Samuel Rutherford (Bitesize Biographies) by Richard M. Hannula

Samuel Rutherford (Bitesize Biographies) Reviews

• 
  Jimmy Reagan

  A great Christian worth knowing, Samuel Rutherford, lived a life of devotion to Christ. Many Christians, sadly, know little of him. Personally, I knew of his famous letters and have even read some of them devotionally, but I knew little of the man. So this volume by Richard M. Hannula and published by EP did me a service by filling in my lack.
  
  He had the heart of a pastor and the skill of a scholar. His gentle fellowship with Christ, frankly, challenged me. His grace under fire refined that devotion rather than curtailing it. He was tried and exiled from his beloved congregation. From that lonely place he wrote his letters.
  
  The Crown in England was always a thorn for Rutherford and his fellow Presbyterians in Scotland. If that weren’t enough, his first wife and eight of his nine children died. He had some serious illnesses himself. He seemed only to draw closely to Christ in all these tragedies.
  
  He found Independents and Baptists to be a major problem as he helped formulate the church policies of England in later life. This only serves to show that you can strongly disagree with someone on a few points and yet be moved by their love for your Savior.
  
  Thanks Mr. Hannula for this quick, informative, and pleasant read. For what it strives to be, it could hardly be better. This is my first of the “Bitesize Biographies” series, but they are helpful. We could likely pass these on to our children to read after we have finished them.
  
  I received this book free from the publisher. I was not required to write a positive review. The opinions I have expressed are my own. I am disclosing this in accordance with the Federal Trade Commission’s 16 CFR, Part 255.
• 
  Jeanie

  Rating 3.5
  
  Bitesize Biographies are a snip it of church history. Getting a glimpse of great teachers from the past and their walk with Christ is beneficial to any believer young and old. This is a great series for students and could be used as a devotional. Samuel Rutherford was called the lover of Christ. His writing and teaching reflected Christ along with his stand on the truth of Christ. Having been called at an early age, his love for Christ was apparent in word and deed.
  
  Rutherford has been described in his teaching and writing of not only showing the majesty of God but also the loveliness of Christ. He pierced many to the heart that many came from all over to hear of his teaching. Not only was he a good communicator of the gospel, he also was a good shepherd of his flock. Taking the time to know each member of his congregation in their strengths and weaknesses, Rutherford loved well.
  
  During Rutherford time, the conflict between England and Scotland was prevalent along with the crown and the church. Rutherford struggled to be in the will of God and suffered because of Christ in this struggle. It is good for Christians now to go back and learn from those that went before us. To see what can ensnare us and how the word of God can free us. That was Rutherford’s cry.
  
  I enjoyed going back and being encouraged by a man of great faith and great love for his Saviour.
  
  A complimentary review copy was provided to me by Cross Focused Reviews (A Service of Cross Focused Media, LLC). I was not required to write a positive review. The opinions I have expressed are my own
  
• 
  David Hodges

  Richard Hannula’s Bitesize Biography,
  Samuel Rutherford: Lover of Christ, is an excellent brief introduction to Rutherford’s life, thought, and place in history. Suitable either as an easy point of entry into fuller study of Rutherford or as a quick standalone overview for the merely curious, the brief, easy-reading Samuel Rutherford provides more edification and instruction than its brevity and simplicity might lead one to expect.
  
  Its structure is straightforwardly chronological, beginning with a brief Introduction (9-11) and Timeline (covering from the approximate year of Rutherford’s birth, 1600, through his death in 1661 and first publication of his letters in 1664), then proceeding through nine chapter spanning his life (17-132) and noting some key parts of his legacy (133-38). It closes with a listing of items “For further reading” (139-40), a listing that does not include Rutherford’s theological writings, which “are dense and daunting for all but the most intrepid of modern reader” (139), as one might expect given that “Condensing thoughts and brevity were not among Rutherford strengths as a writer” (102).
  
  In addition to being a time when works of considerable “length and complexity,” such as Rutherford’s
  Lex, Rex, could find a wide readership (102), Rutherford’s era was one where someone who “was short, slight and preached in a high pitched voice...[that] some described...as ‘shrill’” could nevertheless become “known for his preaching” because (as Hannula explains it) he “vividly set Christ before his congregation, helping them to see Jesus Christ preaching, healing, bearing the cross, reigning in heaven and interceding for them” (32). This was definitely a time when substance trumped style, and reading Samuel Rutherford while aware of today’s culture might easily, were it not for the hardships and conflicts of the time, make one nostalgic for Rutherford’s day.
  
  Many Christians today are comfortable simultaneously asserting that (1) salvation is a free gift of God’s grace, and that (2) individuals must, by an act of will, receive or accept that gift in order to be saved. In contrast, Hannula’s wording when describing how a busy Rutherford at one point “managed to write a scholarly book against the teachings of the Dutch theologian Jacobus Arminius” makes it clear that if salvation were in some way “dependent of man’s free will” then it would not be “wholly a gift of God’s free grace” (53). By implication, both Arminius’s teachings and today’s popular notion that “you must choose to receive the gift to be saved” contradict belief in salvation by grace alone. This implication will likely incline non-Reformed readers to judge Hannula’s wording biased, though to me both that wording and its implication appear sound.
  
