ANDREW GRAY
the Youngest
Puritan
THE MYSTERY OR FAITH OPENED
UP
SERMON III.
1st JOHN iii. 23 This is
his commandment, that ye should believe on the name of his Son, JESUS
CHRIST,
It was a command that Solomon gave unto his son, Prov.
xxii. 26, that he should not be surety for debt, nor should be one of those
that striketh hands; but 0, what spotless breaches of that command hath our
blessed Lord Jesus committed, when he did condescend to be surety for our debt,
and to pay what was impossible for us to satisfy? Hath not Christ made a
precious exchange with sinners? He wreathed about his own precious neck that
bond and yoke of our iniquities, and hath given to us that unweariable ease,
and portable yoke of his commandments; among which this is one, that we shall
believe on him. Spotless Christ was made sin for us, that sinful we might be
the righteousness of God in him: and is not this the condemnation of the world,
that will not believe in him? That we will not delight ourselves in loving of
him?
And I would say this to you, that though you should weep one half of
your days, and pray the other half, yet, if ye want this noble grace of faith,
your righteousness shall be but like a menstruous cloth and filthy rags before
him: for what is praying without believing, but a taking of his blessed name in
vain? What is conferring upon the most divine and precious truths of God,
without believing? Is it not a lying to the Holy Ghost, and a flattering of God
with our mouth? And we would have you knowing this, that there is a sweet
harmony that is now made up betwixt Moses and Christ, betwixt the law and the
gospel. The law bringeth us to Christ as a Saviour, and Christ bringeth us back
again to the law, to be a rule of our walk to which we must subject ourselves.
So then, would ye know the compend of a Christians walk? It is a
sweet travelling betwixt Mount Sinai and Mount Sion, betwixt Moses and Christ,
betwixt the law and the gospel. And we conceive that the more deep that the
exercise of the law be in a Christians conscience before his closing with
Christ, there is so much the more precious and excellent advantages waiting for
him.
I. There is this advantage that waiteth on the deep exercise of the
law, that it is the way to win to much establishment in the faith when once we
begin to close with Christ. 0 Christians, would ye know that which maketh the
superstructure and building of grace to be within you, as a bowing wall, and as
a tottering fence? (So that oftentimes ye are in hazard to raze the foundation
:) It is this, ye were not under the exercise of the law before your believing
in Jesus Christ. There are some who do not abide three days at Mount Sinai, and
these shall not dwell many days at Mount Sion.
II. There is this advantage
that waiteth on the deep exercise of the law, it maketh Christ precious to a
mans soul. What is that which filleth the soul of a Christian with many
high and excellent thoughts of Christ? Is it not this, to have the law
registrating our bond, and putting us (as we use to speak) to the horn, that
is, to have the law cursing us, and using the sentence of condemnation against
us? That which maketh us to have such low and undervaluing thoughts of precious
Christ is, because the most part of us are not acquainted with the deep and
serious exercise of the law that is a mystery to the most part of
Christians practice.
Ye know that there were four streams which went
out from the paradise of God, into which man was first placed: and so we may
say that there are four golden streams, by which lost and destroyed men are
brought back again to this Eden and Paradise of everlasting delights.
First, There is the precious stream of Christs righteousness, by
which we must be justified. And,
Secondly, There is the stream of his
sanctification, by which we must be purified.
Thirdly, There is the stream
of the wisdom of Christ, by which we must be conducted through this wilderness
wherein we have lost our way. And,
Fourthly, There is the stream of
Christs redemption, by which we must be delivered from the power of our
enemies, and must turn the battle in the gate. It is by the redemption of
Christ that we shall once sing that triumphant song, 0 death, where is thy
sting? 0 grave! where is thy victory? 0 but all these streams will be sweet and
refreshing to a soul that is hotly pursued by the law, so long as we see not
the ugliness of our leprosy in the glass of the law, we have our own Abana and
Pharpar, that we think may do our turn; but when once our case is truly laid
open to us, then we will be content to wash ourselves in Jordan seven times.
III. There is this advantage that waiteth on the deep exercise of the law,
that it maketh a Christian live constantly under the impression of the
sinfulness of sin. What is it that maketh sin exceeding sinful to a
Christian? Is it not this, he hath been forty days in Moses school? And
we conceive that the ground why such fools as we make a mock at sin is, because
we know not what it is to be under the power of his wrath, and the
apprehensions of the indignation of God.
