Preface To The 1783 Edition.

Preface To The 1783 Edition.

PREFACE TO THE 1783 EDITION.

THE PREFACE TO THE CHRISTIAN READER.

I Intended at first, to have given thee the trouble of a larger Preface to these Epistles; but I perceived upon second thoughts, that as thou shouldest be at a loss in being thereby kept up too long at the entry, so I should gain but little at following my first look, and therefore I have on purpose forborne what I intended, wherein, as I have pleased myself no worse, so I am sure I have pleased thee much better, than if I had followed forth a design, whereby thou couldest have reaped so little advantage; and therefore leaving and laying it aside, I shall confine myself to what doth more peculiarly relate to this great, little book.

In the entry give me leave to tell thee, that as there are many of the author's papers, both polemic and practical, which he intended for public use and advantage, that will never see the light, because (being like Apelles's picture, which was either to be perfected by his own pencil, or wholly laid aside) he carried his pen away with himself, leaving few in the generation that would undertake to follow his notion and finish it, or if they should essay it, it would be in the issue, humano capiti cervicem jungere equinam: upon which account the church of God may lament the loss of such a Master in Israel: as the world, I say, is at no small loss, by being robbed of so rich a treasure, which was intended for them; so these few, which the author did not at all intend for public use, are here sent abroad: he did violence to the desires of many in refusing to publish them, (howbeit he was known to consult the satisfaction and advantage of the truly godly, more than his own contentment or ease) not because he thought them unworthy of a Scholar, as not being stuffed with a great many sterile notions. If any alledge this, 'tis non causa pro causa; but the true reason why he endeavoured to suppress and conceal them from the world, was, lest any man should think of him above what was meet; because (if not of the abundance of revelation, which yet God did indeed give his suffering servant, as will be clear by comparing what he forsaw, both as to the work in general, and as to some particular persons, with the event; yet) of the abundance of soul-refreshing manifestations that he had: this is the true reason which made him inexorable, and kept him from listening to the most pressing and assiduous entreaties of his friends: he had many things which commended him to the people of God, but his covering his great attainments as a Christian, and the pregnancy of his parts as a scholar, with the vail of humility, (which is the chief ornament of a gracious spirit) as it did render him peculiarly and deservedly dear to them, so it made both the one and the other shine more brightly, and did, besides their native and intrinsick beauty, give an adventitious brightness and lustre to all that great flock of grace, and store of parts, which were found (rara avis in terris) jointly in him. It was manifest to all who were but a little acquaint with him that his modesty and humility was such, that in all his most eminent appearances for God, he studied to disappear, lest he should by standing up, be guilty of intercepting any part of that glory, which belongs to him alone, of whom are all things, and for whom are all things: neither was he at any loss hereby; for thus he became great in the kingdom of God: his growing downward, in that high and gospel-adorning grace of humility, made him grow upward in favour with God and all good men; and thus by denying himself, and seeking God alone, he both around what he sought, and got what he was not willing to take, nor would own as his due.

But, besides this true account I have given, why the world was deprived of so useful and edifying a piece to this day; I think it should not pass without a remark, that God in his good providence, hath reserved the publication thereof, for such a time as this, wherein it seems to promise a singular advantage, beyond and above what was probably attainable at any other season: first, as the suffering people of God, who, while they are deprived of these things in public, for the most part, which comforted them over all their sorrows, and while the songs of the sanctuary (because the Philistines have stopped most of those wells, out of which they used to draw and drink with joy, that which was sweeter to the taste than honey to the mouth, or they have thrown that into them, which hath not only made them lose their former relish and sweetness, but hath rendered them so bitter, that they are now become gall and wormwood) are turned into howhng and bitter lamentation; while it is thus, I say, with the people of God, that instead of being made glad in his house of prayer, as formerly, they are sighing for the ceasing of those solemn assemblies: they may in their sad hours commune with this sufferer, who not being willing to eat his morsel alone, speaks to them good words, and comfortably telleth you, beloved sufferers, what a heaven is to be had in Christ's company, even when ye are put to bear the cross, and to have shame and suffering for his sake, as your inseparable companion: neither is his discourse upon this subject, an empty or idle speculation: nay, he speaks what he knoweth: the God for whose cause he suffered comforted him in the like tribulation, and so he is in case to comfort you by the comforts wherewith he himself was comforted of God.

Next, as to those of the ministers of the gospel, who by the violence of their adversaries, are driven from their flocks (which to a godly minister is the greatest of afflictions) such, I say, may see for strengthening of their hands, while they are put to contend with those that are too strong for them, how this noble witness, who suffered for the same cause, carried, how he acquitted himself, and overcame: the archers shot sore at him, but his bow abode in its strength; the arms of his hands were made so strong by the hand of the mighty God of Jacob, that he was too hard for all that entered the lists with him: and when they thought they had done sufficient, either to force him to a compliance, or to make him faint under the effects of their fury, by depriving him of his ministry, which was dearer to him than his life, he was not by all this so much put to suffering (to speak properly) as he was for a season, a little removed from the noise and distraction that is abroad in the world, to be alone with God. O blessed solitude! O sweeet society! he was taken out of the clamour and confusion that is here below, up to the mount, where he was admitted to a near familiarity, and experienced the sweetness of that fellowship with God, which he had preached to others: though he was not taken from the earth, yet he was not only kept from the evil that was then, and is now, in the world; but he enjoyed such a heaven under his heavy pressures, that if he being about his Master's business, had not been prized by him, as preferable to his own consolation, he would have been in hazard of forgetting the troubles of Zion, and so saying, "It is good for me to be here: but he was such a servant, as made it his meat and drink to do his Master's will; he had so learned Christ, as to prefer his concernments to his chiefjoy: and therefore, ye will find him often in these epistles, feasting upon the consolations of God, with the tear in his eye; while he remembers Zion, and calls to mind the desolate condition of the flocks of Christ, particularly his own, for whom nothing was prepared.

He found in his solitude such a measure of presence, as could hardly have been expected, out of the chamber of presence, where there is fulness of joy and pleasures for evermore: he knew more in his happy retirement, of the exercise of them who are above (who being made kings unto God, have crowns upon their heads; and being made priests also, sacrifice these to the giver) than he could have learned, by revolving all the volumes that are written in many ages, amidst the greatest outward calm and tranquility: this is the summer fruit which grew out of the hard tree of the cross of Christ that he was put to bear, which was so sweet to his taste, that it made him disdain the dainties of his adversaries, and disrelish these sour and unsavoury delights of the sons of men, which however they may at first seem to have some petty sweet in them, yet they quickly set the teeth of the eater on edge, and are found bitter in the belly, and of a bad digestion; these were the quiet fruits of righteousness that his servant reaped by his sufferings for Christ, and that in such plenty, that out of his abundance, he sends some baskets of these sweet fruits abroad amongst his friends, both to bring up a good report upon his liberal Lord and Master, who allows on his followers, while they are pinched with penury of other comforts, full measure, heaped up, running over, and shaken together; and upon the cross of Christ also, to the end it might appear, that this burden is so far from imbittering the life of a suffering saint, that by the contrary, as the sufferings of Christ abounded in him, so his consolation also abounded by Jesus Christ.