  Rutherford was clearly a believer in God’s sovereignty in salvation: “He taught that repentance unto life was completely a supernatural gift from God....Rutherford preached, ‘....No man can love Christ till He love him first, because our love of Christ is nothing else but an effect of His love to us....’” (36). In fact, “the irresistible grace of God in the salvation of sinners” was, in Hannula’s judgment, Rutherford’s “favourite theme” (117). He was also “well pleased with” the
  Westminster Standards (Westminster Confession of Faith, Shorter Catechism, and Larger Catechism), believing “that all three documents presented an accurate summary of the central truths of the Bible (102-3). Doubtless, then, Rutherford also believed in particular atonement (Christ atones only for those whom God has ordained will be saved, the elect). Even so, Rutherford’s own words make clear that atonement that is particular (atonement “limited” in application to the elect) is in no way of limited value: “‘Millions of hells of sinners cannot come near to exhaust infinite grace,’ Rutherford taught” (35). Since some segments of contemporary Christianity insist on misrepresenting what Reformed people believe on this count, that Hannula’s text makes this clear is another reason it is worth reading (or giving as a gift).
  
  While chapter-by-chapter summary of a brief chronological text would hardly be worthwhile, review of select topics on which a reading of Samuel Rutherford can provide edification and instruction might prove useful to potential readers.
  
  One such topic is
  how Christians should handle trials or hardships. Rutherford’s own life was full of trials, “punctuated with tragedy, suffering and loss”: he was persecuted by authorities for his faith (called twice to trial, forced thrice from his pastoral duties), struck by debilitating and finally a fatal illness (the latter sparing him execution), having only one of eight children survive childhood, and having his first wife die early in her twenties (10-11, 46). His consistently sound and biblical teaching on the subject prepared both him and those he shepherded to handle trials rightly and for greatest benefit.
  
  He preached that “the ill roads, the deep waters, the sharp showers and the bitter violent winds that are in our face, are of God’s disposing. We will not get a better road than our Lord allows us. He has called us to suffering, and not a stone is in our way by chance” (40, quoting Rutherford). (Similarly, Rutherford was sure that “all our [Christians’] troubles come through Christ’s fingers” [64].) Confident that all trials believers face “are orchestrated by God for their good” (66), that “God use[s] difficulties for the good of his children to teach valuable lessons,” Rutherford “strove to find God’s gifts hidden in his trials” (47) and helped those he counseled do the same.
  
  James’s teaching that the believer facing trials should “count it all joy” (James 1:2) Rutherford internalized in a way Christians generally would do well to imitate. “‘O what owe I to the file, to the hammer, to the furnace of my Lord Jesus!’ Rutherford proclaimed. ‘Grace tried is better than grace, an it is more than grace. It is glory in its infancy. Who knows the truth of grace without a trial? And how soon would faith freeze without a cross!’” (67) This forging through trial was no doubt seen by Rutherford as central and indispensable to sanctification, which he deemed a greater demonstration of Christ’s love for his people than even their justification (38). This is just the attitude we today should strive to obtain; perhaps reading this text will assist us somewhat in doing so.
  
  Also instructive is Rutherford’s handling of emotions.
  
  My own experience and temperament has made me suspicious of, even biased against, more obviously emotional Christians. I also get uncomfortable when sermons get too emotional. (Guess I’ll have to pass on the tent revival meeting). The tendency in our day to
  substitute feeling for thought, demonstrated in everything from how politicians get elected and legislation gets passed to what content dominates popular entertainment, makes believers in primacy of the intellect leery of highly emotional types. In our day, I’m not sure anything is more rare than persons who have brought their emotions into agreement with (Scripture-informed) intellect, who manifest consistently rational and rigorously critical (Bible-directed) thinking while retaining intense (but rightly directed, Scripture-compliant) emotions.
  
  If Rutherford is any indication, persons who largely (though, of course, never perfectly) approached this state were not nearly so rare in Rutherford’s day. Though he could be “highly emotional” in his preaching (33, 35) and prayer life (82), and though he “knew that every Christian’s relationship with the Lord should have a strong emotional element, he warned believers not to put too much stock in the ups and downs of their feelings. ‘Believe Christ’s love more than your own feelings,’ he advised a parishioner. Your Rock does not ebb and flow, though your sea does.’ To another he wrote: ‘Your heart is not the compass that Christ sails by’” (64, paragraph break removed).
  
  A final topic, or interrelated pair of topics, that proves instructive concerns the Christian’s handling of government, civil and ecclesiastical. Here the instructive value owes to the book’s ability to prompt useful reflection, not to promotion of a viewpoint Christians today should necessarily wish to adopt.
  
  Neither Rutherford nor those who shared his views were persons inclined to encourage rebellion or disorder or to defy laws that their faith commitments permitted them to obey. While unjustly exiled from the Anwoth parish where he was pastor, for instance, Rutherford called only for “honest and lawful means” to be used in returning him to his pastorate, asking “friends to undertake a letter-writing campaign to convince Presbyterian nobles throughout Scotland to petition the High Commission for his release [from exile in Aberdeen] and return to Anwoth” (60). This orderly response to unjust exile is a far cry from the prevailing attitude of our day, where a minister justly banned from the pulpit as discipline for immoral behavior might well resume that pulpit in disorderly defiance of his denomination.
  
