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ANDREW GRAY
the Youngest
puritan
William K. Tweedie's Preface to 1839
Edition of "Works".
The Rev. Andew GRAY, the author of the following
Sermons, was born about the year 1630. Before he had reached the age of twenty,
his extraordinary gifts and graces secured his entrance on the office of the
Christian Ministry; and he died, after labouring for about two years in the
work of winning souls to Christ. From one so young, and, therefore, in
mans judgment, so inexperienced, we are scarcely prepared to expect
either the riches of a matured intellect, or the tokens of much growth in
grace. But "none teacheth like God," and the name of Andrew Gray is now
enrolled, and will continue to be so, as long as godliness continues to be
cultivated, among those who are sometimes led to maturity in grace ere ordinary
men have left the rudiments of religion.
A detail of the peculiarities of
his mind is, for the most part, only a catalogue of excellencies. The
characteristic which should perhaps be mentioned first, is, the power with
which this author addresses the consciences of men. It is said that when he
preached, his hearers often felt as if "their hair did stand on end." With all
Baxters plainness and affectionate vehemence, Gray combines far deeper
theology than his, and resting upon that, he assaults the conscience, as if he
would carry it by storm. So intrepid and determined is he, that he refuses to
take a denial. He lays his hand upon the sinners heart - he looks at
mans soul in the light of eternity, and obviously cares for no mans
frown or favour, if only he can persuade the sinner to look to Christ and be
saved. In his own words, "he putteth the question home to the conscience, to
answer yea, or nay" - and so authoritative, yet so affectionate, is his mode of
addressing his audience, that all who reflected must have felt that the truth
which he preached, and their mode of receiving it, decided their doom up to the
moment of their hearing. "I charge you, as ye will answer to God one day, that
ye search your hearts" - such was the frequent honesty of his appeal; " 0, if
you had but one desire to get a sight of Christ, ye would get him for a desire"
- such was the affection and the freeness of it.
Gray was by far too well
acquainted with pure and undefiled religion, as planted in the soul of man by
the Spirit of God, to be deceived by the professions which many assume, and
attempt to regard as the religion of Jesus Christ. The authors endeavours
were, therefore, much directed to undeceive those who named the name of Christ,
but forgot to depart from iniquity; who professed a spiritual religion, yet led
a carnal life; who attempted at once to be the friend of God, and the friend of
the world - a contradiction which even Omnipotence could not recondile.* To
undeceive and awaken such men, he often takes the very stones of the church in
which they met to worship, as witnesses against those whom he quaintly calls
"tongue-Christians"
While he is tender as a nurse with her child, to the
humble and tender-minded Christian, he shows no pity to the delusions in which
carnal professors lull themselves asleep. He often puts the case - suppose all
had withdrawn from the audiences whom he addressed, except those who were
believers in spirit and in truth, how few would have remained as true followers
of the Lamb. It was by faithfulness like this, guided by love to mens
souls, too strong to allow them to live and die undisturbed in delusions which
are eternally ruinous, that Gray sought to gather in Christs peculiar
people to his fold. Taking the Lord Jesus as his model, in separating between
the true and pretended Christian, he searched the latter to the quick, in the
very act of proclaiming the blessedness of the former; for he unfolded the
privileges of Gods covenant people, in such a manner that the men of this
world could not care for such blessings - they are so spiritual, so holy, so
closely connected with Christ.
Thus does Gray so grapple with mens
consciences, so press conviction of sin upon men in one sentence, and
deliverance from "all sin," through the blood of sprinkling, in the next, that
the very moment which sees a Christian condemned by the law, may also see him
made alive by the gospel; and this, we think, is one of the secret charms which
have drawn Gods Spirit-taught people to this volume for so many
generations.
After thus referring to the faithfulness of Gray in dealing
with sinners in Zion, it would be injustice to his gifts, not to mention that
his tenderness in dealing with mourners in Zion, was equally remarkable. When
their hope seems to have gone out, he tries to rekindle it. When they write
bitter things against themselves, he defends them. When they can find no
excuses for their short-comings, he tenderly finds many. When they conclude
that Gods mercy is clean gone for ever from them, he persuades them to
wait on God, and he will yet renew their strength. And, it is not by exciting
mere natural emotion, but by bringing men to God in Christ, that Gray speaks
peace to the wounded spirit. Thus does he administer the true consolation; and
while he makes all that he says the means of recommending the Lord Jesus, he,
at the same time, carries into accomplishment the Redeemers purpose of
mercy - "not to break the bruised reed, nor quench the smoking flax." At once a
Boanerges and a Barnabas, he thunders in the unconverted sinners ear, but
his heart is obviously most in its element, when consoling or soothing the
contrite. It is after some of his attempts thus to administer consolation, that
he breaks out in some of his most seraphic raptures, like those of Rutherford
and other worthies, concerning the glories of the New Jerusalem, and the
blessedness of that state in which all shall sit under the shadow of the Plant
of Renown.