The publication then, I say, of these epistles, seems in providence to be trysted on purpose, with the sufferings of his servants at this time, that we may be encouraged by his example, to a zealous faithfulness, and a cheerful suffering, and may wax bold by his bonds, under, and in which, he did experience much of the glorious liberty of the sons of God. How oft do we find him prefering his confinement to all the sublunary contentments of his persecutors? Here did he feed upon these pure and unmixed delights, which put such a gladness in the heart, as expels all the latent and lurking griefs that are there, and causeth the soul, while surrounded with all outward trouble to sing, while they feed upon ashes, and fill their belly with the East-wind, who feast upon the tears of the people of God, am seem to have nothing else to interrupt their tranquility, but how they may trouble the children of peace. It was under this restraint, and in this house of his bondage, when being shut up from, and spoiled of all creature comforts, that he found the surpassing sweetness of the consolations of God, which taste best when they are most free of the mud and mixture of other enjoyments; there it was where he found the truth of that saying of Augustine, Tanta est dulcedo cozlestis gaudii, ut st una guttula destuerit in infernum, totam amaritudenem inferni absorberet: 'If one drop of heavenly joy should fall into hell, it would swallow up, or sweeten all the bitterness of that place of torment.' The love of God and the joy of the Holy Ghost, was so abundantly shed abroad in his heart, while he was in the furnace, that his cross was not only made thereby light and easy, and his life pleasant, but ye have him often saying,(because he found by these foretastes what inconceivable consolation must be in the immediate vision and full fruition of God) that if there were no other way to come at the possession of that blessedness, he would not only chuse to swim through a sea of outward troubles; but he would wade through the lake of fire and brimstone, to be possessed of God himself; and there is none who knew the sobriety of this holy man, that will judge he complimented in saying so; nay, there are none, who have found what a cool refreshing shade and abundant consolation the soul finds, in the company of the Son of man, while they walk with him amidst the flames of the most scorching fiery trials; but they would think strange, if he spake otherwise. Let us then be ashamed to scar at the cross, or at Christ's company, because of it; since it bears the man who bears it; let us resolve to take joyfully the loss of all things, life itself not being excepted, in the service of such a master, who makes us gainers by our losses, and then in a special way makes up all our wants, according to his riches in glory, when we have forsaken all to follow him. Let us study to carry in the sight of adversaries, as men who cannot be made miserable by affliction: for if we be but indeed faithful to him, we are more happy at our worst, than we know; or rather we are in so far miserable, as we know not how happy we are: he who is admitted to know that he hath a place in the heart of God, needs but care little what he meet with from the hand of man: this may wipe all tears from his eyes, even while he sighs out that sad word, I am poor and needy, that he knoweth, and is in case to add that other, yet the Lord thinketh upon me, and doth earnestly remember me still. And by the way, (tho' it is neither far out of my way nor thine, nor eccentrick to my present purpose) let me say, that if the question were moved, How it cometh to pass, that he found so much, and other worthy sufferers also before him, that these things seem almost dreams, and incredible to us? Truly (without speaking any thing of the absolute Sovereignty of God, who may do with his own what he will, and dispense as he pleaseth, both as to measure and time) the reason may seem to be very obvious: his, and their witness-bearing for Jesus Christ, did every way, and in all respects exceed ours: they gave to God as Kings (tho' it was of his own they served him) their testimonies, against the corruptions of their times, whether in king, or parliament, or church-men, had so much of ministerial faithfulness, so much of freedom, so much of grave and gospel-becoming boldness in them, so much holy zeal, even for the least of the concernments of the kingdom of Christ, (upon which we are loth to state our sufferings, or for the keeping whereof we are unwilling to hazard the loss of any thing) that it was apparent, they loved him so well, that they loved not their lives unto the death; and that Christ could require nothing of them, as a signification of their zeal for his interests, which they were not at a point to part with, and were not ready to give away: and he, upon the other hand, to make it appear, that they could not serve the Lord for nothing, and to evidence his special complacency in such a zealous frame of spirit, did, not only extraordinarily support them under their trouble, so that they did not sink, even when they seemed to others, to be pressed out of measure, and beyond strength; but did manifest himself in a most familiar manner unto them, so when they were almost at this, That they had not whereupon to lay their head, they had then free access, to lean it and lay it on his bosom: In a word, God did declare, that he thought nothing too great, nor too good for them, who gave themselves away so intirely to him; so that if the question were asked at God, whence is it, that there is so vast a difference betwixt his dealing with the former witnesses, and those who now give some kind of testimony to his name? He could quickly silence and put to shame the movers of that question, by sending us back, to see what a difference there is, betwixt what those worthies did and suffered for him; and what we have done, though under more obligations, at least subjective, under more oaths, covenants, engagements, protestations, and these often reiterate, than many of them were: he met them, as men who rejoiced and wrought righteousness, and could neither be flattered nor frowned out of their fidelity and freedom, and he hides himself from us, as it were, ashamed of such witnesses, whose very testimony is so unworthy of such a Master, and so far short of what it ought to be, as if indeed we were ashamed of him and his truth, or thought the torn and the lame a sufficent sacrifice for him. It was not the main question of these men in a suffering time, how much they might let go, and yet keep the substantials of religion, or how long they should be silent, out of fear, lest if they endeavoured to acquit themselves faithfully, they should both be reputed rash and imprudent, and provoke the magistrate, by venting their needless jealousies, to do what he intended not; they did not think it enough to give some oblique intimation of their dislike, or half signification of their detestation of these courses, whereby they conceived their Master's interest wronged, his prerogative encroached upon, and the whole endangered; nay, nay, these men of God, who knew the times and what Israel had to do, thought such a carriage unworthy of the ambassadors of Christ, who are set for the defence of the gospel, and upon the matter, but as the couching of asses under the burden; they would sooner have parted with their lives, than with one hoof of what belonged to their Master. They thought it more worthy of a watchman, to put all on their guard, upon the least appearance of the approach of an enemy, than suffer themselves to be shamefully surprized in their security; and they thought it more like the good soldiers of Jesus Christ, to cover the ground where they stood with their dead bodies, than as afraid or terrified by their adversaries in any thing, to make a dishonourable retreat; he who would have put them from witnessing a good confession, when the danger of the work of God called them to cry aloud, and not to spare, behoved, not only to have threatened them, (for that would not have done their business, they being men of such metal, as could have looked death out of countenance in its most formidable shape, and carried in the face of all opposition, as those whom no affliction could make miserable) but to silence them perfectly, he behoved to have sent them into the other world, which could not be terrible to them, who had the certain expectation, that if so dismissed, they should take up their place amongst the souls under the altar, slain for the word of God, and their testimony that they held; and I may say particularly, to the commendation of the grace of God, in this his faithful servant (who having served his generation according to the will of God, is now fallen asleep) that to the observation of all, he never was afraid of the face of man, in appearing for the interests of Christ, neither knew he what it was to be silent, when he saw these in hazard; nay, he was such a son of Levi, as knew neither friend nor brother in the matters of God; which blessed disposition did accompany him to his grave; for though such was the indulgence of his Master to so faithful a servant, that he would have him to die in peace (tho' he denied him not the honour of a martyr, dying under the sentence of confinement to his own house) plucking him out of the jaws of a bloody death, wherewith he was threatened, and which was intended for him, by them whose indignation had almost come to that height, as to say upon the matter, Bring him hither upon the bed that we may kill him: for not being satisfied with the testimony of the physicians, nor the magistrates, or the ministers of the place, certifying that he was not able to travel to Edinburgh (as by the sequel was too sadly confirmed) he was confined to his own house, when he was not able to go abroad, and put to shame in that place, where he had deservedly gained the repute of one of the most learned and successfully laborious doctors, that ever had filled that chair, and one of the most faithful and diligent ministers that ever watched over, or laboured amongst a people. Ah, Scotland, Scotland, whither hast thou caused thy shame to go? If it had been an enemy who had sought to deal thus with thy seers and faithful prophets, it had become thee better, to have hid these by fifties in caves, from the fury of their enemies; or if thou couldest not have preserved the lives of such worthies; either to have died with them, or to have made it appear, that thou only lived to lament the loss of a greater treasure, than if thou hadst lost all the gold of India and Ophir; but for thy own sword to devour thy own prophets, and that under the colour of law, what canst thou say for this that will satisfy? What apology canst thou make to God, for misusing his prophets, and shedding the blood of the just in the midst of thee? What canst thou say for satisfying the nations, who have heard of the renown of these men, these precious sons of Zion, comparable to fine gold, who have been dashed in pieces in the midst of thee, and dealt with, as earthen pitchers, the work of the hands of the Potter? Wilt thou not be speechless, and not have wherewith to answer him that reproveth and reproacheth thee? Canst thou look forward, and not blush to think, what succeeding generations will say of thee? What wilt thou say, when it shall be asked, by one whom thou must answer, what manner of men were these whose blood thou didst shed? (however thou hast represented them now as malefactors, that thou mightest deal so with them; yet then thou must say) all of them were as the sons of kings. Ah, Scotland! Scotland! the most solemnly engaged to God, and the most guilty and ungrate of all the nations under the heavens: dost thou not fear, after all this, the cry of the souls under the altar? Saying with a loud voice, how long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? Thou wast once made use of as a carpenter, to fray the horns of them who did push the inheritance of the Lord; but now the spirit of the horns hath entered into the carpenters: and dost thou think thyself secure after all this! It is true, there is no visible power or party upon earth, of whom thou hast much reason to be afraid; but remember, that he who is higher than the highest regardeth, who will make inquisition for the blood of his saints, which thou hast shed, and his interests; if thou wilt fear nothing else, let me recommend the Scythian fear unto thee, of whom it is reported, that they fear nothing, but that the heavens should fall upon them;" alas! if thy enemy be above thee, how wilt thou guard thy head, or secure thy heart, when he gives the blow, and recompenses thy way upon thine own head? But if thou wilt still go on, and instead of smiting on thy thigh, and saying, What have I done? harden thyself, and think to prosper; I shall desire grace to have such a frame of soul as to weep for thee in secret. But to return to my purpose from which this sad meditation hath a little withdrawn me; though such, I say, was the tenderness of his Master to this servant, yet when he had nothing else to complain of (being for many days together before his death, filled with as much joy of the Holy Ghost as he could hold) he went away regretting this (though with a sweet submission to his Master's will) that he died not in that bed of honour, and was not brought forth, to breathe out his life and last upon a scaffold, since his Master was dealing such favours amongst his followers (for to some (and blessed be he eternally who carried them honourably through) it was given, not only to believe, but also to suffer, and to the convictions of their enemies, as men who seemed rather to triumph over that king of terrors, than to be daunted by its dreadful aspect:) and since he was taking such proofs of the fidelity and affection of some of his followers, it will not be amiss, for this purpose, to insert his own words, which were taken from his mouth, not once, but often reiterate: Now

(said that faithful servant, even when he was upon the threshold of glory, ready to receive the immortal crown) my tabernacle is weak, and I would think it a more glorious way of going hence, to lay down my life for the cause, at the cross of Edinburgh or St. Andrews; but I submit to my Master's will.

Is it any wonder then, I say, since his, and those other mens way in witnessing for God, was so unlike ours; and so far beyond what is to be found in our faint appearances for him, as the one keeps no proportion with the other; that there should be so remarkable a difference, betwixt his bearing witness to, and testifying his complacency in what they did, and what we do: if there be, for the most part, some proportion, betwixt the dispensation of God, and the disposition of men; what wonder, that he who admitted them to the nearest familiarity with himself, deal thus with us, and so let us know our breach of promise? Nay, if there be any thing strange, and to be wondered at in this, it is rather, that he hath not been more terrible to us, by writing his displeasure against our lukewarmness in greater characters, than that we have not been more indulgently dealt with. It is exceedingly of all our concernments, to lay this to heart, and seriously to consider, whether this be not the very thing, that makes him keep at a distance from us. I suppose upon a very overly search, and survey of our way, it will be found, that by our unworthy carriage in his matters, we have rewarded this evil to our own souls: our suffering(if it deserve that name) is with less edification and advantage to the church, and less comfort to our own souls; because if our testimony be weighed in the balance of the sanctuary, it will be found light, and to want many pounds, not only of what it ought to have, but of what theirs had whose work was found perfect before

God.