  Similarly, though the imposition of episcopal ritual practices upon the Church of Scotland (in 1635) had been effected through a “book of canons...formed and adopted” in a manner that “violated the constitutional principles of the Church of Scotland” (by King Charles I’s royal authority through obliging bishops like Archbishop Laud and “English prelates”) which saw the General Assembly, not bishops or kings, as “the highest church authority” (70), even those (Rutherford among them) who rejected calls to compromise did not suggest (so far as Hannula indicates) that the illegitimate manner in which the canons were imposed was itself sufficient reason to defy them (69-71). Rather, their focus was upon the need to defy the canons because they required practices contrary to (not authorized by) Scripture. From his exile in Aberdeen, Rutherford warned his congregation in Anwoth to reject “any unbiblical practices,” informing them, “You owe no allegiance to the bastard canons; they are unlawful, blasphemies and superstitions. The ceremonies that lie in Anti-Christ’s foul womb, the wares of the great mother of fornications, the Kirk [Church] of Rome, are to be refused” (71, quoting Rutherford). While many Protestants today, even conservative Reformed ones, would not join Rutherford in identifying the Roman Catholic Church as “Anti-Christ” or “mother of [spiritual] fornications,” preferring simply to identify its doctrines and practices as unscriptural and so in error and to be rejected, we can certainly agree with Rutherford that a government that imposes unscriptural doctrines or practices upon believers must be defied.
  
  In modern America, where free exercise of religion is taken for granted, we may find it difficult to fathom why King Charles should in this situation have “declared that anyone who refused to submit to his mandate regarding worship would be branded rebels” (73). (After all, we wonder, did not religious permissiveness, provided social order was maintained, contribute greatly to Rome’s longevity?) Yet, “At that time, the leaders of both church and state on all sides of the controversy thought that the unity, peace and blessing of the nation depended on religious uniformity,” so that one action of the General Assembly that met in December 1638 was to ask “the Scottish Privy council to pass a law requiring every adult in the country to sign the National Covenant” (77), which “Covenant [dating to a day in February 1638, when it was signed by hundreds of ministers and laypeople] included the primary beliefs of the Church of Scotland and the errors that they stood against” while promising “to honor and defend the king, but resist anything imposed on the church” (73). (Signers of this National Covenants were called “Covenanters.”) Thus, the Scottish Presbyterians, in their response to the king’s effort to impose his and the bishops’ version of Christianity on all through government force proposed to themselves use government power to impose a contrary version within Scotland.
  
  The preference for uniformity (and openness to coercion) extended to questions of church polity. Present in an advisory (non-voting but actively participating [90]) capacity at the later (1643-47) meeting of the Westminster Assembly, called for by the English Parliament to “reform the Church of England” (89), “Rutherford and his Scottish partners championed Presbyterianism....insist[ing] that unity in church government on a Presbyterian system was needed throughout Britain” (92). “Presbyterian” here means, not just rule by elders in the local church (which can often be found in otherwise independent or autonomous churches), but church government with “a hierarchy of church courts which included ministers and [other] elders” above the
  elder-led local churches (93). Rutherford, like other advocates of Presbyterianism, considered this order “biblical and the most likely to preserve peace and purity” in the churches (93). “To Rutherford and the other Scottish delegates,” Hannula relates, “Independency posed the greatest risk to Christ’s Church. They feared that if each congregation was independent and unaccountable to a larger body, then anarchy would reign” (93). Fear of a certain sort of disorder, of course, was the reason Stuart kings like Charles “abhorred Presbyterianism”—thinking it “contrary to monarchy” (92), in part “because of its association with the Republicanism of Geneva” (92)—and preferred a monarchy-like episcopal (rule by bishops) order in the church (“no bishop, no king,” as some said at the time).
  
  In response to both Presbyterians and Episcopalians, today’s Independents might wonder: Can God, through Scripture and his Spirit, be trusted to guide independent churches to remain obedient to the truth? If not, is there any evidence that higher church courts, hierarchies of bishops, or even Popes have tended more often to oppose and prevent doctrinal and moral drift than to encourage and accelerate them? The ongoing exodus of Bible-believing Presbyterians from an increasingly apostate Presbyterian Church (U.S.A.) does not favor a “yes” answer to this question.
  
  Rutherford stayed true to his conviction that Independency was dangerous and that uniformity must be achieved, even if that required coercion. In fact, he wrote an entire book in opposition to Independency. “In his book, A Free Disputation against Pretended Liberty of Conscience,” Hannula writes, Rutherford “argued against the Independents’ call for liberty of conscience, claiming it would lead to the disintegration of civil society. Rutherford urged Parliament to impose the true Christian faith in a unified national church, using coercion if necessary” (99). “This,” Hannula adds, “was the widely-held principle at the time in Britain and the Continent” (Ibid.), though the Independency-minded Baptist (and contemporary American) in me can’t help but wonder how someone who had his own exercise of religion so interfered with by government force as Rutherford had could persist in believing government, even such constitutionally-constrained government as Rutherford advocated in Lex, Rex (99-102), could safely be granted any authority in this area. But, then, persecution of Rutherford and other Covenanters was at the hands of royal authority, not representative government. Still, representative government is rarely more good and trustworthy than those whom it represents, and trusting that those represented by Parliament should remain reliable supporters of the true faith in perpetuity might show a lack of foresight.
  
