William Guthrie-
Sermon 15
* This, the second sermon
on this text, was preached upon the Monday after the last Sacrament Mr. Guthrie
had in Fenwick
"And She said, Truth,
Lord; yet the dogs eat of the crumbs which fall from their master's
table." - Matthew xv. 27.
The Doctrine is this : - Although there be gradual
differences in many things in God's house, yet there is no essential difference
amongst these things.
This woman acknowledges that there was a feast at
the table, that people might partake of, as also crumbs not essentially
different from the great loaves. There are some that sit at His elbow at the
table; and there are others that have a true interest in Him, and yet are but
dogs in their own esteem in respect of others; and these creep in among the
children and eat the crumbs that fall from the table; and yet these crumbs are
essential bread as well as the great loaves are.
Now, in speaking to this
subject, we shall,
I. Show what are these things or matters of God,
wherein there is such a gradual difference, and wherein this doth appear.
II. Show you that, though there be such gradual differences, yet
there is no essential difference.
III. Show you why the Lord hath
resolved to keep such a difference amongst the receipts in the various
administrations to His people, that often we think it would be much better if
we had the managing of the business; and that all should be equal and of one
size in this respect.
1. The first thing then, is, to show wherein this
difference does most appear. And it appears,
1. In this, that there is a
gradual difference among people's transgressions; and therefore there is a
gradual difference amongst them in the law-work which they undergo. There are
some that have such strong convictions of their sins that they can scarcely say
they have any impressions of them upon their hearts. And again, there are some
others that are kept many a day under the spirit of bondage. Yea, upon some
they have been so heavy that they have been ready to kill themselves; and
others put almost stone-blind with terror of conscience. But it is the mercy of
some that they are not put upon that extremity.
2. There is a difference in
the Lord's outletting of His saving grace. To some He has given but a little
measure of grace, but yet so great that they still take up God to be God, and
sin to be grace that others are partakers of.
The Lord hath given it to
some only to look to Christ, and they dare do no more. But He giveth to others
to receive Him with open arms. He makes out all His receipts in different
proportions, and yet there is no ground of quarrelling; so it is in all the
graces ; - some get strength to stand in a tentation, and there are some that
dare not venture on sufferings as others do. And,.
3. There is a gradual
difference in the special manifestation of His favour, and in the shedding
abroad of the light of His countenance, which ye call sensible presence, or the
shedding abroad of His love upon a man's heart. There are some that have but
tasted of these things, so that, even though they had them, yet they would
scarcely have the confidence to affect that they have anything at all. Others
have been feasted with apples and wine "well refined on the lees for many
days." And yet there is no ground of quarrelling with Him where there is a
gradual difference amongst His people in this respect. There are some called
babes, being weak; some called young men, being strong; and some are called
fathers, because of experience.
Lastly, There is a gradual difference in
the promises relating to all these fore-mentioned sizes, the Lord having made
one or other of the promises answerable to each person's case, size, and
condition. There is a promise made to him that hungereth and thirsteth, to him
that is called and to him that wills, to them that can but look to Him, to them
that open their mouth, and to them that are far off. All these promises are
moulded differently by Him to answer the case of each particular person.
II. The second thing we would speak unto is, to let you see that there is
no essential difference amongst them. This will appear, if we consider the true
nature of the things themselves that we have spoken of; for to partake of them
in the meanest degree has in it no essential difference from partaking of them
in the very highest degree spoken of in the Scriptures. For,
1st, As
to the law-work, which makes way through people's souls for Christ, some have
got but little of it; and yet they have walked afterwards, so that they durst
not say but that they had the grace of God, as well as those who had more of
it, for in both cases there has been a real belief of the wrath and curse of
God, due to them for sin and transgression.