The unction, the tenderness, the lofty spiritual character of
such portions of the volume, will show most plainly the rare attainments of
this surprising youth, and convice us that our attainments in godliness in this
age have brought us acquainted with little more than the name of the Redeemer,
or the rudiments of pure spiritual religion. We cannot read over one of the
following Sermons without noticing this love which the author bore to the souls
of men, and his determined zeal in bringing them to Christ. But in particular
do the "Sermons on the Great Salvation" exhibit these peculiarities of the
author. Like all the other discourses, they are rendered sometimes obscure by
divisions and sub-divisions, so that a critic would condemn them. But into the
Christians soul they pour a warm stream of religious knowledge and
feeling, worthy of the grandeur of the subject. The author does not content
himself with discussing doctrines, and holding them up for the contemplation of
the intellect; but he transacts between a living Christ and the hearts of men:
as an ambassador from Christ, he delivers Christs message, and refuses to
let sinners escape, until they accept of the great salvation.
Nor does this
author merely address men in groups, or masses. He individualizes and
classifies, so that not one can escape. His deep insight into the effects of
religion in the soul, his marvellous acquaintance with the difficulties, the
dangers, the fears and errors of Christians, enable him to detect every
subterfuge of the sinner As if the workings of the soul were the ongoings of a
material substance, which could be examined and analysed, does Gray examine the
workings of a mind exercised about religion, without seeming to be conscious of
his power. He points out the difficulties, indicates the cause of the error,
and adopts the true means of giving light to them that sit in darkness, by the
unction of the Spirit, the Sovereign Teacher.
In consequence of the
individualizing character of his Sermons, this authors writings affect us
more like spoken than written discourses. There is so much of human life, and
human thought and action, that it requires no effort, nay, it is sometimes
inevitable, while we read, to feel as if the speaker were actually pouring the
oil of gladness into the soul from living lips, or driving the ploughshare of
divine truth through the sins which conscience tells we have committed. All who
know how difficult it is to counsel Christians in spiritual distress, and all
who are anxious about the soul, with no friend at hand to counsel them, will
find in these Sermons a precious council br, one who had learned wisdom at the
feet of Him who is the Wonderful, the Councillor, the Mighty God.
For
example, when the author describes the different classes who neglect the Great
Salvation, or when he explains the use of Gods name in Christ, as guiding
to religious repose, as well as in many other passages, he supplies us with a
spiritual mirror, in which all who are anxious about their souls may see their
condition reflected. Mans spiritual disease, and Gods remedy for
it, are described by one who knew the virulence of the malady, and the power of
the balm provided; and as we read such passages, remembering the age of the
author, we are forcibly reminded of the truth, that out of the mouths of babes
and suck lings God hath perfected praise.
To be so mighty in the
scriptures, so rich in grace, so versant in all the varieties of Christian expe
rience, as well as all the intricacies of the unregenerate heart, at the early
age of twenty-one, manifests how clearly one day is with the Lord as many
years. Another remarkable feature in the following Sermons, already hinted at,
is this, the author proceeds actually to transact with sinners, about eternity.
He does not leave them for one instant in doubt as to whether they should
receive the gospel; but, like one who knew that man is responsible to God for
receiving the gospel the moment it is propounded to him, the author offers
Christ and salvation with him, to every sinner that will accept. He does not
preach about Christ, but he preaches Christ himself He does not present merely
religion to men, but a living, present Redeemer, as that which alone can bring
peace into the soul. He knew that men may, in one sense, enjoy certain of the
privileges which Christ died to purchase, or be soothed by fancied faith, and
elated by doctrinal knowledge, without ever receiving Christ himself.
But
he also knew that if a man do receive Christ, he has in him all that is needful
for the soul. The author therefore sought to press Jesus Christ, in his
glorious person, as well as his offices, on the sinners acceptance. It
was not religion which consisted in the hearing of the ear; it was such
religion as actuated Job,when he cried, "now mine eye seeth thee," that Gray
sought to teach. "I live, yet not I, but Christ liveth in me," "Christ in the
believer the hope of glory ;" these were the mottoes inscribed over the pulpit
of the author; these guided him in all his doings, for he ever sought to "join
men to the Lord, and make them one Spirit with Him."
