Of ANDREW GRAY we may safely say, that never in the
history of our country did a man of his years make so deep a mark. He was the
youngest son of Sir Andrew Gray of Crichie, and brother of the first Lord Gray;
and his wife was a daughter of Baillie of Jerviswood. He tells that, when a
boy, in going one day between Edinburgh and Leith, he observed a poor beggar go
into a field, and, behind a great stone, pour out his heart in prayer. The boy
was greatly struck by the earnestness and fervour of the beggar. "There," he
said to himself, "is a most miserable creature, in the most destitute of all
conditions, while I have everything I need, and yet I never made such an
acknowledgment of my mercies as that poor creature who does not lie under
one-tenth of my obligations." He was but nineteen years of age when he was
ordained a minister of Glasgow, and his life closed in 1650, little more than
two years after.
Nor was his career the mere flash of a meteor, for he left
a record of very substantial work. His knowledge of Christian experience was
wonderfully extensive and minute; he knew well the joys and troubles, the helps
and hindrances, the temptations and the delusions of the Christian life. He had
a remarkable power of probing the conscience; as James Durham remarked, he
could make men's hair stand on end. He laid down a high standard of practical
religion; he would be called at the present day an exacting preacher. He not
only called n Christians to mortify their lusts and resist temptation, but he
urged them likewise to beware of all that insensibly lowered their tone,
diminished their spiritual strength, and thus made them less able to resist
temptation. It is a clear sign of spiritual earnestness when one is not
satisfied to know that in certain courses there is no positive sin, but must
see that they do not weaken one's spiritual force, that they do not dispose one
to a habit of careless self-indulgence. It is because earnest Christians look
carefully to this, that they are often misunderstood by the world, and are
supposed to denounce harmless things as sinful, when all that they mean is,
that they have found such things spiritually relaxing, tending not to brace but
to weaken their moral and spiritual fibre.
We remark of Gray as of Binning,
that he severed himself in a great degree from the cumbrous forms and methods
which had come to be associated with orthodor preaching. In the letters of
Robert Baillie, Gray, Binning, and Robert Leighton are spoken of with a
considerable spice of bitterness on account of their "
new guise of
preaching, contemning the ordinary way of expounding and dividing a text, of
raising doctrines and uses. Gray is said to run out in a discourse on some
common head, in a high, romancing, unscriptural style, tickling the ear for the
present, and moving the affections in some, but leaving little or nought to the
memory or understanding."
If we had not had Mr. Gray's sermons to guide
our judgment, this criticism of Baillie's would have been damaging to his
memory. Thoroughly puritan in his theology, Gray had the courage to speak with
more natural freedom and natural life than many of his contemporaries; thus
bringing on him the censure of the worshippers of use and wont. The ordinary
Covenanter pulpit had acquired a formal set, which many supposed essential
& faithful preaching. Gray was like many young men of our own time who are
repelled by the three-headed division of a sermon. But in forming for himself a
more natural channel, he took care, as all young preachers ought, to be not
less scriptural or less solid than his predecessors were; amid often, at the
close of his sermons, in warning sinners and exhorting them to accept the offer
of Christ, he rises into a strait of impassioned appeal that has been rarely
equalled in any age.
(from 'Lectures on the
Church of Scotland', p. 103.
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