But if we be really desirous, to be dealt with as they were (and what is so desireable, next to heaven, and the coming of the kingdom of the Son of God upon the earth) let us endeavour to carry as they did: were they not men of the like passions and infirmities with us? Why then should not we aim, to be men of the like faithfulness and zeal with them: then is it, that we may hope to have sweet and halcyon days in his service; such as will make us the envy of our enemies, a comfort to our friends, and an ornament to our profession: hereby shall a good report be brought up upon the ways of God, and we shall be living witnesses, that godliness with all disadvantages, and when accompanied with the fiery trial, is great gain, and hath its hundred fold in this life, even with persecution. Let us study to be like them in going about our Master's work, and then we have rational ground to hope, that he who shewed by his dealing with the cloud of witnesses that went before us (and do still compass us about, and call to follow on) that he who was not unrighteous, to forget their zeal in doing, their patience in suffering, their work and labour of love; will also remember us with the favour that he bore to these who went before us: then may we expect that he will say to our souls in secret, when we have faith to acquit ourselves for him in public, go your way now, and eat your bread, though it be brown, with joy, and drink your drink, though it be not wine, with a merry heart: for I have accepted your works, and these are come up in remembrance with me. O but one of these hours, which Mr Rutherfoord had in God's company, were worth many years suffering, ans sweating in the heat of the day! I know the Prelates and their party, will think themselves at a loss, to hear of it, or have it said, that God did admit to such familiarity with himself, his faithful witness against the wickedness of their way (I grant indeed, it is a special prejudice to them; for though it be strange, yet they who persecute his favourites and followers, would even be thought to do God good service) but lest I should seem to say, that there was some singularity in God's dealing with him (which I know would grate the ear of some of them, who pretend to be chief amongst the rest, that had a particular spleen against this eminent servant of Jesus Christ, I need not trouble the world in telling them who he is, that being no secret, though I know not whether he would blush to have it said, he hated and persecuted a man, so greatly beloved of God, and dear to all his people, or if he would not rather boast of it; I owe him the charity that the latter of the two will be his choice, and that for fear of being charmed he will stop his ear from hearing that, Whypersecutest thou me? and will essay to justify himself, and satisfy others, by saying (according to his accustomed candor and conscience) that he was a ring-leader amongst the phanatics: it will sound harsh also I know, in the ears of them, who, in joining with him, have served themselves heirs, to these, who went before them, in persecuting him, and such faithful men as he was: for as they have come in their places, so they persist in their practices, only with this difference, that in making havock of the church of God, they out-do all that ever made apostasy to that way and run at that rate, in endeavouring the ruin of the work of reformation, as if they were afraid to be out-run by any who should come after them, or have it said, that there had ever been men, who with more malice did persecute, and stretch forth their hands, not against certain of the disciples, but against the whole church of God. Reader, pardon, I pray thee, that I now and then digress in a parenthesis, while these wise men come in my way, for thou knowest very well according to the proverb, that the devil should have his due, and I desire to do them justice, and here I close it, if they should take it ill, I say, to have so much said to the advantage of this worthy man. If it will be acceptable to them to hear it, I have a mind to gratify them so far, as to say, that Mr. Rutherfoord was not alone in this, as his practice in that opposition was not peculiar to himself (for he but walked in the way of them who left him an example, to continue with Christ in his temptations) so, his privileges were not so peculiar to himself, that he had none to share with him: and therefore I say (if they can reap any satisfaction by having it said, or if they have a mind still to quarrel, see if there be any of them in case to convince me of a falshood) that God made it known, not only to themselves, but to the world, how highly he esteemed the fidelity of others also before him, who were his constant witnesses against introducing and establishing of prelacy in Scotland, he not only made themselves find what favourites they were, by putting them (if I may say so) upon his secrets: (for Mr. Davidson, Mr. Welch, Mr. Bruce, and many others of the valiant soldiers of Christ, and worthy witnesses in their time, were known to have been prophets; which I could evince by many particular passages, but they deserve a more honourable mention, and it may be some will undertake it, than to be shut up within the limits of a parenthesis) particularly renowned Mr. Welch, who at home, and abroad in France, was taken notice of, as an extraordinary man, as a servant from whom his master did not conceal what he was about to do: not one word hath fallen to the ground, of all that which by that seer was foretold, concerning the troubles of Scotland; hath not the sword of strangers, according to his prediction, been made drunk with the blood of the slain? Is not Christ crucified this day in Scotland, which he foresaw would follow? Yea, and buried too; and for fear that he should rise again, there is by the procurement of the chief priests, a watch set, the great stone rolled to the mouth of the sepulchre is sealed, and all made as sure as they can: because if he rise upon them again, this last error will prove worse than the first by far: the Lord, I say, hath fulfilled in every circumstance the word of his servant hitherto; only the last part of it is not yet accomplished, wherein he foretelleth of the glorious resurection of Christ crucified and buried in Scotland; but the exact accomplishment of the former, puts us in expectation of the latter, notwithstanding that the great stone of the act Recissory, and many subsequent acts suitable to that sad one, is rolled to the mouth of the sepulchre, and notwithstanding that the priests (the prelates, I should say) have by their importunity, procured an order from the magistrate to make it as sure as they can, and being now clothed with the formality of that law whereby he was crucified (for alas! we have a law now, by which law he must die!) they are most diligent in setting their watches and making all fast: this is the thing, I say, that his sad-hearted disciples are in expectation of; notwithstanding of all the endeavours of his enemies to the contrary, and then prelacy in Scotland will breathe out its life and last together: for between Christ's rising and reigning, and their falling, there hath ever been seen amongst us, a certain connection: and truly for as great an enemy as they may think me, I would make a very friendly overture unto them (I grant I come to counsel uncalled) and I hope also, that my soul shall never enter into their secrets, and this is the advice I have to give them, that they would even look so far before their nose, as to make their testament, so long as they are in case to go to kirk and market; but I fear I lose my labour; for ere ever Judas will part with his pieces, he is the next door to hang himself, and who can help it? God not only dealt with them, I say, so as to put them upon his secrets, but he made their very enemies take notice of them oftentimes, as men that had been with Jesus.

Hath it not been a heart-staying, and hand-strengthening remark amongst the servants and people of God in our native land, especially in a declining time, that God did singularly shine from heaven upon, and shew his satisfaction in the way, and towards the persons of those of his servants, who stood firm in their opposition to prelacy; and that he did so signally, one way or other, either sooner or later, give significations of his dislike of the way and persons of them who turned aside to these crooked courses? and was it ever more visible (as to the latter part) than at this day? It may be, that they will think it sufficient to convince me of a lie, that their greatness and grandeur is such, as if they had monoplized to themselves all the riches and honour of the nation; but if they will have patience to hear me to Amen, I may possibly convince them of a truth that they are not willing to hear; for I only grant, that they have forgotten their Master's directions, inhibiting them, to lift up themselves above their brethren, but I will grant them this also (for they must have much given them) that they have carried away the primacy, and precedency from the nobility, on whose necks they now trample; but when all this is granted them, yet they have not convinced me of telling an untruth: they must have leave to put out mine and other mens eyes besides, (which we are not willing to give them: though if any man would gratify his grace, and their lordships, he must part with these in the first place; for an implicit faith is the basis and foundation of their kingdom of darkness, without which it would fall about their ears, and but overwhelm them in the rubbish, and that would be very sad to them, for I suspect they have no great mind to die) before this come so much as under debate, almost with indifferent men; whether God be angry at their way; his very giving of them up, to persecute his people and servants, says nothing, if it say not this; that whatever be their outward prosperity, he hath classed them with Pharaoh, in pouring out his plagues upon their heart; is not this seen, that so soon as a man becomes serious in seeking of God, he becomes the butt of their malice, and the mark against which they bend their bow, and shoot the arrows of their indignation? And so soon as any begins to mind seriously the concernments of his soul, then,fine monitore, he falls in a dislike with them, and their way: I do not say, that all who hate the prelates are saints; for there is sufficient in their way to make them odious to others; but is not this known, that these who once begin to set their face towards God, turn their back upon them? I am sure this observation doth seldom fail, or can be proved false in our native land: and then on the other hand, since these men were exalted, do not the wicked walk on every side? Is there not a profane spirit (the constant attendant of episcopacy in Scotland) broken loose in the land? Is there not such a flood of impiety running through the land, that carries most men down the current, as hath hardly been seen? Hath not this leprosy spread itself over the whole land? So that we are an abomination, and talk to all about us: and if any would endeavour to accomplish a diligent search, to find out the fountain that casts forth this mire and dirt, to the defiling of the land, and defacing of congregations, he would, it may be, find it where it ought least to be expected: these streams of impiety and impurity run from the sanctuary; hence is it, that profanity goes forth through the whole land: and can it be otherwise, when so many faithful ministers are driven away, and men put in their places to handle the law, of most of whom without breach of charity, it may be said, that they know not God, and care not for the souls of his people: it is under the shadow of this plant (which because it is not of our heavenly Father's planting, we live under the expectation, and though our eyes should be shut before we see it, we hope to die in the faith of its being pluckt up) that these weeds have grown up; so that, alas! the vineyard of the Lord of hosts is now no more like his in-closure, it bringeth forth briers and thorns instead of good fruit: he planted the church of Scotland a noble vine, wholly a right seed, but since it became a seminary for prelates, the conversation of the generality proclaims this, that we are turned into the degenerate plant of a strange vine unto him: this is the prelatical reformation, which is suitable to itself all along; for having purged out of the church the faithful ministers of Christ (and the few who are yet remaining, being in expectation of the same lot) what can follow among the people; but that the land should be drowned with a deluge of profanity? Are we not for the most part (oh, if with a suitable measure of sorrow I could make mention of it) as the children of the Ethiopians to him? Are not our spots unlike the spots of his people? This observation, I say, as it was a very heart-staying consideration in former times, and was instead of many arguments amongst them who were no great disputants: so I hope, (since it was never more evident) it will still prove a heart-establishing consideration in the faith once delivered to the saints.

Reader, how desirous soever thou mayst be, to have dead Mr.Rutherfoord live in the hearts of the present and succeeding generations, by an account of his singular gracious life, and answerably glorious death: yet, I shall not (for that would lead me a length beyond the just limits of an epistle, where, contrary to my purpose, I find myself almost arrived already) be able to satisfy thy desire, nor answer thy expectation. It is not my present work to tell thee, that he was a gentleman by extraction. That he was educated at schools and colleges, where he was admirted for the pregnancy of his parts, and deservedly looked upon, even then as a person of whom great things might be expected: of his being pitched upon for a profession of philosophy by the college of Edinburgh (where he was educate) when he was very young. Of his being called thence to the ministry in Anwoth (to which charge he entered, by the means of that worthy Nobleman my Lord Kenmure, without giving any engagement to the bishop) where he laboured night and day with great success, the whole country being to him, and accounting themselves as his particular flock: There it was, where he wrote that great master-piece of learning against the Arminians (which yet was but a compend of what he then intended,) his Exercitationes Apologetic^: Of his persecution by the prelates, who were so sound in the faith, as to challenge and accuse him for writing that book.