2ndly, There hath been a
proportion of the curse of the law directly to themselves for sin; and then the
party, from an apprehension of misery, flees from himself, being now past hope
of any relief from himself, feeling his utter inability to help himself. Christ
hath thus made room for Himself to come in, and has discovered sin in such a
light as has excited in them a hatred against it, even the most earnest beloved
sin as the worst thing imaginable. This makes out that in these things there is
no essential difference. Then,
3rdly, If we consider the nature of
faith, there is no difference in this respect. There are some that have weak
faith and dare never call it faith; and there are others that have strong
faith, and yet, I say, there is no essential difference. It is called "the like
precious faith," and not the like strong faith. For is there not in the former
persons the denial of self-righteousness, or anything that could help to fit
them for appearing before God. This is to be found in both parties. And have
not both had the faith of Christ's fulness; they believe that there is a
fulness in Him to satisfy and satiate the soul. But all the matter is, how to
get it? However, there is real faith in both parties. Both consent that there
is a fulness in Him suitable to their case. In the weakest faith there is a
desire and an endeavour to have it implanted in the heart. Herein stands the
true essence of faith; when the creature applies Christ in the promise to
itself and its own case, although it knows not if it shall come speed. If so,
then, what need ye make such a noise that ye have not so much faith as others
have?
4thly, Then there is a gradual difference in the grace of
love. There are some that durst never say that they have love to Christ; and
yet are loathing themselves that they could never love Him. Again, there are
others that find the passion of love so carrying them out toward Him, that they
are made to disdain all other things besides Him. Oh, but there is a great
difference here, and yet no effectual difference! For is there not that
operating love to Him, that sets Him above all other creatures in their esteem?
There is an invincible respect to Christ which sets Him beyond and above all
creatures, "so that many waters cannot quench it, nor can the floods drown it."
Yea, I may say, many ill turns done you will not quench it, nor will many
waters of afflictions alienate your affections from Him. If the dearest friend
you have in the world had done the hundredth part of that which you did to Him,
ye would never be reconciled unto him; they would never have got your hearts
again. Then, is there not respect to Him that turns to jealousy, and that
jealousy burns like a fire? If ye have true grounds of jealousy of His love and
respect to you, is there anything in the world that can quench it? As ye could
not readily fail upon that thing in the world that could satisfy you, as to the
jealousy that He loves you not.
Again, if there are jealousies that ye have
not a regard to God's commands, upon which the Spirit of God has terminated
that love, although ye have not yet overcoming assurance or dare affirm that
there is effectual obedience to His commands, yet I hope by this ye may find
yourselves to have the essentials of true love. Again.
5thly, There
is, in the grace of patience, a gradual, though no essential difference. I know
that this sticks much with the people of God that they are so far different in
point of submission from others; and that they cannot bear things as others do,
and yet have a grudge to say they have no grace. Yet I must let you see that it
is not the least degree of patience that they have; for they have given away
their souls to Christ, and have respect to His commands, and that must fix the
character of the party: for patience will not do where that is awanting. If ye
grant that, then ye must grant this also, that all the graces of God are there
in the habit. And then the exercise of this grace of patience appears in their
self-judging and acknowledging that they have justly procured these things that
they have met with. It looks like patience when they judge themselves worthy of
much more punishment than ever He laid upon them. It looks like true patience,
as I think, when there is a cordial justifying of God in what He does to them,
and a deliberate submission to Him in cold blood; and when their heart will not
go with them, then they appeal to God to make it submit. And herein, I say,
lies the nature of true patience. By this ye may apprehend that there is no
essential difference in the work of grace amongst the hearts of His people;
because the promises are equally directed to all the several degrees even to
the meanest of His people. This says they agree with others essentially.
Whatever promises are made to the man that receives Him with open arms are also
made to him that but looks toward Christ, and cannot tell if he shall get Him;
the promises are made equally sure to both. And this will make it out that
there are many a time as good accounts had of the meanest of gracious
recipients, and of the meanest sizes, in difficult cases in the day of
suffering and testifying for Christ's interest in the world, as there are of
them that are of a greater size and capacity; by which we may discern there is
no essential difference.