But now to come to that which we
intend to speak of: we told you, the first occasion that we spake of these
words, that there were many excellent things concerning the grace of faith
holden forth in them.
The first thing (which was holden forth
concerning this radical grace of faith) was the infinite advantage that
redounded to a Christian through the exercise of faith, and giving obedience to
this command, which we cleared to be holden forth, not only from the scope, but
also from the nature of this command. And now to speak a little to the point,
we shall propose these considerations that may abundantly shew how advantageous
a thing this excellent grace of faith is.
The first consideration that
speaketh it is this, that faith maketh Christ precious to a soul, according to
that word, 1 Pet. iii. 7, to you that believe, Christ is precious. And we
would have you knowing this, that faith maketh Christ more precious to a soul,
than sense or any other thing can make him. And,
First, Faith maketh Christ
more precious than sense, because the estimation which the grace of faith hath
of Christ is builded upon the excellency of his person. But the estimation of
sense is builded upon the excellency of his actings : so that because he
is such to theirs, therefore they love and esteem him. But that heroic grace of
faith taketh up the excellency of Christs person, and that maketh him
precious to them,
Secondly, Faith maketh Christ more precious than sense,
because sense looketh to that love which Christ manifesteth in his face, and in
his hands, and in his feet, but faith looketh to that love which is in his
heart. Sense will cry forth, Who is like to thee? whose countenance is like
Lebanon, excellent as the cedars, whose hands are as gold-rings, set with
beryl, and whose legs are like pillars of marble set in sockets of gold. Sense
will look to the smilings of Christ, and will wonder: it will look to his
dispensations and actings, and will be constrained to cry out, Who is like unto
thee? But the grace of faith solaceth itself in the fountain from whence all
these springs and sweet inundations of love do flow.
Thirdly, Faith maketh
Christ more precious than sense; because faith looketh not only to what Christ
is presently, but unto what Christ is from eternity before time, and what
Christ shall be unto eternity after time, but sense only doth look to what
Christ is presently. And ye must conceive, that the sweet travellings of faith
betwixt infinite love from eternity before, and infinite love unto eternity
after, must make faith to fall in a sea of wondering, and raiseth the thoughts
to the highest pitch of desire and estimation.
Fourtly, We may likewise
add, that the impression of the preciousness of Christ, which sense maketh upon
the soul, is not so constant, nor so single, as that which faith doth make. 0
but the grace of faith giveth the Christian a broad look to Christ, and letteth
him see Christ clothed with ornaments of glory and divine majesty. Sense
followeth Christ rather that it may see his miracles, and love, and that it may
be fed with loaves; but faith follows Christ, for himself above all.
11. The
second consideration, to speak the advantage of it, is, that the grace of faith
hath as it were an arbitrary power with God; so that whatsover a Christian
shall seek in faith, he shall receive it. It is the noble gift that was once
given to faith, that it should never seek any thing and be denied, according to
that word in Matth. xxi. 22, - And all things whatsoeeer ye shall ask in
prayer, believing, ye shall receive it. And that word in John xv. 7, - Abide in
me, that is, believe; and the promise is annexed to this, Whatsoever ye shall
ask, ye shall receive. And it is clear likewise from the preceding verse of our
text, that if we obey this commandment of faith, Whatsoever we shall ask of
God, we shall receive it. And I would speak these two things to you from
this
First, That sometimes Christ putteth a blank in a Christians
hand, who is much in the exercise of faith, according to that in Matth. xx. 32.
Is there not an ample blank put into that mans hand? What wilt thou that
I should do unto thee? Christ desireth him to fill up that blank with what he
would. And
Secondly, There is this, which is one of the greatest steps of
Christs matchless condescendency, that oftentimes, when his own have
sought in their presumption a blank to be put in their hand, Christ
condescendeth to give it, according to that strange passage in Mark x. 35, 36.