Being called before their high commission court, he appeared and declined it, as none of the courts of Christ (nor was there need of any thing else for a confirmation, that it came not from on high, but from below, save its procedure; for its acts had the very dye and visage of hell upon them: if they will plead that it is from above, they will be puzzled to pitch upon a period, or fix upon any other time when it came down, except with the fallen angels; but it may be, this pleases such angels of the church (so they will be called)for they boast much of antiquity: and truly that which gives ground for this conjecture, that it came down from heaven in that company, is that it persecutes the saints and servants of the Most High; and if there were none such upon earth, it would have no work) and was by this high commission put from his ministry, and sent to Aberdeen, where the doctors found to their confusion, that the puritans were clergy-men as well as they, on his returning to his former charge, upon that happy change of affairs in the year 1638, and his being shortly after sent to the profession of theology in the University of St. Andrews by the General Assembly (where he was also called to be worthy Mr. Blair's colleague in the ministry which being the seat of the arch-prelate, was the very nursery of all superstition in worship, and error in doctrine, and the sink of all profanity in conversation among the students; where God did so singularly second his servants indefatigable pains, both in teaching in the schools, and preaching in the congregation, that it became forthwith a Lebanon, out of which were taken cedars for building the house of the Lord through the whole land: not a few of whom are this day, amongst those, who have obtained mercy of the Lord, to be his faithful witnesses, against Scotland's present shameful and unparalleled defection: of his being sent with other worthy ministers, by the general assembly, to the famous synod at London; where, during the time of his abode, he published several pieces: In a word, of his unparalleled painfulness, and holy zeal in being about his Master's business; so that he seemed to pray constantly, to preach constantly, to catechise constantly, to be still in visiting the sick, in exhorting from house to house, to teach as much in the schools and spend as much time with the young men, as if he had been sequestrate from all the world besides: and withal, to write as much, as if he had been constantly shut up in his closet, (sufficient proof whereof hath been given to the world, by the many pieces he hath published: but the great bulk of manuscripts which he hath left behind him, and must lie buried with himself, will put this further out of doubt) so that one Mr. Rutherfoord seemed to be many able godly men in one, or one who was furnished with the grace and abilities of many. It is not, I say, my present purpose, to give any particular account to the world of these; or of the many things he had to wrestle with, especially towards the end of his days, and of his edifying death; that may be done hereafter by a more dexterous hand, and skilful pen, with much advantage and edification to the church of God; only I may say, if among the heathens, Hercules was looked upon, as so far both above the applause of any, who undertook to commend him, and beyond the reach of obloquie and reproach of any who had fallen out with his wits, as to derogate from his worth; that it was a problem amongst them, whither he who undertook to praise him, or he who vented any thing to his prejudice, did commit the greatest Solocism (though it was Belluina gloria whereof he could boast) I suppose with more reason, among them who knew better to make the true parallel betwixt things that differ, and are more fit to judge of that which is of true worth, and great price in the sight of God, I should seem more ridiculous to say much to the advantage of the author, whose praise (without the help of my blunt pen) is in all the churches of Christ; whose manner of life, in all godliness and holy conversation, rendered him dear to the lovers of holiness, and who hath left his name for a blessing to the chosen of God: he was a true John the Baptist indeed, totus vox, a voice in habit, gesture, and conversation: in a word, in his life, and at his death, he obtained that mercy of the Lord, even when he said nothing, to preach to all who beheld his conversation: (which was observed to be in heaven, while he conversed amongst men) that there was nothing good, but to draw near to God; and now being got up above, amongst those pages of honour, who wait upon the king's own person, and having taken up his place amongst the spirits of just men made perfect (after which this saint often panted, and for which he prayed night and day) he doth by these Epistles, which he hath left behind him (wherein thou wilt perceive how his soul was drawn forth in incessant longings after that whereof he is now possessed) cry aloud to you his companions, the saints that are in the world, to come up hither and see, that which cannot be seen while ye are there, that which is only worth the seeing; that, which if it were known, would make you quarrel with death for delaying to shut your eyes upon other objects: leave the dark world, doth he say, and come up hither to this blessed land of light, where all our childish thoughts of God are gone, and evanished in this noon-day-vision, where the understanding is fully illuminate, and there is no cloud to benight or eclipse the soul in its up-takings of God, where the will hath a thorough compliance with, and a perfect complacency in the will of God, where the affections do eternally run in a straight line towards him, and are for ever put beyond hazard of diverting towards any other thing, or of being enamoured with any other object.

Though I have no purpose to insist on the particulars of his life, or death, I say, yet before I close this section, there are two things which I cannot, I ought not, for all the haste, to conceal or let pass without a remark, because one was looked upon by many, as a thing very observable, and the other, will I know, be taken notice of, and welcomed by all the people of God: the first relates to the time when this faithful labourer was removed to his rest, which was the night following that dark, and dismal day, wherein the Act Recissory was past, the Lord thereby shewing a special piece of indulgence to his servant, in not adding grief to his sorrow, but hiding it from these eyes, which had accustomed themselves to trickle down without intermission, both for what he saw, and what he foresaw: since the parliament of Scotland, so solemnly engaged to God, would at once burst all these bonds, and cast away these cords from them, which were neither our bondage nor our burden, but the badge of that glorious liberty, whereinto with a strong hand, he had vindicate us: and upon the matter, they would needs say to the God whose sworn subjects and servants they were, be gone from us; he would not let his faithful servant (whose zeal to the work of God was such, that if the report of this shameful revolt had not killed him at the first hearing outright; yet it alone, without any other sickness, would have been more than enough, to have brought down his head with sorrow to the grave) see another sun arise upon the land, out of which the sun of righteousness was banished by a law: and alas! Who would desire to dwell where Christ may not reside with freedom, honour, and safety? Who, that prefers Jerusalem to their chief joy, would love to out-live the departing of the glory? might not Jesus Christ have said to our Parliainent, for which of my good deeds is it, that ye stone me? Have I been a wilderness or land of drought unto you? Were ye not honourable and renowned among the churches abroad, after ye became precious in my sight? Did I not make your adversaries sensible, that he who touched you, touched the apple of mine eye, so long as ye were stedfast in my covenant? And even after ye had left your first love, and declined from the integrity of your espousals, I only visited this transgression with the rod, and this iniquity with stripes; nevertheless, my loving-kindness did I not utterly take from you, nor suffered I my faithfulness to fail: though I punished you as a nation, I dwelt amongst you as a church; and I did not remove your teachers into corners, but your eyes did see these, and ye did still hear the joyful sound; and, as if all that had been too little, I gave you the desire of your heart, restored you to your civil liberties, which ye had sinned away, and set you down in a free parliament: and do ye thus requite me? What, is this my entertainment, where I was once crowned and cryed up for a King? What a strange and astonishing change is this, that the very persons who swore unto me the Oath of Allegiance, and did sing in my company, spreading their garments in the way with shouting, are now crying, Crucify him, crucify him? Shall I not have whereupon to lay my head, except it be on a cold stone in a prison, amongst a people, who after a most solemn manner, had given themselves away unto me? Can these be the very men, who with hands lifted up to heaven, did so often, and so solemnly swear, before my Father, and before his holy angels, and in the sight of all the nations, that they would be mine: and that I should have their lives and fortunes at my disposal? Is it possible that these are the men, who carried, as they would have pluckt out their very eyes, and given them unto me, who now plait a crown of thorns and put it upon my head? Is this the nation and parliament, who swore that they would serve the Lord their God, and that according to the pattern shewed them in the mount, and bound their soul to his obedience by an oath, and as they should answer to him, or expect a comfortable appearance before the Judge of quick and dead? Are they (might he say) the very same persons, or is it another generation, who have not heard of that solemn transaction betwixt me and the nation, who have used me worse than the very Gadarenes? Though these were void of religion, yet they had so much civility, as to compliment me out of there coasts, and pray me to be gone, without committing any other act of hostility against me, or beating me out of their borders with tuck of drum; but now, shall it be by a law, sedition, and treason, to assert an obligation to me, from all these oaths? Shall it be a note of incapacity for any place of trust in church or state, to say, That the land is under the oath of God, and that no power on earth can loose themselves, or make void that obligation as to others; nay, that the formal abjuring of these engagements to me, shall be, if not the unum necessar-ium, yet the sine quo non, to qualify a man for any public employment: Ah!Scotland, by dealing thus with thy covenanted God, what hast thou done? may not God, who was thy own God, expostulate with thee, as he did with that people, Jer. ii. 10, 11, 12.

