with the difficulty.  Or, if he had not time to go to the bottom of all Beattie’s deep letter, as he says he has not, he might have referred his correspondent—­for his correspondent was a well-read student—­to a great sermon by the greatest of English Churchmen—­a sermon that a reader like Rutherford must surely have had by heart, entitled, ’A Learned and Comfortable Sermon of the Certainty and Perpetuity of Faith in the Elect.’  But, unfortunately for England and Scotland both, England was thrusting that sermon and all the other writings of its author on the Church of Christ in Scotland at the point of the bayonet, and that is the very worst instrument that can be employed in the interests of truth and of ecclesiastical comprehension and conformity.  And among the many things we have to be thankful for in our more emancipated and more catholic day, it is not the least that Rutherford and Hooker lie in peace and in complemental fulness beside one another on the tables of all our students of divinity.

Coming still closer home to himself, our divinity student puts this acute difficulty to his spiritual casuist:  Whether a man of God, and especially a minister of Christ, can be right who does not love God for Himself, for His nature and for His character solely and purely, and apart altogether from all His benefactions both in nature and in grace.  James Beattie had been brought up with such a love for the Kirk of Scotland, and for her ministers and her people; he had of late grown into such a love for his books also, and for the work of the ministry, that in examining himself in prospect of his approaching licence he had felt afraid that he loved the thought of a study, and a pulpit, and a manse, and its inhabitants, and, indeed, the whole prospective life of a minister, with more keenness of affection than he loved the souls of men, or even his Master Himself.  And he put that most distressing difficulty also before Rutherford.  Now there was an expression on that matter that was common in the pulpits of Rutherford’s school in that day that Rutherford would be sure to quote in his second letter to Beattie, if not in his first.  It was a Latin proverb, but all the common people of that day quite well understood it, not to speak of a student like Beattie. Aliquid in Christo formosius Salvatore, wrote Rutherford to distressed Beattie; that is to say, There is that in Christ which is far more fair and sweet than merely His being a Saviour.  Never be content, that is, till you can rise up above manses and pulpits and books and sermons, and even above your own salvation, to see the pure and infinite loveliness of Christ Himself.  Dost thou, O my soul, love Jesus Christ for Himself alone, and not only as thy Redeemer? though to love Him as such He doth allow thee, yet there is that in Christ that is far more amiable than merely in His being thy Saviour.  And yet the two kinds of love may quite well stand together, writes Rutherford, just as a child loves his mother because she is his mother, and yet his love leaps the more out when she gives him an apple.  At the same time, to love Christ for Himself alone is the last end of a true believer’s love.