There are a few distasteful expressions in these epistolary effusions, the sparks of a fancy that sought to appropriate everything to spiritual purposes; but as to extravagance in the thoughts conveyed, there is none. An old Memoir of Richard Cameron, the martyr, mentions at the close that it had become a fashion among "profane preachers and expectants" to say of these Letters, "They are fit only for old wives." Dr. Love, on the other hand, protests, "The haughty contempt of that book which is in the heart of many will be ground for condemnation when the Lord cometh to make inquisition after such things" (Letter xiv.). The extravagance in sentiment alleged against them by some is just that of Paul, when he spoke of knowing "the height and depth, length and breadth," of the love of Christ; or that of Solomon, when the Holy Ghost inspired him to write "The Song of Songs." Rather would we say of these Letters, what Livingstone in a letter says of John Welsh's dying words, "O for a sweet fill of this fanatic humour!" In modern days, Richard Cecil has said of Rutherford, "He is one of my classics; he is a real original;" and, in older times, Richard Baxter, some of whose theological leanings might have prejudiced him, if anything could, said of his Letters, "Hold off the Bible, such a book the world never saw." They were long ago translated into Dutch, and of late years they have been translated into German. Both in these, and in his other writings, we see sufficient proof that had he cultivated literature as a pursuit, he might have stood high in the admiration of men.[58]
[58] Even in his controversial works, sparks of the same poetic fire fly out when opportunity occurs. In his Treatise "De Divina Providentiâ," the following paragraph occurs, extolling the glory of Godhead wisdom. "Comparentur cum illa increata sapientia Dei Patris umbratiles scintillulæ creatæ gloriolæ quotquot nominis celebritate inclaruerunt. Delirat _Plato_. Mentitur _Aristoteles_. _Cicero_ balbutit, hæsitat, nescit Latine loqui. _Demosthenes_ mutus et elinguis obstupescit; virtutis viam ignorat _Seneca_; nihil canit _Homerus_; male canit _Virgilius!_ Accedant ad Christum qui virtutis gloria fulgent! _Aristides_ virtutem mentitur. _Fabius_ cespitat, a via justitiæ deviat. _Socrates_ ne hoc quidem scit, se nihil scire. _Cato_ levis et futilis est; _Solon_ est mundi et voluptatum servus et mancipium, non legislator. _Pythagoras_ nec sophos, nec philosophus est. _Bias_ nec mundi nec inanis gloriæ contemptor. _Alexander Macedo_ ignavus est," &c. Another work bears this title: "Exercitationes Apologeticæ pro Divinâ Gratiâ, studio et industria Samuelis Rhætorfortis, Anwetensis, in Gallovidiâ, Scotiæ provinciâ Pastoris." The preface, or dedication, to _Gordon of Kenmure_, is very characteristic, ending thus: "Non enim ignoras in hac valle miseriarum minime sistendum, neque tentorium figendum; ad æternitatem ipsam (quod vere magnum nomen est & ineffabile) te vocari; crescere iter, decrescere diem, omnia alia aliena, tempus tantum nostrum esse, si modo nostrum est." In this preface he calls himself "_Pastor Anwetensis_," the old spelling of Anwoth being _Anweth_.
His correspondents were chiefly persons residing either in Galloway, where Anwoth was, or in Ayrshire; for these two counties at that time were rich in godly men of some standing.
His pen suggests often, by a few strokes, very much that is profound and impressive. There is something not easily forgotten in the words used to express the Church's indestructibleness when he says, "The bush has been burning these five thousand years, and _no man yet saw the ashes of that fire_" (Letter cccxvii.). How much truth is conveyed in that saying, "Losses for Christ are but goods given out in bank in Christ's hand." There is an ingenious use of Scripture that often delights the reader; as when he speaks of "The corn on the house-tops that never got the husbandman's prayer," or of "Him that counteth the basons and knives of His house (Ezra i. 9, 10), and bringeth them back safe to His second temple" (Letter cccxxxiii.).
It is a curious fact that only in Letter cccxxv., does he speak of the Holy Spirit, though elsewhere (see "Life of Grace") very full are his statements of the Spirit's work. The truth is, a man full of the Holy Ghost is full of Christ and testifies to Him.
These letters will ever be precious to--
1. _All who are sensible of their own, and the Church's decay and corruptions._--The wound and the cure are therein so fully opened out: self is exposed, specially _spiritual self_. He will tell you, "There is as much need to watch over grace, as to watch over sin." He will show you God in Christ, to fill up the place usurped by self. The subtleties of sin, idols, snares, temptations, self-deceptions, are dragged into view from time to time. And what is better still, the cords of Christ are twined round the roots of these bitter plants, that they may be plucked up.