Go abroad amongst the nations, turn over all history, sacred and profane, call for the records of the nations, and see, if in these thou canst find any who have dealt with their gods as thou hast done? A precedent thou mayest possibly find; but a parallel in every respect thou canst not: thou art singular, and by thy self, in committing these two evils (but such two, as are comprehensive of all others; such two, as a third is not possible) departing from the living God, and digging to thyself broken cisterns that can hold no water: thou wilt find what folly is in this (I wish it be not too late) to pain thyself in digging an empty cistern, and in forsaking the fountain of all consolation, and that a broken one too: as it hath nothing in it, so it can hold nothing if it had it: is not this to commit two such evils as make a soul or nation truly miserable? And yet this hast thou done: O! may not the heavens be astonished and horribly afraid at this requital we have given unto Jesus Christ? Yea, we were so bent to backsliding, and so hasty and head-strong in departing from him, that we seemed to have lost, together with our loyalty to the Son of God, all respect to our own reputation (as it often falls out, that men lose the better part of their reason, together with their religion: he who lets go the one, does seldom retain the other) for by that very vote (never to be mentioned, without tears and detestation) whereby Christ was robbed of his prerogative, they did, besides their design, divest themselves of their own privileges, and while they unking him, whom God hath made King in Zion, (or do that which he will account so) they unparliament themselves (dirum omen to them, and it may be a token for good to the nation)I nothing doubt, but some the most sagacious amongst them saw this then (though the generality, without considering either the ditch they were digging for themselves, by what they did, or the danger that would follow upon their falling into it, suffered themselves to be carried down with the current, and did run as they were driven) or they have had time enough since, to think, in what capacity they could sit, and act, after that vote; for all laws being then repealed, which did exauctorate the Prelates, and incapacitate them for sitting, as one of the estates in parliament, and these laws then, only being in force, which made them an integral and essential part of the high court of Parliament, the third estate was wanting, while they were away; without which the other two were not in capacity to act as a Parliament; and if so, they may at their own leisure consider, whether the precious blood that they did shed after that vote, before the close of that session, may not be required at their hands; as they would do well to think what they would answer before men, if the question were asked, Quo warranto, did you shed this blood? It may be, they would find themselves further to seek, as to what to say for satisfying any, they found these worthies in answering all the accusations of their accusers: but what shall I say? It were more fit, to weep over this, than to write it, and to cry unto him, against whom this is done, Wilt thou refrain thyself for these things O Lord? Wilt thou hold thy peace, and afflict us very sore? Alas! we made such haste, to pull down that beautiful house, wherein we and our fathers had praised him, and to overturn the very foundations of the dwelling-place of his Name to the ground, that in our precipitation to raze it, we have buried ourselves under the rubbish; for they are blind who do not see the men who have done this, snared in the work of their own hands: and this till more come, should make the people of God sing a Haggaion Selah. O if all who have had a hand in it, would in time bethink themselves! Sure, in that reflection, if they were serious, they would smite on their thigh, and say, Alas! what have we done? The second thing that I have to acquaint thee with, and wherein I know (if thou be one of them, who take pleasure in the dust of Zion's demolished walls) thou wilt have a special complacency, is, that as his servant did with much sorrow of soul forsee Scotland's shameful revolt, which is plain by the last letter in this book, so his Lord and Master, put him so far on his secrets, as to let him see a delivery to the church on the other side of it: let us have but patience, there is a Plaudito for the saints, and a song of praise for the Most High, after this storm is over and ended: mourn we may and ought; but let us mourn in hope; for he is the Lord Jehovah, who will hasten it in his time: which as it cannot be antedated by us, so shall it not lie in the power of all that oppose themselves to postpone it; and to that purpose, besides what thou mayest see in the last letter of this book, I shall set down some of his own words, without either comment, alteration, or addition.

Upon the last of February 1661, which was about a month before he died, at the close of a large testimony, he gave to the work of reformation: these were his words (after he had been speaking of suffering for Christ) "Blessed Soul, said he, who loves not his life to death; for on such rests the spirit of glory and of God, I Pet. iv. 14. But we cannot say, but this is a way of darkness, and a day of blasphemy, and rebuke: the Lord hath covered himself with a cloud in his anger: we looked for peace, but behold evil: our souls rejoiced when his majesty did swear the covenant of God, and put thereto his seal and subscription, and after confirmed it by his royal promise, so that the subjects mind blessed the Lord, and rested upon the healing word of a prince; but now, alas! the contrary is enacted by law, the carved work broke down, ordinances defaced, so that we are brought to the former bondage, and chaos of prelatical confusions, and Anarchy; and the royal prerogative due to Christ, pulled off his head: we have seen days of sorrow, and have just cause to fear we be made to read, and eat that book, wherein is written, Lamentation, and mourning, and wo; but we are to believe, that Christ will not so depart from the land, but a remnant shall be saved, and he shall reign a victorious conquering King to the ends of the earth. O! that there were nations, kindreds, tongues, and all the people of Christ's habitable world, encompassing his throne with cries and tears, for the Spirit of supplication, promised to be poured upon the inhabitants of Judah, for that effect."

Thus he closed his testimony: I shall only add another passage to this purpose: about two hours and an half before he was removed: amongst other things he spake, which did relish of heaven, and refreshed the souls of all that heard them, he had this expression: I do no ways doubt of it, but Christ will arise and wound his enemies in their loins: this was only taken, but the observer saith, he had many to the same purpose. Now this was that very night, wherein the Act Recissory was past: as if God who had taken notice of such an high affront done to him, would let his dying servant know, to the end he might communicate it to others, that he would not only repeal that act, but that he would rescind the rescinders: a wound in the loins, when the blow is given by the hand of him who is God Almighty, must prove mortal; if he wound them there, they must fall, though they were stronger than lions; for who may stand before him, when once he is angry? The men of might will not find their hands, when the party they engage with, is the omnipotent God: when men are become so high, that they are too hard a party for any on earth to deal with, if their way be contraty to him, then they fall directly in his hand, to deal with them; and it is a fearful thing to fall into the hands of the living God. He is such a party, as thou canst neither fight nor flee: Oh Scotland! Scotland! if thou wouldest yet think on thy way, and remember this, before he come to enter the lists with thee, who quickly puts his enemies out of a posture of defence! O, if thou would yet kneel before him, whom God hath made King in Zion, and kiss the Son, lest he be angry! For if he be angry, thou must perish, and there is no way to prevent this, but to remember from whence thou art fallen, and repent, and do the first works.

As for the letters themselves, I shall not offer to commend them, they had letters of reccommendation deeply engraven on the hearts of all who have seen them, and can savour the things that are of God; this they had, I say, amongst them who have their senses exercised to discern good and evil, long before they were made thus public in the world; so they need not my commendation, nor will the detraction of any, who have a mind for that, blast their repute; as they are above the one, so they despise the other; but sure I am, this may be said, if thou hast any acquaintance with the sweet breathings of the Spirit of God, if thou hast ever seen by tasting how good he is, or hast found what soul-anguish doth follow upon the hiding of his face from a person, who hath placed his satisfaction so entirely in the light of his countenance lifted up upon the soul, that the man cannot enjoy himself, when he doth not enjoy him, but carries as one deprived of all that, which made life more desireable than death; if thou be such, I say, then thou wilt find somewhat here to take thee: here thou wilt perceive both these conditions set before thine eye, and exemplified in an eminent saint: thou wilt both find what a heaven the saints have, or is to be had in this side of glory; and how, as a sensible presence makes them forget all their sorrows, so, a felt absence doth imbitter all their other enjoyments.

In general I may say this of these epistles (and it may be after thou hast perused them, thou wilt seal it) that thou hast many volumes wrapt up together in a few words, a great soul shut up in a little body, much of the marrow of real religion, inclosed in every line: if thou be only taken and delighted with obstruse and high-flown notions, which have not a native connection with inflaming the heart with love to God; but are rather the ignis fatuus of the age, being for the most part, smoke for light, or at best, a dim flash, rising out of the darkened understanding of men, whose light, till they be illuminate from above, as it arises out of a dark dungeon, so, it leads to destrcution; and instead of directing the man who follows it, to a place of rest, it leads him to the pit, and leaves him there to perish. If thou be taken, I say, with such kind of stuff, I shall not bid thee, but I know thou wilt go elsewhere: but if thou be one, who loves not to feed upon ashes, and hast no mind to fill thy belly with that east-wind, which instead of nourishment, produceth nothing but much torment in the inward parts, I know thou wilt welcome this piece, as that which hath both meat and medicine for thy soul in it: here thou wilt meet with one warmed with the love of God, shining and reflecting heat upon all that are about him, letting thee know from his own experience, what is to be found in a fellowship with God, and desirous of nothing so much, as that thou and others may share with him in that same love, which is better than life, and be partakers of that same blessedness, which made him boast of God all the day, and bless himself in his afflicted lot: he would have thee taste of that, which made him cheerful under the cross, and put him in case, not only to look, but to laugh all his troubles out of countenance: and if thou wilt but converse with him a little, it may be, thou wilt find thy heart burn within thee while thou talkest with this warm soul, whose words seem as they drop, to cast fire in the affections, and set the heart in a flame. The author in his other writings (which have always a special tincture of holiness; for even in following the most obstruse notion, and apparently remote from practice, thou wilt still perceive him spirare sanc-titatem) he is much above many men; but in these (how low soever at the first look they may appear) he is above himself, being often, either as a man elevate above the pitch of mortality, and caught up already into the choir of angels, or as an angel come down amongst men, shewing the inhabitants of this lower world, somewhat of that, which will be still a great secret, while we are here, viz. what a life they live, who see God as he is, and enjoy him.

For the subject matter thou wilt meet with in these epistles, I shall not say much; there is a sweet and pleasant variety of purpose to be found in them, whereof thou canst only expect a just account by a perusal of the whole; but mostly thou wilt find these things insisted on,

1.  What high spring-tides ofjoy and consolation, did fill and overflow the soul of this sufferer, so, as sometimes ye have him expressing himself as pained with a surcharge of love (O rare and blessed disease!) and having nothing else to seek, there are earnest longings after a more capacious soul, to contain more of that infinite ocean, which hath neither brim nor bottom: this is the gain of one who can suffer the loss of all things for Christ: this is the cool refreshing shade that they find in the furnace, which not only keeps the fire of affliction from scorching them, or consuming them into ashes; but makes it a more de-sireable lot, than what others account the best of lives: the soul amidst those flames, being admitted to such a nearness with God, as causeth joy to overflow all its banks, and perfumes the heart with delight, is so far from complaining, because of the fiery trial, that the cross of Christ is more desireable to it, than a crown: and since it is there, where next to heaven, his people enjoy most of himself, it makes them sing sweetly amidst all the outward sorrows that befal them, and puts them in case to command a consort of music within, while others in their fool's paradise, laugh as they list, have sadness at their heart, and find themselves pierced through with many sorrows.

