By late REV. D. BEATON.
This famous little book by Rev. William Guthrie is by no means a work of common merit. It drew from Dr. Owen, the greatest of the Puritans, the highly laudatory appreciation,—”I have written several folios, but there is more divinity in it than in them all.” Dr. Chalmers regarded it as the best book he ever read; the saintly MacCheyne traces the first hope that he had believed on the Lord Jesus Christ to the “Christian’s Great Interest.” Perhaps no more fitting
description of this famous book has ever been given than that of John Wilson, who was executed on 9th May 1681, for the part he had taken on the Covenants’ side at Bothwell. In his last speech from the scaffold ere he received the martyr’s crown he tells of three books that had been blessed to his soul. There was, first, Robert Fleming’s “Fulfilling of the Scriptures”; secondly, Andrew Gray’s “Directions and Instigations to the Duty of Prayer”; and, lastly, Guthrie’s “Trial of a Saving Interest in Christ,” of which he says—”Meeting with Guthrie’s ‘Trial,’ I found sensibly that it swallowed up a law-work in love.” No more happy description of the book could be given than the words that fell from martyr lips; it swallowed up a law-work in love.
The author of this precious classic was born at Brechin in 1620. He had as his contemporaries—Samuel Rutherford, George Gillespie, Robert Baillie, David Dickson, James Durham, and Hugh Binning—men who left their mark on the religious and ecclesiastical history of Scotland. It was a time of noble contending, when a spirit of resolute courage, born of heaven, inspired men to dare and to do deeds that have called forth the admiration of thousands. James Guthrie, “the short man that would not bow,” and who ended his days by laying down his life for the truths he held so dear, was his cousin. Three of his brothers were convenanting ministers. He studied at St. Andrews, where he displayed no uncommon ability as a classical scholar. Here he had the companionship of his cousin James, who was assistant professor of moral philosophy. “It was the beginning,” says one, “of a comradeship which no suspicions or misconceptions interrupted in the years that followed. To the end—on to the sad and triumphant June day of 1661, when at the Cross of Edinburgh the minister of Stirling fought his last and best fight—William Guthrie cherished an enthusiastic love for his cousin. From the first he had his shrewd premonitions of the goal to which his friend was travelling, and he was disposed to envy him the iron crown of martyrdom he saw waiting for his brow. ‘You will have the better of me,’ he said, ‘for you will die honourably before many witnesses, with a rope about your neck, and I will die whining on a pickle straw.'”
When a student of divinity, he had the truly enviable privilege of coming under the teaching of Samuel Rutherford—one of the saintliest in Scotland’s great cloud of witnesses. It was under Rutherford that he first received spiritual blessing, and as one proof of the genuineness of the change he willingly renounced his rights as heir to the Pitforth estate in favour of a brother who did not intend becoming a preacher. His studies now completed, he went as tutor to Lord Mauchline, the eldest son of the Earl of Loudon, a trusty friend of the Reformation cause. It was while carrying out the duties of tutor that he was called to preach on a fast day at Galston—among his hearers were some of the parishioners of Fenwick. The preaching
of the young licentiate won the hearts of the people, and in November 1644, William Guthrie was ordained as the minister of the parish.
The state of Fenwick when Guthrie went to it was deplorable, but instead of being discouraged, the zealous minister set to work. Some shut their doors in his face. Others told him that they did not wish him to visit them. The Sabbath day was spent in amusement. Nothing daunted, however, he nourished them tenderly and well as a faithful pastor, and ere many years had passed the Lord owned the labours of His servant. Wherever he went the blessed effects of his preaching were felt. Woodrow tells of a Glasgow merchant who, coming from Ireland, was compelled by the storm to lay to in Arran. It so happened that it was Guthrie who was preaching, and never in his lifetime had the merchant witnessed so much concern in a congregation. There was scarce a hearer without tears, and many old people, in particular, weeping.
Time thus passed away at Fenwick, and the years that were to bring sorrow to Scotland were hurrying on with their woeful message. The hateful Act Rescissory was passed, repealing all that had been done on behalf of Presbytery since 1638. The scaffold again witnessed unswerving devotion to Christ, and tenantless homes bore testimony alike to the persecutor’s rage and the loyal devotion of the faithful few. For a time the minister of Fenwick escaped, but his turn came at last. In July, 1664, he preached his farewell sermon to his attached congregation from the words, “But in me is thy help.” At twelve o’clock the same day the curate arrived to preach the church vacant. He was accompanied by twelve soldiers. “As for you, gentlemen,” said Guthrie, addressing them, “I wish the Lord may pardon you for countenancing this man in this business.” “I trust we may never do a greater fault,” said one of them. “Well,” was the searching rejoinder, “a little sin may damn a man’s soul.” Guthrie then asked a blessing, and served his persecutors with refreshments.
The following year his old malady returned in an aggravated form. He suffered agonising pain, so intense that at times he was quite delirious, but his assurance was strong in the midst of it all—”Though I should die mad, I know I shall die in the Lord.” He entered his rest in 1665, in the 45th year of his age.
So much, then, for the man; a word now concerning the book that has proved such a blessing to many.
It consists of two parts. The first part is entitled “The Trial of a Saving Interest in Christ,” and deals with such subjects as—How some are drawn to Christ without a sensible preparatory work of the law—The work of the law by which God prepares His way more violent or more calm—The difference between this work when it has a gracious issue and the convictions of hypocrites—The distinction between a false faith and a true—The difference between the true Christian and the hypocrite.
The second part is entitled—”How to obtain a Saving Interest in Christ.” In this part he tells us that he intends giving advice to those who neither can nor dare lay claim to the marks formerly mentioned. Here are some of the titles of chapters and sections in this part—What is previously required of those who would believe in Christ—Of the properties and the consequences of true believing—Objections answered that spring from a sense of unworthiness—The sin against the Holy Ghost.
It is one of the safest books that can be put into the hands of a person truly concerned for his or her soul’s salvation.
(The above is extracted from an article by the late Rev. Donald Beaton in “The Free Presbyterian Magazine” 1903.)