The two disciples who presented this desire to Christ, we desire, say they,
That whatsoever we ask, thou should give it unto us. And presently that is
answered, What will ye that I should do for you? Christ hath an infinite
goodwill to satisfy the desires of his own : and that which yet more
speaketh out Christs boundless goodwill to satisfy the desires of all
that belong to him may be cleared in that word, John xvi. 24, where he chargeth
his disciples with this, Hitherto, saith he, have ye asked me nothing, ye
must not suppose that Peter, James, and John, never sought a suit of Christ;
but the meaning of that expression is this, ye sought nothing in comparison of
that which I was willing to give, and which your necessity did call for at my
hands, which ye should have sought.
III. There is this third consideration,
to point out that advantage of faith: it is that grace that keepeth all the
graces of the spirit in life and exercise. Faith is that higher wheel, at the
motion of which, all the lower wheels do move :- if so we may speak, faith is
that which first moves and turns about all the lower graces of the spirit,
according to that, 2d Pet. i. 5,-Add to your faith, virtue, and to your virtue,
patience, and to your patience, brotherly kindness.
First, The grace of
faith keepeth in exercise the grace of love, as is clear, Eph. iii. 17, where
these two graces are sub- joined; as likewise from Rom. v. .1, compared with
verse 5th, Being justified by faith, then this effect followeth upon it, the
love of God is shed abroad in our own hearts. And so it is certain, that faith
keepeth love in life, faith being the spy of the soul, and that intelligencer
and precious messenger goeth out and bringeth in objects unto love. Faith
draweth aside the veil, and love sitteth down and solaceth itself in the
discoveries of faith.
Secondly, The grace of faith likewise keepeth the
grace of mortification in exercise, as is clear, not only from Eph. vi. 6, but
from 1st John v. 4, - This is our victory whereby we overcome the world, even
our faith. And it is certain, that faith keepeth mortification in exercise, and
advanceth holiness, not only because of this, that faith is that grace that
presenteth to a Christian, the absolute purity and spotless holiness of Jesus
Christ ; but also because it asketh them esteem their idols tasteless, as the
white of an egg, and they become unto them as their sorrowful meat. The best
principle of mortification is this, the discoveries of the invisible virtues of
Jesus Christ : that mortification which arises from the lovely discoveries of
the excellencies of Jesus Christ, is most real and abiding ; as these waters
which arise from the highest springs, are not only constant, but likewise most
deep and excellent.
Thirdly, Faith likewise hath influence upon
mortification, as it doth take hold of the infinite strength that is in Christ,
by which a Christian is enabled to mortify his corruptions.
Fourthly,
Faith likewise maketh application of the blood of sprinkling, by which we are
purified from dead works,
Fifthly, Likewise the grace of faith keepeth in
exercise the grace of humility, as is clear, Rom. viii. 27. By what law,
saith he, is boasting excluded? It is not by the law of works, but by the law
of faith.
Sixthly, Faith keepeth in exercise the grace of joy, as is clear,
Rom. xv. .13, Now the God of hope fill you with all joy and peace in believing.
So that ye see the proper fruit of faith is joy in the Holy Ghost : and
certainly did we believe more, we should rejoice more.
Seventhly, and
lastly, Faith keepeth in exercise the grace of hope, for it is impossible for
hope to be in lively exercise, except faith once be exercised, which may be a
shame unto you, for how can we hope to attain the thing that is promised,
except our faith first close with the promise? So there is this difference
betwixt the grace of faith, and the grace of hope; the grace of faith closeth
with the promises - but the grace of hope closeth with the thing that is
promised.
IV. There is this fourth consideration, that may speak out the
excellency of the grace of faith, - it is that grace by which a Christian doth
attain to most divine fellowship and constant correspondency with heaven. Would
ye have that question resolved and determined, what is the best way? Not to
stir up our beloved, or awake him till he please. It is this, be much in the
grace of faith; this is clear from Eph. iii. 17, That Christ may dwell in your
hearts by faith: by the exercise of all other graces, Christ is but a
sojourner, that turneth aside to tarry but for a night; but by the exercise of
this grace, he cometh to take up house with us. I will tell you what faith is -
it is a ladder that reacheth between heaven and earth: by the steps of which a
Christian doth daily go up to heaven, and converse with the higher house; faith
is that grace (as the Apostle speaketh) by which we have access to the throne
of his grace. Faith ushers in the believer to the throne, and without it he
cannot have access there, nor joy when he is there.