2.  Ye have sometimes a felt emptiness (for this full feast, is not, or cannot be the ordinary diet, it may well be the extraordinary desert of the people of God, while they walk by faith, and not by sight; the constancy of that joy, as well as the fulness of it, is reserved for the chamber of presence, no saint, how eminent forever, even in suffering for Christ, can expect, that all tears shall be wiped from his eyes, till he come to that land, where all the inhabitant have everlasting joy upon their heads, and where he will be put beyond hazard of sinning, as well as without the reach of suffering) there is sometimes a felt emptiness, I say, that casts into a fever of desires: that river of God is full of water, which did overflow and refresh the soul, running again into that sea whence it came; and in this low ebb, ye see how the patient is pained with absence, and what a panting there is for a sensible presence; the soul, as it were, is evaporate in such wishes as these, O! when wilt thou come unto me! Or, O when shall I come and appear before thee, and be put once for all, and for ever beyond the fear of the arising of any cloud to eclipse the light of thy countenance! The soul in this absence, is scorched with the fever and flame of burning desires; but to keep it from being burnt up, there is hope, this holds the soul in life that it expire not; this saves from swooning, and preserves from sinking into despondency: and though while hope is deferred, the heart be sick, yet there is ease in this very pain; for an unerring expectation of a future good, yields a present ease to the expectant, and makes the man give himself the check thus, Why art thou cast down, O my soul? This sickness was never yet unto death, but ever to the glory of God, therefore hope thou in him, for I shall yet praise him: in a word, that which is principally insisted upon, in these short summaries of a communion with God, is this on the one hand, how a hungry and longing soul is filled and feasted with the consolations of God, and when in that posture, how puzzled and non-plus'd, as to what to think, or say of God: it knows not what to do, or how to lay out itself for him, the satisfaction that it hath in him, and the pbligation it sees itself under to him, making it look on every thing it doth for him, sayeth or thinketh of him, with a kind of regret and holy dissatisfaction: it doth not please itself in pleasing him, and though he accept what love offers, yet love desiderates so much in the offering, that it presents all with a blush: and suitable to this amiable and orderly confusion of spirit, its greatest oratory and eloquence, is, a kind of abrupt, concise, and broken discourse: it is most desirous to speak, but not knowing what to say, which is not unworthy of him, it falls into silent admiration, and yet something it must say; wherein though it do not please itself, yet it makes good sense before him, and is a most pleasant melody in his ears: it is then, when he seems to be so taken with that, wherein the soul finds so many failings and defects, that he says, speak on, let me see that blushing countenance, let me hear thy voice; for sweet is thy voice, and thy countenance is comely. And truly thou mayest perceive much of this kind of discourse in these epistles, whereto the holy writer was so habituate in these soliloquies with God, which were ordinary to him in his retirement, that his pen, and preaching, did ever after keep the tincture, and had the relish of that: for while many preached notions, and some spake because they believed; he was perceived oft-times, not so much to speak as believing, as seeing: his being so long in the mount of God, made his face to shine ever thereafter in his public appearances: and there was some peculiar sweetness in his phrase (especially in crying up, and commending the love of Christ, in mentioning the joy of the Holy Ghost, or the glory of the life to come) beyond what was to be found, even with other holy men: neither was it among the dry school-men, nor at Aristotle's feet (though there were few in the age, so well acquaint with either) that he learned this; nay, flesh and blood did not, nor could not reveal it unto him, he was a student above the clouds; and there it was, where he learned these metaphysics. This, I say, is the thing upon the one hand which is insisted upon, and on the other, thou hast the sad condition of a soul deprived of these sweet enjoyments; he who was just now taken into the banqueting-house, and had the banner of love for his canopy, hath that spiced wine which his soul was drinking with delight snatcht out of his hand, and sits panting for a drop of the rivers of his pleasure, wherein not long ago he was bathing himself: whereupon follows a night of sorrow in the soul; because the sun that did illuminate and warm it, with its rays, is set: then as if the soul would break forth at many passages together, for haste to be after him, who hath withdrawn himself, it runs out at the eyes in tears, and at the mouth in complaints, because of his absence; yet faith sets down the fainter upon the brink of the river, and puts him under an arrest (that he run not away) till the sea flow again: and desire makes him look out with a watery eye as impatient of delay, the inward echo of the heart, in the mean time, being still this, How long wilt thou hide thy face from me? How long? And while he is in this posture, ye would not know him to be the man, that a few minutes since he was, and a few minutes hence he may and will be: and no wonder, since that is wanting and away, which was the health of his countenance, that he look pale: as the weeping man's eye, being blinded with water, cannot take up objects as they are, especially if they be at any distance; so ye have this holy man in these heavy hours, venting his jealousies, and because of withdrawing, giving way to his sorrow; now, as the joy of enjoying God, is by the former, made clear to be of all the greatest (for under these full manifestations, the soul may be transported to such an extasy of delight, that for the time, whether in the body, or out of the body, the man knows not) lo, the sorrow for being deprived of that, (the giver seeing it necessary, to withhold and suspend these manifestations, knowing that heaviness for a season through manifold temptations, is fit for these, who are sons of consolation, and who shall have a few days hence, an everlasting year of jubilee) is, of all sorrows, seen to be the sorest and sharpest.

This is soul-anguish, and so least of any supportable: because it makes the very Spirit, which if it were found would sustain a man's infirmities, sink under it: while it is thus with him, ye may perceive that his bed cannot comfort him, nor his couch ease his complaint. And in this fever, there are some expressions dropped, which after the height is over, he doth retract, as rash and unadvised, and upon more mature deliberation, is made to say, This was my infirmity: and truly he who intendeth the advantage of the whole, in his way of dealing with every member of that body, whereof he is Head, hath excellently ordered this matter, that they who have the fullest feasts of joy, and are admitted to the nearest fellowship upon the earth, to the end, that pride may be hid from their eyes, have ordinarily the deepest down-castings; these warm hours and hot blinks of a sensible presence, are often followed with a sharp shower, and a dark night of bitter desertion: so that if poor souls in reading these, should begin to think or say, Alas! we are sparingly dealt with, we are great strangers to such a favourite's feast: let them consider also (besides that he was an ambassador now in bonds, and so his master allowed liberally upon him) that their soul anguish is short of his, and so, if they consider his condition well, they will see, that though he had much, yet he had nothing over; and if they take notice of the mercy that is in their own, they will perceive also, that though they have little, yet they have no lack; for he abounds towards his, in all wisdom and prudence. There is a third condition spoken frequently to in these epistles also, which lies in the middle betwixt these two: and that is, such a communion with God, as consists in the soul's being well pleased with him, and being most desirous to please him in all things, abstracting from these extraordinary transports of joy upon the one hand, and free likewise of these deep down-castings upon the other: and this is the more ordinary way of the saints, whose daily exercise it is, to come and take out their directions from their master, and endeavour to walk according to these, both as men who are still under the master's eye, and as those who must give an account of themselves to him: in which service they want not their own sweet peace; for the way wherein they walk is a way of pleasantness, and all these paths are peace: though it be not such an overflowing peace, as amounts to a joy unspeakable and full of glory; so full joy is nothing else but peace swelling without its ordinary channel, and overflowing all its banks: and on the other hand, they want not their own checks and challenges; they are often before God with the tear in their eye, and know what it is to sigh, because of a body of death within them; because of that law which is in their members, warring against that law which is in their mind, and bringing them into captivity to the law of sin, which is in their members: yet this is short of the sorrow of some dear to him, who are made to roar, by reason of the disquietness of their heart, and to cry out of the arrows of the Almighty stricking within them, and the poison thereof drinking up their spirit, so that while they suffer this, they are with wise Heman almost distracted. These things, I say, are mainly insisted upon, which according to an epistolary method, lie scattered in several parcels up and down the book: in reading whereof, thou wilt easily perceive also, that though the whole of these epistles may be of singular use to a Christian in every condition, yet a great many of them have a more special reference, both to the comfort and the carriage of a Christian under the cross, whether his affliction be outward trouble, or inward soul-exercise and terror, where he is most frequently to be found: which is all I have to say for the matter.

There are not a few in this generation, I know, who will make it their business, and think of their interest, to derogate from the esteem which these epistles do justly challenge, and will readily get, from all who know how to prize things according to their worth; as knowing very well, that what respect these get and gain amongst readers, they lose; though I may truly say, and they will at last find it so, that if they get the thing they seek by this artifice, they lose by that getting: and I may assure myself also, if these either find thee a Christian or make thee such, they may well lose by this labour any esteem thou hadst for them, but they will not proselyte thee, to their profane contempt of so spiritual matter; yet I know they will essay it:

First, somewhat to this purpose may be said and will be suggested by them, that here is a needless and nauseating repetition of the same thing; though it may be, they are not so displeased, that it is said often, as that it is said at all; or if the frequency of it offend them, it is out of a fear, that what is often said, be once listened to, and at last learned. I grant that the same matter and purpose is divers times touched and insisted upon; but confider, 1. That this is to divers persons, and is there either reason or religion in it, to envy him the liberty of telling all the fearers of God, to whom he writes, what was done for his soul, or the people of God, the advantage of that relation? Was it not for the edification of the church, that all who had heard of his persecution for the gospel, should hear also, that the world, do their worst, cannot make a sufferer truly miserable, while God makes him happy in a communion with himself: the heat of persecution may dry up or imbitter all the nether springs, but then the soul hath free access to the upper, and is admitted to drink, yea drink abundantly of these rivers of his pleasure: this is the spiced wine he drinks, and the meat he gets to eat in secret, which the world knoweth not of, and cannot take from him; and having found how sweet to the taste this bread of God, which comes down from heaven, is, he cannot forbear, to tell others, how he is feasted; to excite desires in all to come and share with him in these dainties, and forbear to surfeit themselves with the world's deceitful meat. 2. Consider, that it is at divers times, and surely, he finding the consolations of God new every morning, and abounding every moment, it had been a piece of base ingratitude in him, to have made mention of that but once, which God had given him often. 3. Consider, though the same matter be often mentioned, yet it is mostly with a sweet and taking variety of phrase: he brings forth the old and new together; nay, there is ever so much new in it, as may contribute to kindle new desires in thee, in order to the satisfaction of thy own soul, to seek what he found, and when thou hast fallen upon that, and art filled with it, thy practice in telling it over to others, will, without doubt, have such a coincidency with his, as will justify what he hath done, and thou wilt then judge, that an apology for publishing and frequent proclaiming the goodness of the Lord in the land of the living, is either wholly superfluous, or it doth suppose the reader not to be a Christian, at least in case.