In this manner, the
grand characteristic of this author, in the Christians estimation, is,
that he has only one text, while that text includes the universe of spiritual
existence; it is, Christ crucified. Wherever he begins, he ends with the
Saviour, and we may venture to say, that the aim of every paragraph in the
volume, is to magnify the Son of God, and guide sinners to him. It is not
difficult to fasten on a religious topic, and make it the theme of a discourse,
or to preach the doctrines of the cross in a certain way, when they are
obtruded on us in a text. But to make every subject lead to Christ, and
terminate on him, as shutting up the view, and satisfying the soul of the
believer, that is the divine art which Gods Spirit alone can teach, which
Gods people alone can love and relish.
Now Gray had drunk deep into
this Spirit. Jesus Christ was the beginning, the middile, and the end of all
his Sermons; and hence they have found favour for two hundred years in the
minds of all who know and love the truth as it is in Jesus. In pressing it upon
mens notice, he speaks like one who knew he was speaking on Gods
authority, and propounding Gods sole specific for mans redemption;
he therefore tells his message, not like one afraid to awaken men from their
dreams and delusions, but like one who would save their souls at all hazards.
And when men begin to make excuse, that they may escape from his urgency, he
"poses" them with a gospel statement, which they may neglect, but cannot
gainsay.
For example, in urging men to immediate acceptance of Christ,
according to the gospel, Gray was met, as every gospel minister is often met,
with the excuse, "Ye bid us come to Christ, but we cannot come." In answer to
this he says, "I desire no more of you, but to come with this, Lord, I am
content to come, but cannot come- come once with that, and if once ye do
come, it will not be long before ye be able to receive the gospel." In this
manner, while he makes Christ crucified the great theme of his Sermons, as he
is of the word of God, the author shows that all the blessings of the New
Covenant flow down from heaven to man, on the Saviours blood, and if they
are not seized now, they may float past us for ever.
It is easy, however,
to foretell that these Sermons will not be acceptable to all. The age in which
they were preached, when simplicity was so much neglected, the digressions
which often lead the author away from the main topic, together with the injury
sustained by their transmission to us, not from the authors MSS. but from
the Notes of his widow, and other hearers, render the Sermons often very
imperfect as compositions. Behind the fig-leaves of objections to style and
want of ornament, or often even of order, some may conceal their distaste for
the authors doctrines and plainness. But Gods renewed people will
find that they have here something more than crumbs from the table of the Lord
of life. The harmony of divine truth is never disturbed, and wherever that
truth is known in the power and the love of it, the Sermons of Gray will be
relished for their unction, their faithfulness, their tenderness, and
discrimination. If the authors vehement zeal sometimes led him to the
adoption of language which seems bold, or sternly severe, it is only what can
be paralleled in the writings of David, Isaiah, Ezekiel, or the apostle James.
In our day, and in this island, we hear much of a revival of pure and undefiled
religion. We fear that that revival is exceedingly over-rated, or that it is
ecclesiastical rather than spiritual; for if it were real, to the alleged
extent, one of the symptoms thereof would be, not plaudits of self-gratulation,
such as we too often hear, but deep and prostrate humiliation, because of our
long torpor, and our continued shortcomings.
It is true, however, that men
are now in greater numbers searching for the old paths, as if they designed to
walk in them. By the returning grace of God, the distinction between the true
and nominal Christian is being better established. The day has passed when the
gospel cf the Son of God could be put down as Methodistical, or when the
doctrines of Regeneration, and the Indwelling of God the Spirit, in the soul of
man, could be scoffed at as fanatical, or branded as "Religion for the vulgar."
The undisguised truth is now proclaimed. The foolishness of God is supplanting
the wisdom of men; and though some may be crying "hosanna!" now, who, ere long,
will cry, "crucify him! crucify him !" still God is gathering in his own. The
Sun of Righteousness is above the horizon, and his people, it may be hoped, are
coming to the brightness of his rising.
Now, to promote this renovation, we
know not a better volume than the Sermons of Gray. It helped to keep alive the
knowledge of the simple gospel in many of our cottages among our cottage
patriarchs, when the doctrine of redemption through the blood, and holiness
through the Spirit of Christ, was obscured or extinguished in many more public
places. It is proper that such a volume should be drawn from its obscurity; and
we now commend it to the prayerful perusal of all that would live holily, and
die the friends of God. Whether the reader belong to the class of the careless
and profane, or the class of the formal hypocrite, or the class of honest men,
according to the religion and the light of nature, or the class of enquiring
men, who want decision to do what they feel they should do, or the class of
anxious and alarmed men, or the class of weak and timid Christians, or, lastly,
to the class who are stablished, strengthened, and settled in the faith, there
is something in this volume which Gods free Spirit may bless to all.
W.K.Tweedie
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