Samuel Rutherford | Page 7

God.'--Rutherford.
'The world knows nothing of its greatest men,' says Sir Henry Taylor in
his _Philip Van Artevelde_; and it knows much less of its greatest
women. I have not found Marion M'Naught's name once mentioned
outside of Samuel Rutherford's Letters. But she holds a great
place--indeed, the foremost place--in that noble book, to be written in
which is almost as good as to be written in heaven.
Rutherford's first letter to Marion M'Naught was written from the
manse of Anwoth on the 6th of June 1627, and out of a close and
lifelong correspondence we are happy in having had preserved to us
some forty-five of Rutherford's letters to his first correspondent. But,
most unfortunately, we have none of her letters back again to Anwoth
or Aberdeen or London or St. Andrews. It is much to be wished we had,
for Marion M'Naught was a woman greatly gifted in mind, as well as of
quite exceptional experience even for that day of exceptional
experiences in the divine life. But we can almost construct her letters to
Rutherford for ourselves, so pointedly and so elaborately and so
affectionately does Rutherford reply to them.
Marion M'Naught is already a married woman, and the mother of three
well- grown children, when we make her acquaintance in Rutherford's
Letters. She had sprung of an ancient and honourable house in the
south of Scotland, and she was now the wife of a well-known man in
that day, William Fullarton, the Provost of Kirkcudbright. It is

interesting to know that Marion M'Naught was closely connected with
Lady Kenmure, another of Rutherford's chief correspondents. Lord
Kenmure was her mother's brother. Kenmure had lived a profligate and
popularity-hunting life till he was laid down on his death-bed, when he
underwent one of the most remarkable conversions anywhere to be read
of--a conversion that, as it would appear, his niece Marion M'Naught
had no little to do with. As long as Kenmure was young and well, as
long as he was haunting the purlieus of the Court, and selling his
church and his soul for a smile from the King, the Provost of
Kirkcudbright and his saintly wife were despised and forgotten; but
when he was suddenly brought face to face with death and judgment,
when his ribbons and his titles were now like the coals of hell in his
conscience, nothing would satisfy him but that his niece must leave her
husband and her children and take up her abode in Kenmure Castle.
The Last and Heavenly Speeches of Lord Kenmure was a classic
memoir of those days, and in that little book we read of his niece's
constant attendance at his bedside, as good a nurse for his soul as she
was for his body.
Samuel Rutherford's favourite correspondent was, to begin with, a
woman of quite remarkable powers of mind. We gather that impression
powerfully as we read deeper and deeper into the remarkable series of
letters that Rutherford addressed to her. To no one does he go into
deeper matters both of Church and State, both of doctrinal and personal
religion than to her, and the impression of mental power as well as of
personal worth she made on Rutherford, she must have made on many
of the ablest and best men of that day. Robert Blair, for instance, tells
us that when he was on his way home from London to Ireland he
visited Scotland chiefly that he might see Rutherford at Anwoth and
Marion M'Naught at Kirkcudbright, and when he came to
Kirkcudbright he found Rutherford also there. And when Rutherford
was in exile in Aberdeen, and in deep anxiety about his people at
Anwoth, he wrote beseeching Marion M'Naught to go to Anwoth and
give his people her counsel about their congregational and personal
affairs. But, above all, it is from the depth and the power of
Rutherford's letters to herself on the inward life that we best gather the
depth and the power of this remarkable woman's mind.

There is no other subject of thought that gives such scope for the
greatest gifts of the human mind as does the life of God in the soul.
There is no book in all the world that demands such a combination of
mental gifts and spiritual graces to understand it aright as the Bible.
The history and the biography of the Bible, the experimental parts of
the Bible, the doctrines of grace deduced by the apostles out of the
history and the experience recorded in the Bible, and then the personal,
the most inward and most spiritual bearing of all that,--what occupation
can be presented to the mind of man or woman to compare with that?
True religion, really true religion, gives unequalled and ever-increasing
scope for the best gifts of mind and for