Secondly, Something will be said by malicious mutterers, (I know) against the apparent coarseness of some phrases, and commonness of some words made use of by the author; who all alongst sets himself, to make use of the most ordinary expressions, which are in use among the common sort of people. Something, I say, of this kind may probably be belched forth, by this carping, criticizing, profane and prejudicate age: but if they would remember, what was said (by men much more knowing than themselves, and more able to discern what ought to be spoken, both as to matter and words) to the commendation of Plautus, who made use of the most common words that were in use, amongst the most common sort of people in Rome, Si ipsa musa loquerentur, ore Plautino uterentur; they would see reason, rather to commend a dexterous making use of common phrases, in writing to people of no extraordinary capacity, than take, because of this, any occasion to quarrel at, or cry down, that which is so useful and excellent: and if in the opinion of men faithful and famous in their generation, he be the best preacher to a people (and consequently writer too) qui, quam maxime trivialiter, pueriliter, populariter docet, as to words and phrases: I see no great reason such have to carp, or necessity I have to make an apology: but there is sufficient to be said, if not for silencing of bablers, whose tongue hath more dimensions than their reason (which makes it not worth the while to take notice of their barking) yet for satisfying of the more sober minded,

1. Consider, that this disciple learned of his Master, both so to write and speak, as not to hide his purpose in a cloud of new coined words: he consulted his own reputation so little, while he sought his Master's honour, that he would rather seem a babler to them, who minded nothing but words; than a barbarian to the meanest, who was taken with spiritual matter: if Christ's example, who taught these high and heavenly mysteries of salvation, by plain and obvious similitudes, be not sufficient to silence such persons, who have habituate their tongue to drop satyrs against what is good, whether persons or things; yet it is enough to guard against the prejudice of what they take liberty to say.

2.   Consider, that the most common words and ordinary phrases, in use amongst a people, may, by the greatest orator, be very pertinently used, for illustrating and pressing his purpose: nay, in some cases, these have a special emphasis, beyond what can be wrapt up, in a great many more compt words, and seemingly neat expressions, and then, they are so far from being a blemish to a discourse, that they seem to give a kind of life, and add a certain lustre to the whole frame; and thou wilt find it often fall out here, that the author hath so happy a dexterity in making the most common (and sometimes contemptible) phrase, with a graceful sweetness, subservient to his purpose, that let the greatest matter of words, alter but one of these words, or change one of these expressions (which if they stood not there, might almost seem a barbarism) he mars what he undertook to mend, and while he endeavours to correct the author, he leaves himself to be put in amongst the errata.

3.   Consider that a great many of the persons to whom he wrote, were no scholars, nay, had so little acquaintance, with that, which passeth in the world for elegancy of speech, that he had as good have said nothing at all to them, as have made use of any other words than what are pitched upon in expressing his purpose; and so his design being to make affection, or to move it in the hearts of those to whom he wrote, there was a necessity to suit his stile to their capacity, which condescension in him, is yet managed with so much spiritual prudence and discretion, as it is without debasing high matter, or giving the least rational ground to mock at spiritual mysteries: yea, I may say further, that there is so much majesty in the strain, as that the lowness of the stile is abundantly thereby made up: and further, I might ask thee, if thou who makest the challenge dost pretend to be a master of reason, whether he is the best orator, who can with the least noise cast fire into the affections of those to whom he speaks or writes, and bring down the highest mysteries in religion, to the capacity of the meanest hearer and reader, or he who wraps up plain truths and obvious purposes, in such an obscurity of phrase, and perplexing intricacy of words, as carries the matter quite beyond the reach of a vulgar capacity, without making any other impression upon the mind of the hearer, than that the man hath forgotten his message, and while he seeks himself, slights his Master's business? It often creates also a suspicion, that the writer or speaker either desires not to be understood, or, while he endeavours to soar too high above others, that he hath fallen into such a confusion, as he knows not where to find himself: and if thou concede here what with reason thou canst not deny, thou hast granted all against thyself, which I need seek, for putting thee to silence.

4. Consider, that though there be some here written to, of the greatest quality in the nation, and a great many others, who are eminent for their understanding and parts, as well as their grace; yet as these of the greatest quality and parts, may reap advantage, by what hath been written to the meanest and most obscure person! God in his providence led his servant to speak to these of understanding and parts, so, that what was particularly intended for them, might be of special use and advantage to every one: and thus all occasion of carping is taken away; unless, amongst the rest of regularities of this time, the episcopal authority be interposed, to make us read and understand that axiom backward, bonum quo communius eo melius, which if it be, I have no more to say, but that it is of a piece with the rest of their reformation. I suppose by this time, it may be thought, I have said too much upon this head, since it would seem that some things ought rather to be said, for making many things in them plain that are mysterious and dark, than to say so much for taking off prejudice, because of some common words and expressions; but as to that, I shall not undertake it: for there are many things in them, only intelligible by tasting: and he who wants that commentary, will never understand this text. I have no more to say, either for the one or the other, but if any dislike them, he may let them alone; for I intend to obtrude them upon none, who distaste them; yet I cannot forbear to advise even such, so far to consult their own reputation, as, by speaking against what the author hath here written, not to discover that secret to the world, that they are persons void of a gracious principle, to whom the things that are of God are unsavoury: the wind of thy mouth accompanied with all the venom thou canst vomit up, will not blast the authors reputation, it will only be a blazing of thy own shame, and then thou wilt see thyself so unhappy, as to have hit the mark at which thou didst not aim: for without doing him any hurt, who is far above thy reach, thy tongue falls upon thy head, and in strking at one whom thou canst not wound, thy sword redounds back upon thyself, and enters into thine own bowels: but if thou remainest a man of impersuasion, and take so much pleasure in publishing thine own shame, I cannot help it, it is sufficient for me, to have warned thee of thy hazard; nor shall I endeavour henceforth to deprive the world of their liberty (since thou wilt have it so) to look upon thee, according to the character which thou given of thyself, and that is, Deest aliquid intus, to make thee a man and a Christian: and since this brutish shape pleases thee, thou mayest go eat grass and let alone this bread, which is only designed for children: and so I leave thee to make use of that liberty of saying what thou pleases, which thou hast now purchased with the loss of thy own reputation.

If any think, it had been more convenient, to have concealed the names of those to whom the author wrote, for some reasons obvious, in regard of the present lamentable posture of affairs (when it is almost sufficient, to make a man guilty, that ever he was really zealous for God) I have only this to say for myself, that I designed their honour and not their prejudice or hurt in prefixing their names: neither can I well imagine (whatever others may apprehend) what prejudice they can sustain, by this; since none, or very few of them, come from the author, as returns to any thing they had written to him; and there being no law, either discharging him to write, or any persons to receive his letters, there can be no transgression upon their part, and so nothing to ground a prejudice, or found a rational plea against them; and much less in that their names are prefixed; or if there be any thing in this blame worthy, I alone am in the transgression, who have done it without consulting themselves, or asking their consent; yet in order to the satisfaction of any, who may be offended at what is done, I have this to say for myself further, that I was induced to it, 1. That thereby it might appear these were indeed the very LETTERS, which that faithful sufferer and witness of Jesus Christ wrote (though there is sufficient in the stile and strain to put this beyond debate) and no forgeries. 2. Many of these worthy persons being removed (whereby the church of God is at a seen and sad loss, in that she is deprived of so many, who would have weeped and made supplication on her behalf in this day of her distress, when not a few of her friends have dealt treacherously with her, and are become her enemies) their posterity might think themselves wronged, if I should have deprived their worthy predecessors, by suppressing their names, and smothering their affection to the work of God, of the honour of making their faithfulness known to the world: and truly, I judged it the least that was due to the memory of these, who ought to be had in everlasting remembrance, to erect this poor monument over their grave, whereby they may live amongst the posterity, when they are gone, as persons who obtained mercy of the Lord, to be faithful in their generation: and that when the account of such comes to be taken, it may be said, This and that man was born there. 3. I did it to encourage the posterity of such, to be followers of the faith and patience of their worthy progenitors, and that they may not, without shame and horror think of declining, or turning aside either to the right or left hand, from the way of these dear relations, who by following the Lord fully, in an evil time, left them a noble pattern, worthy of imitation. 4. As for such who are yet alive, I hope they will think, that God by his providence, is making an honourable mention of their fidelity before the nations, and is remembring for them, the love of their espousals, when they went after him; hereby to engage them, to cleave more closely, and adhere more firmly to him, with full purpose of heart, when the generality have gadded about to change their way, and many of his professed disciples have gone back, and are like to walk no more with him: and upon the other hand, God will have this to be a witness before the world, against any of them, who shall depart from the good way of the Lord, and be offended in him, because of persecution: I hope whatever hazard threaten these who abide in Christ's company, that they will never forsake him, nor give him cause to say, What iniquity have ye found in me, that ye have gone far from me? But if it should prove otherwise, they may be sure that he whose soul hath no pleasure in any man that draws back, and hates the work of such as turn aside, will count himself engaged in a peculiar way, to lead them forth with the workers of iniquity; but we hope for better things of them all, though we thus speak: if none of these reasons which moved me to do this, be strong enough, then let it be judged my weakness: for it is more fit, that I should pass in the world as such (which is no great mistake) than these honourable and worthy persons, should suffer any prejudice, by a deed whereto they had not the least accession.