  This, of course, is a pragmatic rather than principled objection to religious establishment. Even if one believes government might legitimately (in principle) coerce external conformity to some religious viewpoint or set of practices, does one really want to risk (in practice) granting government (at whatever level) power to engage in such coercion, given that the perspective it favors today may be quite other than the one it favors tomorrow? Though reflection might lead one to reject rather than embrace Rutherford’s approach, reading about that approach does prove instructive by bringing to consciousness an issue that many Christians in the “secular West” may never have thought merited reflection in the first place. Its ability to prompt reflection on this topic is another reason, then, to read and share Hannula’s Samuel Rutherford.
  
  This is review is also posted on
  the Pious Eye site (reviewer’s blog) and, less nicely formatted, on
  Amazon.
  
• 
  Beverly

  Richard Hannula's book on Samuel Rutherford is part of EP Books' series called Bitesize Biographies. What I appreciate about this series is how the authors try to give the reader a true taste of the featured man or woman's personality. In a short amount of space, we get to know the hero/ine of faith without the excessive gilding or glossing over often found in historical accounts. Hannula has accomplished this kind of snapshot for Samuel Rutherford.
  
  The 138-page biography has an introduction which conveys a short background history of Rutherford's involvement in the civil war era and how he became so well known. Chapter one tells us about his childhood and school years up to the time he earned his Master's Degree in Humanities. At the same time, more of the history of Scotland's struggle beginning with King James VI (in Scotland; in England he was King James I) is explained. One important fact to note is that Scotland's Reformation period developed earlier and independently from England's churches. Scotland was able to establish early on that no king or queen would rule in the church since Jesus Christ is King of His own body of believers. In England, changes in the church's time of reformation was forced to filter through the monarchy and its bishops.
  
  In the second chapter, the author reveals Rutherford's heart of service in his country parish in Anwoth. He loved his people and they loved him in return. While living in this hill country, he still kept track of the Kirk's march toward reform and political happenings by corresponding with his friends and colleagues. He found time to write a couple of books--his contribution in the conflicts. By Chapter Three he had been banished to the city of Aberdeen, 200 miles to the north, because of some of these writings. He never held back from speaking his mind clearly. While he was not placed in confinement in the city, he was not allowed to leave or preach without permission from its appointed bishop. We learn Rutherford's character when under disapproval and unable to teach and preach, he began to rain down blessings on his friends, fellow preachers and teachers, and educational colleagues through copious amounts of letters of encouragement.
  
  The rest of the nine chapters nearly read like an adventure novel. The Scottish people suffered while Charles I and Charles II foisted on them their will for church practices. The Scots pushed back to block their efforts, back and forth. During one of these attempts to thwart the King, Rutherford managed to sneak out of Aberdeen and return to his pastorate in Anwoth. He wasn't there for long before the Reformed leaders assigned him to teach at St. Andrew's University, where he'd have the opportunity to teach the next generation of pastors. He continued to write letters and books along with his teaching responsibilities. Altogether, he wrote two dozen books, but he was known for his letters. At the end of his life, a friend gathered up as many as he could find--over 400 of them--written over a period of about 35 years of ministry during some of Scotland's most tumultuous years.
  
  After reading this book, I found it quite obvious why the US constitution, the Bill of Rights and other documents were written the way they were. I have an even greater appreciation of the system of checks and balances in this country--the executive, legislative and the judicial branches of government. Just by knowing about the conflict occurring in the short span of years this book refers to, Rutherford's life becomes a dramatic object lesson testifying to the wisdom of our forefathers. My prayer is that many young people will read this book and grow to appreciate the events leading up to the United States' fight for independence from England's Charles III.
  
  My second impression from reading this book is amazement at how many heroes of the faith God raised up during the sixty-year time frame of Rutherford's life. It seems to me the greater the persecution against the Reformers, the greater number of leaders stepped forward to point people back to God's Word. Have you ever wondered how you would handle persecution whether physically, professionally or socially? Reading between the lines in this book, we may guess-- judging by whatever motivates us. The story of John Gordon's defection and later confession to Samuel Rutherford on his death bed was a powerful example how many of us could falter from a stand we previously believed we were firmly grounded upon, especially when presented with the one incentive that could turn us.
  
  The third thing I appreciate about this book is how well the author wove the political strife with Samuel Rutherford's personal story through the use of quotes from his many books, letters, diaries, documents and sermons. These excerpts reveal to the reader a clear picture of his feelings, impressions, attitudes, personality, devotion to Christ, and misgivings. He faltered and suffered from doubts. He never claimed to be perfect. He experienced mood shifts from elation to discouragement to depression. He didn't deny his faults, he learned from them. He used his honest feelings to develop greater empathy for others. This humble attitude endeared him to many people, rich or poor, educated or illiterate, well known or obscure.
  