V. Here is this
advantage that attendeth the exercise of faith. A believing Christian is a
praying Christian: according to that word in Mark ix. 24, where these two are
conjoined together, Lord, I believe, and then he falleth to his prayer
presently after that confession, Help thou my unbelief. And it is clear, from
Psalm lxiii. 1, O God, thou art my God, early will I seek thee, my soul
thirsteth for thee! And sometimes faith is a most impatient grace: but we may
always say of it that it is a most diligent grace. 0! is it not the neglect of
this precious exercise of faith, and of the duty of secret prayer, that makes
our leanness testify to our face, and maketh our souls a barren wilderness ? I
am persuaded of this, that since Christ had any followers, and since ever this
everlasting gospel was preached in Paradise, the exercise of secret prayer was
never so much neglected. We have turned over all our prayers into compliments
with God. We know not what it is To rise at midnight and call upon God, and to
enquire after our Maker under the silent watches of the night. 0 ! but it is a
sweet diversion from sleep, to retire ourselves (in the silent seasons of the
night) from all thoughts about worldly matters, and to converse with that
invisible Majesty.
VI. There is this sixth consideration to point out the
advantages of faith: that faith is that grace that doth facilitate a
Christians obedience, and maketh it most pleasant and easy: this is
clear, from Heb. xi. 8, By faith Abraham, when commanded to go to a strange
land, obeyed and went out, not knowing whither he went. The word may be
rendered, - He did cheerfully obey. And verse 17, By faith he offered up his
only son. Would ye know the reason why his commands are your burden, and why
his precepts are your crosses? It is because of this, ye do not believe. And so
it is most certain, that it is impossible for a Christian to attain to a
pleasant way of obedience, without the exercise of faith. Faith holdeth up the
crown to a Christian, and his crown maketh him to obey. Faith gathereth
strength from Christ, and that strength maketh obedience very easy. Faith
taketh up the excellency of Christ, and this maketh a Christian to look upon
his duty more as his dignity than his duty. And we are persuaded of this, that
our chariot-wheel should move more swiftly (like the chariots of Aminadab,) if
we were more in the exercise of the grace of faith. Would ye know an answer to
that question, what is first more requisite for a Christian while here below?
Faith. And what secondly is most requisite ? Faith. And what thirdly is most
requisite for a Christian ? Even Faith; Faith above all things, and above all
things, Faith.
VII. There is another advantage of it, that by faith our
service and prayers are accepted of God. Would ye know what is the prayer of a
Christian that is not in faith? It is a smoke in his nostrils and afire that
burneth all the day. The unbelievers sacrifice is an abomination to the
Lord. This is clear from Heb. xi. 4, By faith Abel ofered up unto God a more
acceptable 8acrfice than Cain - and we conceive that there are many
unanswerable prayers which we do put up, because we want that noble exercise of
faith.
VIII. And lastly, We shall likewise add this, that faith is that
grace by which a Christian hath that perfect and immediate sight (as it were)
of great things that are promised to him ; faith bringeth a Christian within
sight of Heaven, and faith bringeth a Christian within sight of God, according
to that word, Heb. xi. 1. Faith is the evidence of things not seen; and that
noble paradox that is said of faith, Heb. xi. 27, By faith Moses saw him that
was invisible. Is it not an impossible thing to see that which cannot be seen?
But the meaning of it is this, that faith's discoveries of God are as certain
and sure, as the discoveries of our bodily eyes are: faith is an intelligent
grace; yea, it is a most sure and infallible grace: what will faith not do? And
what can we do who want faith?
Now, to enforce the advantages and
excellencies of faith a little more, we shall propose to you the disadvantages
of that woful sin of unbelief.
I. There is this disadvantage of the sin of
unbelief, that all the actions that proceed from an unbeliever, are impure and
defiled, according to that in Titus, i. 15, But unto them that are defiled and
unbelieving, is nothing pure; but even their mind and conscience is defiled.
Their prayer is unclean: yea (as Solomon speaketh) their ploughing is sin -
yea, their going about the most excellent duties (for matter) is an abomination
to God, according to that word, Rom. xiv. 23, Whatsoever is not of faith, is
sin. So the want of faith is the great polluter of all our actions, and of all
our performances.