It has been often found that some who durst never
claim an interest in Christ, nor had the confidence to do so, yet have been as
bold for the interest of Christ, when it came to the bit, as those who were of
a greater size both for gifts and graces. And many a time the man that could
never think to bear an ill word from his neighbour has suffered cheerfully to
be dragged to a prison and hanged for the cause of Christ without ever opening
his mouth. Many a time the weakest, that ye never made any account of, have, at
their death, made a better confession of Christ than the greatest professor in
all the country. And the reason is, Christ has got His pennyworth, so to speak,
of the man that has been a professor for years past, and was known to be such
through all the country before his death. But there is a poor man, or woman,
that wee never known to have anything, before he was taken by death, is seen
glorifying God, and his free grace to the refreshing of all who stand by.
By that all these different degrees of grace are all of one and the same
gracious spirit, and the same gracious work, and have the same gracious ends.
And that says that there is no difference essentially, although there be
different manifestations and administrations. It is unity with Him, and
conformity to Him that all these administrations drive on; that is the great
end of the whole.
III. The third thing is, Wherefore doth the Lord keep or
make these gradual differences in His way of dealing to His people? Ye would
think it much better for God to give a great stock of faith, love, patience,
&c., to all His people, and that it would be more comfortable to them than
when they are kept at such a great distance, and with such a scanty measure of
gifts and graces. it is true we think so; but He is much wiser than we. For
1st, He does it because He has resolved to give out divers administrations
to the body whereof He Himself is the Head. He will have different members of
His body, and different qualifications with which he will be served. He will
have in the body eyes, hands, feet, &c. And yet they are but one complete
body, and communion of saints; which could not be if they were all alike. "Ye
know more than I do," says one, "and have greater understanding in the matters
of God." "Well," says another, "but I love more than ye do. Ye think ye would
do more for Christ than I would do, but it may be if there were ought to do for
the cause of Christ I would fight better than ye would do for all that."
2ndly, By this gradual manner of His administration, the Lord keeps tbe
ransom still in request, and the intercession of Christ in heaven still in
request. For if we had gotten it in our own hand, Christ would soon have been
out of request with us, and we would soon lose respect to the ransom. But now
when infirmities appear from day to day it keeps the ransom still precious to
the soul. Oh, but Christ is precious to the soul when it thinks upon this, "I
have gotten much from Him, but I want much, and I must have more from Him."
3rdly, The Lord is pleased to continue this diversity of administrations of
grace because the earth could not bear grace in its perfection. Therefore hath
the Lord given it out in a small measure. For the Lord hath determined to
transplant all the trees of grace into Immanuel's land, where only there is the
full and uninterrupted breathing of the Holy Ghost. The creature while here
cannot bear perfection. And then
4thly, The Lord is pleased to do so
because He intends there shall be a clear difference betwixt earth and heaven.
And oh, how sweet will heaven and Christ be, and the fulness of joy that is at
His right hand to the poor creature that never could be satisfied with Him here
on earth! If folk could get a satisfying sight of Christ here on earth, they
would become out of conceit with heaven and eternal glory. Oh, but heaven and
perfection will be sweet to those who could never get their corruptions
mortified here in this world, but were trampled upon by them day by day; and
many a sigh they heaved and many a groan for their redemption while on earth.
Oh, but heaven and glory will be sweet unto them! since the hopes of it are
sometimes so sweet and comfortable even now in this militant
state.
Use. Now for use let me farther obtest you that since there is
such difference in the administration of these graces, you do not mistake Him,
nor go away with an evil report of Him, though ye find not these things in
yourselves that others have.
1st, I obtest you that ye always account these
crumbs essential bread and cast not at them though ye get no more at present.
As for the being and true nature of grace, never cease till it have an
existence within you. Make sure of this, and then have a respect to all His
commands. Acknowledge God in this, and thank Him for it, although ye cannot
attain unto a greater degree of grace.