  A complimentary review copy was provided to me by Cross Focused Reviews (A Service of Cross Focused Media, LLC) and EP Books. I was not required to write a positive review. The opinions I have expressed are my own. I am disclosing this in accordance with the Federal Trade Commission’s 16 CFR, Part 255: “Guides Concerning the Use of Endorsements and Testimonials in Advertising.”
• 
  Cody Justice

  Wonderful.
• 
  Bob Hayton

  Samuel Rutherford is perhaps the best known Scottish Puritan. But his life and history seem not to be as widely remembered as other Puritan ministers. Rutherford’s legacy lays chiefly in collections of his profound and moving personal letters.
  
  Richard Hannula brings renewed attention to Samuel Rutherford in his contribution to the “Bitesize Biographies” series from Evangelical Press (2014).
  
  Rutherford had humble beginnings and even a possibly scandalous start to his ministry. He ended up resigning his post at the University of Edinburgh after some possible impropriety with his fiance. This may have been just an ill rumor, and Hannula doesn’t take pains to sort out the facts too closely, but moves on in his simple and straightforward account of Rutherford’s life.
  
  The next chapter of Rutherford’s life finds him as a humble pastor in Anworth. And there he labored in preaching and declaring the loveliness of Christ. His life was caught up in the perils of Scotland’s church, and his Reformed stance eventually landed him in exile 200 miles to the north. And it was this exile that may have birthed his precious letters. He wrote to his flock at Anworth and encouraged them to remain true to the Reformed faith.
  
  Eventually when the Reformed party was in ascendancy, Rutherford was appointed as a professor against his will, in the University of St. Andrews, where he would serve for the remainder of his life. Rutherford’s scholarship was important and his devotion for Christ was unquestioned. He was needed to help shape the future pastors for Scotland. And so he did.
  
  Rutherford was influential as a member of the Scottish delegation to the Westminster Assembly in London, which gave to the church the most enduring English confession, the Westminster Confession of Faith. He played a part in its shape, defending a Presbyterian form of church government. He also helped work on the catechisms.
  
  This story includes the founding of the National Covenant in Scotland and the various wars against Charles I, and the eventual betrayal brought by Charles II when Scottish Covenanters unwisely accepted his promises in exchange for help. The intricacies of Scottish history still baffle me, but the phrase “for Crown and Covenant” has new meaning for me. Ultimately, the Crown was restored and went on to persecute the Reformed branch of the Church of Scotland mercilessly and again Samuel is found writing letters of encouragement to ministers who will soon lose their lives. Rutherford himself would have faced a martyr’s death but for his own sickness that eventually took his life. After his death, Rutherford’s letters were collected and published, and they continue to be widely readable and an enduring devotional classic.
  
  This little book is not a true biography and includes no end notes or footnotes at all. It does recommend works for further study. It is a sympathetic biography too. And further, it is packed with quotes from Rutherford’s much prized correspondence and so it is part biography, part devotional classic in itself.
  
  A few snippets from Rutherford’s letters may encourage my readers to pick up this book and learn more:
  
  "I find it a sweet and rich thing to exchange my sorrows with Christ’s joys, my afflictions for that sweet peace I have with Him."
  
  "Believe Christ’s love more than your own feelings."
  
  "Your heart is not the compass that Christ sails by."
  
  "O if you saw the beauty of Jesus, and smelled the fragrance of His love, you would run through fire and water to be at Him."
  
  "It is not I, but Christ; not I, but grace; not I, but God’s glory; not I, but God’s love constraining me; not I, but the Lord’s Word; not I, but Christ’s commanding power in me!"
  
  "You must in all things aim at God’s honour; you must eat, drink, sleep, buy, sell, sit, stand, speak, pray, read, and hear the Word, with a heart-purpose that God may be honoured."
  
  "Woe unto us for these sad divisions that make us lose the fair scent of the Rose of Sharon!"
  
  "When the head is filled with topics, and none of the flamings of Christ’s love in the heart, how dry are all disputes? Far too often, fervour of dispute in the head weakens love in the heart."
  
  "Glory, glory dwelleth in Emmanuel’s land." [Rutherford’s last words]
  
  (Quotations from pp. 64-65, 106, 115-116, 132)
  
  The work makes for a quick read, but many of the quotations merit contemplation and extended meditation. In fact, this book makes me want to get a copy of Rutherford’s letters to read the quotes in their fuller context. I recommend this book for those looking to learn from the spiritual journey of a man whose writings continue to bless the Church as a whole. It is an admirable introduction to Rutherford’s life and a testament ultimately to God’s grace.
  
  Disclaimer: This book was provided by the publisher. The reviewer was under no obligation to offer a positive review.
• 
  Michael Boling

  I would venture to say that most believers today have little to no idea who Samuel Rutherford is or his importance, especially within the Scottish Church in the 1600s. Part of the issue with that unfortunate lack of knowledge is the lack of focus on matters of church history within the body of Christ. Many great men and women of God from days past are relative unknowns to most believers and I find that very unfortunate. Richard Hannula, in his contribution to the excellent Bitesize Biographies series, explores the life and influence of Samuel Rutherford.
  