II. There is this second disadvantage of disbelief, that
it is impossible for one in the exercise of unbelief, to mortify a lust or
idol: and we may allude unto these words in Math. xvii. 20, when his disciples
came to him, and asked this question, Why could we not cast out this devil?
That was given as an answer, Because of your unbelief: unbelief is that which
taketh up arms for our idols, and doth most strongly defend them: for there is
nothing that will kill corruption so much, as the exercise of faith : and when
all this is laid aside, we have laid by our weapons, and have in a manner
concluded a treaty of peace with our idols, that we shall not offend them, if
they offend not us.
111. There is this disadvantage that waiteth upon the
sin of unbelief, that such an one cannot win nor attain to the grace of
establishment, But is always as the waves of the sea, tossed to and fro, until
once he win to the exercise of faith, as is clear from Isa. vii. 2, Except ye
believe, ye shall not be established.
IV. There is this disadvantage that
waiteth on it, it is the mother of hardness and stupidity of heart, according
to that word in Mark xvi. 14, where he upbraideth them because of their
unbelief: and then what danger followeth? to wit, hardness of heart : this is
clear also from Acts xix. 9, where these two sister devils are conjoined and
locked together, unbelief and hardness of heart, because it is unbelief indeed
that hindereth all the graces by which the grace of tenderness must be
maintained.
V. There is this disadvantage in the sin of unbelief, that it
is big with child of apostacy from God, and of defection from him, according to
that word, Heb. iii. 12, Beware lest there be in. any of you an evil heart of
unbelief (and the fruit of it) to depart from the living God. And certainly it
is no wonder that unbelief travail in birth till that cursed child of apostacy
be brought forth ; not only because of this, that an unbeliever loseth the
thoughts of the excellency of Christ, but also because he increaseth in his
thoughts of love towards his idols: for Christ doth decrease in those who
misbelieve, and their idols do increase in their love, and in their desires,
and in their estimation.
VI. There is this sixth disadvantage in the sin of
unbelief - it hindereth the communication of many signal workings and tokens of
the love and favour of the Most High, according to that sad word that is in
Matth. xiii. 58, at the close, He could not do many mighty works there, because
of their unbelief. Unbelief, as it were, laid a restraint upon Christ, that he
could not effectuate these things which he was willing to perform:
and (to
shut up our discourse at this time) I would only add these two aggravations,
which may somewhat enforce what we have spoken; (I say) there are these two
aggravations in the sin of unbelief, even in his own who have a right (and also
his call) to believe.
1. That after Christ bath given most sensible
discoveries of himself, Wherein ye have seen him, as it were, face to face, yet
ye will not believe; this is clear from John vi. 36, Though ye have seen me,
saith Christ, yet ye do not believe in me. There is not a manifestation of
Christs presence, but it is a witness against you, because of your
unbelief. Would you hear the voice of sense, that is rectified ? It is this,
believe on the Son of God.
2. That notwithstanding of the signal
demonstrations of the power of Christ, yet though it were the mortifying of
some lust and idol within them, yet they will not believe, but, upon new
temptations, will doubt of his love to them. Christ preacheth faith by his
word, he preacheth faith by his sufferings, he preacheth faith by his
dispensations, he preacheth faith by his promises, he preacheth faith by his
rods; and if these five instruments will not engage your hearts to believe,
what can move them? Do not his two wounds in his precious hands preach out this
point of faith, Believe him? Doth not that hole opened in his side preach this
doctrine, That we should believe in him? And these two wounds that he received
in his precious feet, do they not preach this, That we should believe on. a
crucified Saviour?
And we would only say this, That sometimes it is the
case of his own, that after the convictions of this, that it is their duty to
believe, and also, after some desire to close with Christ, yet they find
inability to close with him. Is it not certain that to will (to believe) is
sometime present with you? But how to perform ye know not. And I would have a
Christian making this fourfold use of such a dispensation as that, (which is
most ordinary) when convictions of our duty to believe, and some desires to
close with Christ, is not followed with actual performance.
1. To study to
have your convictions more deeply rooted within you; for it doth sometimes
follow, that resolutions and mints to believe, are not blest with actual
believing : because the conviction of our duty to believe is not deeply
imprinted upon our conscience.
