and sib (akin) to nature, stealing on you who are weak. I answer, 1. Till we be in heaven, the best have heavy loads, as is evident, Song 5:1; Psalm 30:6; Job 29:18; Matt. 26:33. Nature is a sluggard, and loveth not the labour of religion: therefore rest should not be taken till we know the disease to be over and in the way of turning, and that it is like a fever past the cool. And the quietness, and the calms of the faith of victory over corruption, would be entertained in place of security, so that if I sleep, I would desire to sleep faith’s sleep in Christ’s bosom. 2. Know also, none that sleep sound can seriously complain of sleepiness; sorrow for a slumbering soul is a token of some watchfulness of spirit. But this is soon turned into wantonness (as grace in us too often is abused); therefore, our waking must be watched over, else sleep will even grow out of watching; and there is as much need to watch over grace as to watch over sin. Full men will soon sleep, and sooner than hungry men. 3. For your weakness to keep off security, that like a thief stealeth upon you, I would say two things. (1) To want (lack) complaints of weakness, is for heaven and angels that never sinned, not for Christians in Christ’s camp on earth. I think our weakness maketh us the church of the redeemed ones, and Christ’s field that the Mediator should labour in. If there were no diseases on earth, there needed no physicians on earth: if Christ had cried down weakness, He might have cried down His own calling; but weakness is our Mediator’s world. Sin is Christ’s only, only fair and market. No man should rejoice at weakness and diseases; but I think, we may have a sort of gladness at boils and sores, because without them Christ’s fingers, as a slain Lord, should never have touched our skin. I dare not thank myself, but I dare thank God’s depth of wise providence, that I have an errand in me, while I live, for Christ to come and visit me, and bring with Him His drugs and His balm. O how sweet is it for a sinner to put his weakness in Christ’s strengthening hand, and to father a sick soul upon such a physician, and to lay weakness before Him, to weep upon Him, and to plead and pray; weakness can speak and cry, when we have not a tongue: Ezek. 16:6, “And when I passed by thee, and saw thee polluted in thine own blood, I said unto thee, when thou wast in thy blood, Live.” The kirk (church) could not speak one word to Christ then, but blood and guiltiness out of measure spake, and drew out of Christ pity, and a word of life and love. (2) For weakness, we have it, that we may employ Christ’s strength because of our weakness. Weakness is to make us the strongest things; that is, when having no strength of our own, we are carried upon Christ’s shoulders, and walk (as it were) upon His legs. If our sinful weakness swell up to the clouds, Christ’s strength will swell up to the sun, and far above the heaven of heavens.
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Ye tell me that there is need of counsel for strengthening of new beginners; I can say little to that, who am not well begun myself; but I know, honest beginnings are nourished by Him, even by lovely Jesus, who never yet put out a poor man’s dim candle, who is wrestling betwixt light and darkness. I am sure if new beginners would urge themselves upon Christ, and press their souls upon Him, and importune Him for a draught of His sweet love, they could not come wrong to Christ. Come once in upon the right nick and step of His lovely love, and I defy you to get free of Him again. If any beginners fall off Christ again, and miss Him, they never lighted upon Christ as Christ; it was but an idol, like Jesus, they took for Him.
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Whereas ye complain of a dead ministry in your bounds, ye are to remember, that the Bible among you is the contract of marriage, and the manner of Christ’s conveying His love to your heart is not so absolutely dependent upon even lively preaching, as that there is no conversion at all, no life of God, but that which is tied to a man’s lips. The daughters of Jerusalem have done often that which the watchman could not do. Make Christ your minister, He can woo a soul at a dyke-side in the field; He needeth not us, howbeit the flock be obliged to seek Him in the shepherd’s tents. Hunger of Christ’s making may thrive, even under stewards who mind not the feeding of the flock. O blessed soul, that can leap over a man, and look above a pulpit, up to Christ, who can preach home to the heart, howbeit we were all dead and rotten!
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So to complain of yourself as to justify God is right, and providing ye justify His Spirit in yourself; for men seldom advocate against Satan’s work and sin in themselves, but against God’s work in themselves. Some of the people of God slander God’s grace in their souls, as some wretches use to do, who complain and murmur of want. I have nothing (say they), all is gone, the ground yieldeth but weeds and windle straws (useless grass); when as their fat harvest, and their money in bank, maketh them liars. But for myself, alas! I think it is not my sin, I have scarce wit to sin this sin. But I advise you to speak good of Christ for His beauty and sweetness, and speak good of Him for His grace to yourselves.
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Light remaineth, ye say, but ye cannot attain to painfulness (pains-taking). See if this complaint be not booked in the New Testament; and the place, Rom. 7:18, is like this, “To will is present with me, but how to perform that which is good, I know not.” But every one hath not Paul’s spirit in complaining, for often in us, complaining is but an humble backbiting and traducing of Christ’s new work in the soul. But for the matter of the complaint, I would say, the light of glory is perfectly obeyed in loving, and praising, and rejoicing, and resting in a seen and known Lord: but that light is not hereaway in any clay body; for while we are here, light is in the most part broader and longer than our narrow and feckless (feeble) obedience. But if there be light with a fair train and a great back, I mean, armies of challenging thoughts, and sorrow for coming short of performance, in what we know and see ought to be performed, then that sorrow for not doing is accepted of our Lord for doing. Our honest sorrow and sincere aims, together with Christ’s intercession, pleading that God would welcome that which we have, and forgive what we have not, must be our life, till we be over the bound-road and in the other country where the law will get a perfect soul.