  Those who are turned off by lengthy and drawn out biographies will find this particular work to be a welcome sight. While Hannula certainly covers all of the relevant issues concerning Samuel Rutherford, this book never becomes bogged down with over specific data that is so often part and parcel for longer biographical tomes. Hannula instead efforts to focus on the impact of Rutherford and why this man of God had such a great influence in Scotland to include what that influence means for us some 400 years later.
  
  Rutherford lived during a time when the church/state conflict raged quite fiercely. Thus, he spent a great deal of his life engaged in that conflict. With that said, I was first highly impressed with Rutherford’s devotion to prayer and the study of the Word of God. Hannula notes that Rutherford “rose at three o’clock every morning to spend several hours in prayer, meditation, Bible study and sermon preparation. As part of his daily routine, he walked the dirt trail between the manse and the church to pray under a thick canopy of branches. His parishioners often say him deep in prayer, treading the footpath with his eyes toward heaven.” Such devotion should be something we take notice of, especially those charged with teaching future pastors as well as pastors.
  
  I was also struck by the fact that “Of particular interest to Rutherford was the spiritual welfare of children.” This passion resulted in a constant appeal by him to parents in his church to “lead their children to the Savior.” Such a passion for the future generations is something often missing in the church today as such devotion on the parts of parents, a command of God by the way, has often been replaced with an entertainment minded mentality. Rutherford’s approach is a sober reminder of what parents and the church needs to return to when it comes to instructing children in the things of God.
  
  Of additional interest throughout this excellent biography is the consistency by which Rutherford stood up for biblical truth, even in the face of mounting pressure to acquiesce to the wishes of the government and those within the church. Rutherford cared nothing for giving in to such pressure and resisted with every fiber of his being. This stance led to his exile to Aberdeen. Even in this exile, Rutherford remained resolute to teach and instruct all who would hear on the truth of God’s word.
  
  When he assumed the post at St. Andrew’s, Rutherford immediately went to work reforming an institution that sorely needed it. In fact, he declared it was his desire that “Christ may dwell in this society and that the youth may be fed with sound knowledge.” Hannula again captures the dedication of Rutherford to instructing these seminary students in the things of God, clearly honing in on the vast importance of such institutions in the training of those who will in turn be charged with teaching flocks the truth of Scripture.
  
  Samuel Rutherford is a fascinating man who was on a mission to never waver from his call to preach the gospel and to train young minds to understand Scripture. Men of God such as Rutherford provide a wonderful example for us today of what it means to remain steadfast on the rock that is God’s word. While many may not know about Samuel Rutherford, those who read Richard Hannula’s excellent treatment of his life, ministry, and influence, will gain a much greater appreciation for this great man of God. I know I will begin investigating his writings.
  
  
  I received this book for free from EP Books via Cross Focused Reviews for this review. I was not required to write a positive review. The opinions I have expressed are my own. I am disclosing this in accordance with the Federal Trade Commission’s 16 CFR, Part 255 : “Guides Concerning the Use of Endorsements and Testimonials in Advertising.”
  
• 
  Sarah

  I did not know much about Samuel Rutherford before reading this 'bite-sized' biography by Richard Hannula. I associated his name with the song "The Sands of Time are Sinking" and thought that he was the author. The content of the song made me desire to know more about Mr. Rutherford. It turns out that the song was written by Anne Ross Cousin, but it was inspired by Mr. Rutherford's writings and sayings, so my curiosity stayed.
  
  Samuel Rutherford was a Scottish pastor who lived in the 1600s who underwent persecution along with other Christians under the reigns of Charles the I and II. He was married twice(his first wife died) and had nine children altogether, only one survived him. One of the things I admired about God's working in him was his deep love for his congregation, even when banished from them he was concerned with their welfare, and kept up a correspondence with them to keep encouraging them in their lives as Christians.
  
  Though very focused upon the life that we will have with Christ "beyond the veil", Mr. Rutherford seemed to morph the worldly kingdoms/governments of this life set up by man(Christian or not)with the Eternal Kingdom that Christ will set up Himself. And the author seemed to agree to some extent as he mentions at one point that Rutherford, "unwisely linked the cause of the covenanter army with the cause of Christ". Rutherford and his colleagues seemed intent upon having all of the Scottish people governed not just physically, but spiritually as well, even to the point of coercion, "Rutherford urged Parliament to impose the true Christian faith in a unified national church…". He appears to have defended 'Christian armies', fighting for their rights when a King uses His power wrongly. Ironically, in his defense of Covenanter resistance to King Charles he compared the King to Nero, the same wicked Caesar who was probably in power when the Apostle Paul wrote, "Every person is to be in subjection to the governing authorities. For there is no authority except from God, and those which exist are established by God."(Rom 13:1 NASB) Paul did not call for the Christians to raise up an army in defense of the faith, nor did any of the Apostles when there was persecution from the government or from religious leaders. Also, another problem I had, and this is going to sound really odd, Mr. Rutherford seemed so focused upon Christ that God the Son almost seems to eclipse God the Father in his eyes. But that might just be because of the quotes that were selected for this book.
  
  All in all this was a nice look at the life of Rutherford, and, as with all biographies of Christians, it makes one amazed and comforted by the amazing grace of God in using such flawed instruments as mankind. The book is quite small, and truly is 'bite-sized' enabling you to quickly learn about Rutherford and to get a taste for whether or not you'd like to read his works, or a larger biography like the ones listed at the end of this book.
  