Reader, much pains hath been taken, in collecting these together, that they might be in the hands of many (a thing greatly desired of a long time by the godly) which have been hitherto only in some broken and imperfect parcels, in the hands of a few: several of the most correct copies that could be had, have been carefully compared, and many faults thereby corrected, which were crept in, by their being often transcribed; and that by unskilful hands. If it fall out so, (as I suppofe it shall not often be found) that they who have the Autographs by them, perceive any difference in a word or sentence, betwixt this printed copy and these, let them impute it to my want of the principals; for though I had a good number of them, yet it was not possible for me to get the most part: in some very few places also, to the end that this book might be of more universal use, it may be that a Scottish word, which would have darkened the sense, or rendered the sentence wholly unintelligible to strangers, is either changed into some equivalent one, or a synonimous term inserted by it; but in most places these words are retained, without any alteration; because either alteration, or addition, would have made them less aking with, and acceptable to them, for whom they were at first written, and to those for whom they are now principally intended; because the life and emphasis of the phrase, is often found to lie in that very word. But having kept thee under too long an arrest in the entry, I leave thee now to peruse these profitable epistles, which are an account of the many sweet hours and comfortable soliloquies, which that eminent saint and sufferer had with God in the furnace of his affliction: wherein there is much to be seen, beyond the ordinary attainment of a Christian, even who hath made some remarkable progress and is no small proficient in the ways of God. I nothing doubt, but when thou perceivest, while thou readest, how much pure zeal to God, doth burn in these lines, thou wilt lament the loss of such a blessed instrument, now, when the church of God is brought so very low, and there are few of all the sons whom she hath nourished and brought up, to take her by the hand: I grant it is both a rational and religious sorrow; for when we remember the many eminent lights (the removal of whom hath brought a sad and dark night upon the church) which did lately shine amongst us, and must say, They are gone who were faithful guides, it would almost seem pardonable, to abandon ourselves to sorrow, and refuse to be comforted: Quis talia fando temperet a lachrymis? Yet give me leave to suggest these things:

(1.) Let not the tear so blind thine eye, as not to observe the goodness of God, who gave us such: it was a saying of an eminent and exercised Christian (worthy to be remembered in this present case, and to be put upon record for posterity) perceiving many sorrowful, upon the removal of one of the most burning and shining lights, that Britain had to boast of (that great interpreter Mr.Durham, I mean) Turn your tears and sighs for this loss (said that worthy person) though it seem to you almost irreparable (an age hardly producing such another) into songs of praise; and do not so indulge your sorrow, because the Master hath called home an ambassador, who did so faithfully and successfully negotiate for him; as ye forget in the mean time to praise the Lord of the harvest, who thrust forth such a labourer into his vineyard: let not the greatness of your grief make you forget the riches of his goodness to the church of Christ in Scotland, in that there was a Mr. Durham to die out of it: so I say, when in reading of these, thou rememberest that the worthy author is gone to his rest; yet be not guilty of so much ingratitude, through the excess of thy grief, as to forget God's care of, and kindness to the church of Scotland, who amongst others gave her a Mr. Rutherfoord: one who was not only famous at home and abroad for his great learning; but such a minister of the gospel, as I suppose there is not a godly minister in the nation, who knew his painfulness, his tenderness, his zeal, his shining and gospel-adorning conversation, that will think he wrongs himself, in giving the preference to him, whose watching and weeping and unwearied pains, to propagate the truth, and profit the souls of men, made him without a match or equal, and left deep convictions of shortcoming, even upon them, who may with a rational confidence, expect the approbation of, Well done, good and faithful servant, at the day of their appearance, and die in the faith of this; that when the great Shepherd shall appear, they shall receive a crown of glory, that fadeth not away.

(2.) If no other consideration can dry up thy tears, or divert thy sorrow, while thou doest remember thy own and the church's loss; yet remember that this is sufficient to make thee mourn in hope, that the residue of the Spirit is with him. We cannot, I grant, weep back again (though it is like some would be content to weep themselves blind, if that were lawful and would do it) our famous and faithful Knoxes, Davidsons, Welches, Bruces, Hendersons, Rutherfoords, Gilespies, Guthries, with a great many besides, or their brethren and companions, who did build and fight with them, and were the restorers of the breaches amongst us, whereby they obtained a good report; and are at this day of blessed memory indeed; but is there no hope to see them alive in other men's persons? I grant there is but little appearance of that for the prefent; for, alas! may we say, where is there a man of that Spirit to be found? Yet let us not add this to all the rest of our provocations in this wilderness-lot, to limit the Holy One of Israel; since these had nothing but what they did receive; he can furnish the church with men of the same parts and zeal; with men that will shine in light, so that their enemies must lay their hand upon their mouth when they have spoken; and burn in love to God and his interests: and truly it concerns the people of God, to be much in importuning him, that he would again give us such standard-bearers, and that he would remember us now, in our low estate, by raising up such, who may be as the chariots and horsemen of Israel, when the spirit of most is under such a faint, and the men of might do not find their hands: if we were up and doing in this, which is one great part of our work in such a sad time, and gave him no rest, who knows but he would yet breathe upon many, who are now as dry bones, without life or motion, and make them stand up for him, and plead his cause against them, who have lifted up their head against heaven and their heel against his people? They who by falling asleep, till their hair was cut, that they were not in case to shake themselves as at other times, when their enemies were upon them, might yet spoil their adversaries sport, and bring down their Babel about their ears, if the spirit of the Lord came upon them as at other times: or if this were not to be expected, he could raise up a generation, who would serve him with more zeal and faithfulness, than we have done; and that in such a number, as should make his church say, Who hath begotten me all these? And where have they been? It may be that he who waits to be gracious, is waiting to be entreated to do this good thing for us: surely if we were a people of prayer, and particularly for mercy to this church and nation, we might be surprized now, when we have scarce a token for good, and when our luke-warm temper has banished the faith of such a mercy almost out of the earth, with such a return as that, I will clothe thy priests with salvation, and thy saints shall yet shout aloud for joy: I will pour down such a plentiful measure of the Spirit upon them, that by their zeal and faithfulness, the years which this canker-worm and cater-pillar of luke-warmness hath eaten up, shall be restored unto you seven fold; which would carry alongst with it, the accomplishment of that other great and gospel-promise, His enemies will I clothe with shame, but upon himself shall his crown flourish. Faxit Deus, festinet, should be the constant echo of our hearts.

Reader, there is one thing more I have to acquaint thee with, and so I have done, and that is to tell thee, that I have made bold for this once, to send these Epistles abroad into the world, without the Prelate's Imprimatur: if he please to take this for an Apology, that the author sought not his permission to write them, which emboldened me to transmit them to thy hands, without his approbation, he may; for I am not in an humour to give them any other account of this action. I know it is very probable, that the fate of these may be the fire; for our late furious prelates (that Draco volans which being got upon the wing, spouts down fire upon the church, whereby the tabernacles of God are burnt up through the land: for the appearance of this fiery meteor, did always portend somewhat fatal to the church, to follow upon it) are a little more hot than their predecessors; it is true, these went so high in their persecution, and drave so hard, that it was thought scarce possible to out-do them in persecuting; for they run themselves out of breath, and never drew bridle till they fell in the ditch, and we thought they had died there without succession; but alas! the church finds this day, that in respect of their succesors, they were mere novices, and had scarce served their apprenticeship in the Black Art: and this puts me to think, whether the people of God should not rather submit to be chastised even with the scourge of scorpions, than to wish that he would throw the rod in the fire, lest if they were gone, and we not fit for a delivery (as indeed we are not) it should fall out with us, according to the story of the old wife of Syracuse, who was afraid of Dionysius' death, lest the devil should succeed him: but if any should say to me, What and he be already come. For if the Holy Ghost call these men such, who did but cast in prison, and did but cast some in prison, may he not be said to be already come down now, having great wrath; when deposition, imprisonment, banishment, yea any thing less then declared worthy to die, is thought a favour? if any should urge me with this, I say, I confess he would pose me into an absolute silence; or force an acknowledgment from me: if the prelates themselves, who are of age, be in case to make a reply, let them answer it: for the truth is, they are so hot upen their work, that if it be a heresy to think so of them, they who plead the necessity of their office, for preventing of schism and heresy, to think so of them, are like to turn the better part of the world heretics. But to my purpose, I say, there is some reason to fear, that this be thought very fit sewel, to make a fire in Caiaphas's hall: however, though it should be so, yet this is not the first time, that some of the worthy author's works, have got such entertainment: and truly there is so much zeal to the interests of Christ, so much love to God, and the salvation of men, burning in these lines; that, that spirit, whose element is fire, will endeavour to blow the bellows, and seek this as a sacrifice at their hands, whose once-professed sincerity, and personal zeal for God and his interests, is now broken out, in such high acts of rebellion against him, and hatred against his servants; whereby the proverb is become plain Scottish, or English, or both if ye will, omnispostata sectae suae osor: but if the prelates would take a poor presbyter's advice, they would even let it alone, lest the smoke of that fire, wherein they burn this, kindle a flame of just indignation against them, in the hearts of all the lovers of God, as men who have a perfect hatred against piety: but if they care not to be so looked upon, I have no more to say, be it so: it is like, nothing that I can say, will hinder them, from putting this piece in his hands, to whom, as I hear, they have committed the revising of learned and worthy Mr. Wood's testimony, c. and who it seems, is made choice of by them, as secretary in chief, for reviling all such pieces, viz. Joannes Dunmuraeues, sum fratribus, collegis suis: and therefore I must leave them to their own liberty, which I only do, because I cannot help it: and I am afraid besides, lest I should work too hard, in carrying water to cool them, I over-heat myself, and leave them at last nothing cooler than I found them: but as for thee, Christian reader, it will be a sufficient imprimatur, to tell thee, that these are Mr. Rutherfoord's Letters: wherein he gives thee an account, of many a good day, and joyful hour, he had in his Master's company; while his fellow-servants did beat and thrust him out of the vineyard: and he invites thee to take a share of his feast; and truly, I wish that both of us would go try and taste, since neither of us are like to have very good entertainment any where else.

I have but one word more to say; for I know it is long since thou expectedst I should have made an end, and it is only to crave thy pardon that I have not done it sooner: when I wrote the first lines, I thought to have made the end and the beginning so contiguous, that I should neither have put thee to this trouble, nor myself to the necessity of an apology: and in order to that, I did really forbear what (as I told thee) at first I intended, and am carried this length besides my design; but if the length of what is here offend thee, thou art in case without doing me any wrong, to give thyself the same satisfaction, as if I had said nothing, by passing it, as so much waste paper, and turning over to the epistles themselves: if thy soul be profited by these (as I hope it shall) I have my design; and all I seek of thee besides, is, that thou wouldest with his soul's welfare, who was at this little pains, in order to thine, and who desires to be reckoned by thee, amongst the meanest and most unworthy of The favourers of the dust of Zion, And thy well-wisher.

CHRISTIAN

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