2. Be convinced of that desperate enmity
(and that mystery of iniquity) that is within you, that you can have some will
to do, without ability to perform. We confess it is not an ordinary disease in
these days to have such a contrariety betwixt a Christians will and his
practice, our will for the most part being no better than our practice; but
sometimes it is, which may make you cry forth, 0 wretched man. that I am, who
shall deliver me from this body of death?
3. That ye would be much in the
employing of Christ, that as he hath given you to will, so also he might make
you to do. Christ is about to convince his own in such a dispensation as that,
That faith is the gift of God. Faith is so noble a grace, that it can not be
spinned out from our resolutions, nor from our endeavours: faith is such a
divine point as the Fathers right hand must plant in our souls.
4.
Let it convince you of the excellency of the grace of faith, (for the
difficulty of attaining to anything, may speak out the excellency of that
thing) there is no sin but it may be easily win at; there is an easiness and
facility to overtake the paths of our idols: but the graces of the spirit are
so excellent things, that we must fight before we attain them: and you who are
strangers to Christ Jesus (and have never known what it is to close with him)
we would request you in Christs name to be reconciled to him. What know
ye, 0 men (or rather athiests) but this shall be the last summons ye shall get
to believe? And because ye disobey this precious summons, there shall be one
presented to you that ye cannot sin.
I remember of one man, who looked upon
many thousands that were under his command, weeping over them, when he
considered how that within a few years all these should be laid in their
graves, and should be in eternity. 0! but it were much of our concernment, to
be trying ourselves how it is with us. We are not afraid that it is a breach of
charity, to wish that but one of each ten that are within these doors, were
heirs of the grace of life, and had the solid and spiritual expectation of
heaven. I think if Christ were to come presently to speak to us, he might not
only say to each twelve that are here, One of you shall betray me; but we are
afraid he would say to each twelve that are here, Eleven of you shall betray
me, and but one only shall pass free. 0! doth it not concern you, to inquire
where you shall rest at night, when the long shadow of the everlasting evening
shall be stretched out upon you? I think there are some that are so settled
upon their lees, that if they were one day in hell, and saw all the torments
that are there, and were brought from it the next day to live on earth they
would not repent. And more, there are some, that take them up one day to see
the joys of heaven, and bring them back again, they would not pursue after
these blessed and everlasting enjoyments. 0 is not Christ much undervalued by
us? But I must tell you this, One woe is past, but behold another woe is fast
coming. 0! the shrieking of these spirits that are entered into their
everlasting prison-house, out of which there is no redemption.
What shall
be your choice, when Christ shall come in the clouds? I am persuaded there are
many, to whom at that day, this doctrine would be ravishing, viz. That there
were not a death, that there were not a God, and that there were not an
eternity. 0! will ye believe that the sword of the justice of God is sheathed
in heaven, and shall come down to make a sacrifice, not in. the land of Idumea,
nor in the land of Bozra, but he is to make a sacrifice among the people who
seemed to make a covenant with him by sacrifice. Ah, ah, shall we say that? If
that argument were used to many, that within forty days they should be at their
long and everlasting home, they would yet spend thirty-nine of these days in
taking pleasure upon their lusts. I am persuaded of this, that there are many
who think that the way betwixt heaven and earth, is but one days journey
; they think they can believe in one day, and triumph at night; but 0! it shall
be a short triumph that such believers as these shall have. Therefore, 0 study
to close with a crucified Saviour, rest on him by faith, delight yourselves in
him with love, and let your souls be longing for the day when that voice shall
be heard in heaven, (and 0 how sweetly shall it be sung?) Arise, arise, my
love, my dove, my fair one, and come away; for behold your winter is past, and
your everlasting summer is come, and the time of the singing of birds is near:
when Christ shall come over these mountains of Bether, he shall cry Behold I
come: and the soul shall sweetly answer, Come, blessed Lord Jesus, Come. 0 what
a life shall it be; that with these two arms, ye shall eternally encircle
Christ, and hold him in your arms, or rather be encircled by him? Wait for him,
for he shall come, and his reward is with him, and he shall once take home the
wearied travellers of hope.
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