  I'll end with one of my favorite quotes from the book by Rutherford, "Look beyond time…they have but children's wit who are delighted with shadows and diluted with feathers flying in the air."
  
  Many thanks to the folks at Cross Focused Reviews for sending me a free review copy of this book to review(My review did not have to be favorable.)
  
• 
  Suzanne Jackson

  I first became interested in the Bitesize Biographies series when a friend, John Crotts, released his book on John Newton. When I was offered a copy of Richard M. Hannula's Samuel Rutherford: Bitesize Biography, I felt it would fill in some gaps of my knowledge of the Scottish Reformation.
  
  This book did inform me, but it also inspired me.
  
  As a young man, Rutherford's intelligence and studiousness set him apart. He was also a man of passion and energy. He first invested these qualities in others by teaching at the University of Edinburgh, but it wasn't long before he accepted a pastorate, tackling these duties with his usual vigor. I loved reading of Rutherford's tireless immersion into the lives of his people, learning how best to preach to them, talk with them, walk with them. This sincere affection was returned by his congregants. The mutual bond was so great that when Rutherford's growing reputation brought invitations to preach all over Scotland, he chose to stay home and shepherd his flock.
  
  His passion overflowed in his preaching; it was evident that he wanted his listeners to know Christ as he knew him. "Every day, we may see some new thing in Christ; His love has neither brim nor bottom."
  
  At one point in the book, Hannula tells us that, "Rutherford used extravagant language and large numbers to try to convey the magnitude of Christ and the glories of heaven: 'Therefore come near and take a view of that transparent beauty that is in Christ which would busy the love of 10,000 millions of worlds.'"
  
  "You shall see that one look of Christ's sweet and lovely eye, one kiss of His fairest face is worth 10,000 worlds of such rotten stuff as the foolish sons of men set their hearts upon."
  
  This passion and energy later pulled Rutherford into controversy, as he stood on principle against monarchs and archbishops to maintain the purity of the church. At one point, realizing he would soon be tried for non-conformity, he wrote a friend, "I hang by a thread, but it is of Christ's spinning."
  
  He faced many years of suffering and persecution, yet sought to serve as he could. And even with all of his passion, he knew the pitfalls of relying on feelings: "Believe Christ's love more than your own feelings. Your Rock does not ebb and flow, though your sea does." He further said, "Your heart is not the compass that Christ sails by."
  
  As others lauded him, he refused to bask in their admiration. His focus was the reputation of Christ and His church, not of Samuel Rutherford. I believe this humility tempered his passion so that he was able to stand firm during trials and persecution.
  
  The counsel he gave others was surely counsel he took for himself: "Grace tried is better than grace, and it is more than grace. It is glory in its infancy. Who knows the truth of grace without a trial? And how soon would faith freeze without a cross?" Even as he faced the loss of those he loved (whether by their deaths or his own exile), he was able to console others in their own suffering.
  
  And as he lived, he died. As he once encouraged a friend -- "Die with all thoughts of Christ" -- so he himself passed from this world. Not a perfect man, but a man aimed at the glory of Christ.
  
  Cross Focused Reviews provided me with a copy of this book in exchange for a review; however, the views stated here are my own.
• 
  Mazzou B

  In this concise biography about Samuel Rutherford, author Richard Hannula has done a wonderful job of summarizing the life and works of this great Scottish preacher of the 1600s. Richard Hannula has a rich background of studies to his name as well as two other literary works. He now serves as principal at the Covenant High School in Washington. Writing a biography on Samuel Rutherford is no easy task; a 'bite-size' one even less of an easy endeavour! But, as one reads this book one gains a great amount of insight for such a small volume into the life and works of this great Presbyterian preacher. The author covers, in an understandable way, the personal history of Rutherford as well as the history of Rutherford's contemporary world. To my pleasure, this book also contains a good deal of Rutherford's theology and quotes. Although I cannot agree with Samuel Rutherford's theology in its entirety, I learned so much from the majority of his quotes in the book. I share a few...
  
  ''Believe Christ's love more than your own feelings...your Rock does not ebb and flow, though your sea does.......Your heart is not the compass that Christ sails by....
  ...Woe unto us for these sad divisions that make us lose the fair scent of the Rose of Sharon!
  
  I love how Samuel Rutherford relied so much on Christ's love! He was all about the love of His Saviour...that is what kept him alive! We need to read more from authors such as he.
  
  
  ''His relationship with Christ sustained him: 'My Lord Jesus has fully recompensed my sadness with His joys, my losses with His own presence. I find it a sweet and rich thing to exchange my sorrows with Christ's joys, my afflictions for that sweet peace I have with Him.'''
  
  As the author pointed out in this small biography, Rutherford was not perfect. He struggled with bluntness for one thing, which is a common thing when one has so much knowledge and experience and those around are blindly heading the wrong way. But he was also incredibly humble and broken over his own sin.
  
  ''Contempt of the communion of saints hides us from on another an d Christ from us all....
  ...When the head is filled with topics, and none of the flamings of Christ's love in the heart, how dry are all disputes? Far too often, fervour of dispute in the head weakens love in the heart...''
  