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In Christ’s absence, there is (as ye write) a willingness to use means, but heaviness after the use of them because of formal and slight performance. In Christ’s absence, I confess, the work lieth behind; but if ye mean absence of comfort, and absence of sense of His sweet presence, I think that absence is Christ’s trying of us, not simply our sin against Him. Therefore, howbeit our obedience then be not sugared and sweetened with joy (which is the sweetmeat bairns would still be at), yet the less sense and the more willingness in obeying, the less formality in our obedience, howbeit we think not so; for I believe many think obedience formal and lifeless, except the wind be fair in the west, and sails filled with joy and sense, till souls, like a ship fair before the wind, can spread no more sail; but I am not of their mind who think so. But if ye mean by absence of Christ, the withdrawing of His working grace, I see not how willingness to use means can be at all under such an absence. Therefore be humbled for heaviness in that obedience, and thankful for willingness: for the Bridegroom is busking (adoring) His spouse often times when she is half sleeping, and your Lord is working and helping more than ye see. Also I recommend to you heaviness for formality and lifeless deadness in obedience. Be casten down as much as you will or can for deadness, and challenge that slow and dull carcass of sin that will neither lead nor drive in your spiritual obedience. O how sweet to lovely Jesus are bills and grievances given in against corruption and the body of sin! I would have Christ, in such a case fashed (annoyed), if I may speak so, and deaved (deafened) with our cries, as ye see the Apostle doth, Rom. 7:24, “O wretched man that I am! who shall deliver me from the body of this death?” Protestations against the law of sin in you, are law-grounds why sin can have no law against you. Seek to have your protestation discussed and judged, and then shall ye find Christ on your side of it.
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Ye hold that Christ must either have hearty service or no service at all. If ye mean, He will not halve a heart, or have feigned service, such as the hypocrites give Him, I grant you that. Christ must have honesty or nothing. But if ye mean, He will have no service at all where the heart draweth back in any measure, I would not that were true, for my part of heaven and all I am worth in the world. If ye mind to walk to heaven without a cramp or a crook, I fear you must go your lone (alone). He knoweth our dross and defects, and sweet Jesus pitieth us when weakness and deadness in our obedience is our cross and not our darling.
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The liar (as ye write) challengeth the work as formal; yet ye bless your cautioner (surety) for the ground-work He hath laid, and dare not say but you have assurance in some measure. To this I say, (1) It shall be no fault to save Satan’s labour, and challenge it yourself, or at least examine and censure; but beware of Satan’s ends in challenging, for he mindeth to put Christ and you at odds. (2) Welcome home faith in Jesus, who washeth still when we have defiled our souls and made ourselves loathsome, and seek still the blood of atonement to faults little or meikle (great). Know the gate to the well, and lie about it. (3) Make meikle (much) of assurance, for it keepeth your anchor fixed.
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Outbreakings (ye say) discourage you, so that ye know not if ever ye shall win again to such overjoying consolations of the Spirit in this life, as formerly ye had; and therefore a question may be, if, after assurance and mortification, the children of God be ordinarily fed with sense and joy? I answer, I see no inconvenience to think it is enough in a race to see the gold at the starting-place, howbeit the runners never get a view of it till they come to the rink’s (course’s) end and, that our wise Lord thinketh it fittest we should not always be fingering and playing with Christ’s apples. Our Well-beloved, I know, will sport and play with His bride, as much as He thinketh will allure her to the rink’s (course’s) end. Yet I judge it not unlawful to seek renewed consolations, providing, (1) the heart be submissive and content to leave the measure and timing of them to Him. (2) Providing they be sought to excite us to praise, and strengthen our assurance, and sharpen our desires after Himself. (3) Let them be sought not for our humours or swellings of nature, but as the earnest of heaven; and I think many do attain to greater consolations after mortification than ever they had formerly. But I know our Lord walketh here still by a sovereign latitude, and keepeth not the same way as to one hairbreadth without a miss, towards all His children. As for the Lord’s people with you, I am not the man fit to speak to them. I rejoice exceedingly that Christ is engaging souls amongst you. But I know in conversion all the winning is in the first buying (as we use to say), for many lay false and bastard foundations, and take up conversion at their foot, and get Christ for as good as half nothing, and had never a sick night for sin, and this maketh loose work. I pray you dig deep; Christ’s palace-work, and His new dwelling, laid upon hell felt and feared, is most firm: and heaven grounded and laid upon such a hell, is surest work, and will not wash away with winter storms. It were good that professors were not like young heirs, that come to their rich estate long ere they come to their wit, and so is seen on it (the result is as might be expected): the tavern, and the cards, and the harlots steal their ridges from them, ere ever they be aware what they are doing. I know, a Christ bought with strokes is sweetest.
I recommend to you conference and prayer at private meetings: for warrant whereof, see Isa. 2:3; Jer. 1:4, 5; Hos. 2:1, 2; Ezek. 8:20-23; Mal. 3:16; Luke 24:13-17; John 20:19; Acts 12:12; Col. 3:16 and 4:6; Eph. 4:29; 1 Peter 4:10; Thess. 5:14; Heb. 3:13 and 10:25. Many coals make a good fire, and this is a part of the communion of saints. I must entreat you, and your Christian acquaintances in the parish, to remember me to God in your prayers, and my flock and ministry, and my transportation and removal from this place, which I fear at this assembly. And be earnest with God for our mother kirk. For want of time, I have put you all in one letter. The rich grace of our Lord Jesus Christ be with you all.
Yours in His sweet Lord Jesus,
Samuel Rutherford
Anwoth Aug. 5, 1639