  This biography is the perfect introduction to the life and times of Samuel Rutherford. It is neither prolix or too simple; which enables it to appeal to both history and theology buffs as well as those who know nothing about the Reformation!
  
  I received this book from the publisher in exchange for my honest review.
• 
  Kevin Sorensen

  Having read 'The Letters of Samuel Rutherford' several times, I can't help but enthusiastically recommend Richard Hannula's Bitesize Biography verison of Samuel Rutherford. Rutherford is quickly becoming one of my earthly pastoral 'heroes'. Letters should be required reading for every seminary student entering pastoral ministry. Forget church growth technique. Throw out 'seeker-sensitive' models. Abandon all things business-esque that one thinks will grow and run a church. Instead, be introduced to the grand Mr. Rutherford and pastor like he did.
  
  'Hang upon the Word but with all to look beyond the Word and with the use of the Word, call for the inward grace of the Spirit.' (Rutherford, page 32) Rutherford would implore his congregation at Anwoth to be soaked with the Word, but always with the aim to see Christ, the Living Word Himself. He loved Christ above all things and would commend this same love to his flock: 'I had but one joy out of heaven next to Christ my Lord, and that was to preach Him.' (Rutherford, page 35) How it grieved him when, during his early years at Anwoth, he saw little fruit: 'I see exceedingly small fruit of my ministry. I would be glad of one soul to be my crown of joy on the day of Christ.' (Rutherford, page 39) [My copy is littered with Post-It Notes® marking quote after quote.] Christ was everything to Rutherford, never more so than just prior to his home-going: 'But Christ is to me wisdom, righteousness, sanctification, and redemption.' (Rutherford, page 131) His last words, just prior to death were: 'O for a well-tuned harp.' and 'Glory, glory dwelleth in Emmanuel's land.' (Rutherford, pages 131, 132)
  
  Rutherford was known by his colleagues in Scotland as a great pastor, preacher and theologian. He lived in that topsy-turvy time of the 17th century, when England's throne ruled over Scotland but Scotland's church would have none of England's bishops' rule over them. They were exciting days, challenging days, dangerous days and foundational days. Rutherford was in the thick of it almost from the beginning, albeit somewhat reluctantly.
  
  Discover how God used Rutherford, amidst physical weakness and great trials (he lost several children and one wife during his life time). Find out what made this man's heart beat with such passion for Christ. And then go deeper, as Hannula provides further reading resources for your exploration in the future. Again, I would commend 'The Letters of Samuel Rutherford' to you as well. You'll never be the same again.
  
  Get your hands on this bitesize biography right away.
• 
  Jonathan Roberts

  Samuel Rutherford is someone you all should know. He is a spiritual giant from Scotland who shaped the Westminster Confession of Faith. He wrote tons of letters and many very dense and difficult (but worthwhile) books about theology, democracy and church administration. Everyone reading this review would benefit from getting to know Samuel Rutherford and his writings.
  
  This is not your traditional biography, it is more of a summary of Rutherford's teachings interspersed with some facts about his life and the time period in which he wrote the quotes. Richard Hannula, a high school principal and Presbyterian elder, wrote this book clearly as a labor of love. He has combed through Rutherford's letters and personal journals to create a cohesive layout of Rutherford's life and writings.
  
  I must confess I really struggled with this biography, it was not as accessible as many biographies I have read in the past. It took some time for me to get used to Hannula's style and layout. By the middle of the book I had figured out that I was going to get very little of the historical craft of writing about and describing the events around the life of Rutherford, instead I would be getting a lot of Rutherford's own words and thoughts. So to call this a biography in the strictest sense is a mislabel, because you learn little about Rutherford from the Hannula or from other historians, in fact, unless I missed it, there was not even a description of what Rutherford looked like, or how tall he was, etc. Not only that this book was incredibly sparse on description of anything, save what Rutherford wrote about a particular event, but historical events were recounted with the barest of detail. So you can see this is not a traditional history of the life of Samuel Rutherford.
  
  That is not to say that this book was a waste of time, because it was not. The thing that I gained from this book was an appreciation for Rutherford and the man that he was. By reading his words in response to the different situations in his life was an encouragement in my life as I deal with my small trials and tribulations. Rutherford's life is one that I am not interested in and will read more on and for that I am grateful for this short bitesize biography.
• 
  Chris

  I’ve heard about this person Samuel Rutherford for some time, even some of his works. But thus far, I do not really know him. So it was with joy that I was able to read this book by Richard Hannula.
  
  This book follows the life of Samuel Rutherford chronologically and highlights the key points in his life. I found this book very enlightening as I really do not know much about the history of the Scottish church and this book not only helped me appreciate the life of Samuel Rutherford but also helps me to have a deeper appreciation of the Scottish church.
  
  Hannula writes in a way that’s very readable and easy to follow. For a novice in Scottish church history, I found that I was able to follow the timeline, and understand the concern they had against the crown. But, some brief knowledge of the english Puritans and the history of England will be needed.
  
  Highly recommended for anyone who wants to have a good introduction to the life of Samuel Rutherford. You will not regret reading this book.
  
  Rating: 4.75 / 5
  
  Disclaimer: I was given this book free from the publisher in exchange for an honest review.