2ndly, Although I would have you
covet the best things, yet I would have you be thankful for the least things ye
have received. Be thankful, although ye have not attained unto such a frame of
heart as you would have desired at this time. And,
3rdly, I pray all of you
that ye judge not others because they are not of your own size. It is a
miserable evil in these times, that a dreadful spirit of jealousy prevails one
of another, of their falling in with the snares of the time; because below them
in understanding in the matters of God that are now in debate. And yet when it
comes to the point, these may be as particular in their confession of the truth
as ye will be, and perhaps may abide better by it. Neither on the other hand
are ye to think that those who can speak better in these things than ye can do
are under a delusion. And,
4thly, Make this use of it, that if it is so,
that gracious recipients under many degrees suffer many foils by corruptions,
then what will grace suffer in them that have but a third degree but turn it
over again? If he that has but a third degree of grace resist a temptation and
comes honourably through, how much is your sin and shame that are soiled and
snared by corruption, though you have received grace in the sixth degree? But
be it known unto you that it is not the degrees of grace that hold out against
corruption and enable to debate with it and to resist temptations, but the
sovereignty of grace; otherwise how comes it that he that is in the lively
exercise of grace is almost overcome and foiled by temptations when he that is
out of frame, and grace much under with him, is not so much undone with
corruption? Truly no man can give a reason for it but this, that He hath set a
bound to the sea, and said, "Hitherto shalt thou come, but no further." He hath
set bounds to a man's corruption that such a length it shall come and no
further. Therefore trust much to Him and His sovereignty, and little to grace
received in the highest degree that men usually receive in the administration
of it; for many times those from whom least is expected prove most forthcoming
for the glory of God. Who would have expected this of this Canaanitish woman?
And oh but she proves a frugal and wise woman! But let us then, Sirs, for
farther use of this doctrine, observe,
1st, That the gradual degrees of
grace and parts is not from the disagreement of natural properties; for many a
time those persons that have but little promising-like, and are but like
striplings, will get as well through as those who are of a greater stature;
shrubs will sometimes stand, yea, even small plants in God's garden, when the
most tall cedars will split, fall, or break in pieces before the wind of
temptation. -
2ndly, It is most consonant to the nature of grace that where
least is expected most should come forth to the praise of God. Because grace
runs in that channel, "Not many wise, not many noble, not many mighty are
called; but God hath chosen the foolish things of this world to confound the
wise; and God hath chosen the weak things of the world, to confound the things
which are mighty."
3rdly, This is most congruous to Christ's prophecy:
"Many that are first, shall be last; and the last shall be first." And,
4thly, This is disagreeable to the experience of the people of God. In all
ages it was still so, that there was most good found in the hands where little
was expected. What then are these things that make us expect little at some
people's hands?
1. They are come of an evil kind and of an ill education.
But it is a small matter with God to make such profitable. For such was this
woman. She was come of an ill kind, and of a bad education; and yet she was as
wise a woman as was in all that country.
2. Where there is an unfruitful
soil, and want of the means of instruction, it is a circumstance that makes
little be expected at their hand. But that will not tell; for there is many an
open-hearted Christian in the world that no person can tell where he got his
knowledge, for in the bounds allotted him there is not one full meal to be
gotten; but they have been obliged to break over into some other soil for
sustenance.
3. Little profession of the party makes us suspect them and
look for little good from them. They were never much heard of. But this is
nothing; for truly ye will not know them. And,
4. They have fallen into
some temptation so easily, that ye never look for more good at their hand. But
what would ye have thought of Peter, that a simple girl put so shamefully out?
Yea, but Peter will be hanged for the same cause afterwards for all that. There
may be many like Nicodemus, that dare not make much public confession for
Christ, and yet there may be rich forthcoming in them afterwards. Yet in these
cases there will be,
(1.) In regard of solid acknowledgment and being
witness to the truth in a declining time, when people that have greater
knowledge and parts will make a foul slip and disappear, then others who never
knew the tenth part of these things that they knew will stand it out to the
utmost. It was so when a deluge of error came through the land. There were some
poor folk that kept their feet better than those who had ten times more
knowledge. It will be so yet in these times of trial that approach.
(2.)
There will be forthcoming in many likewise, in respect of faith and of pure
gospel ordinances, where little is expected. When there is no opposition, we
use to say it is easy calling in the court when there is none calling again. So
it is easy professing the truth and a work of reformation as long as none are
called to an account for it. But stay a little till the trial come as to the
faith of the gospel ordinances, and then ye will see one who durst never
profess much confidence in these things cleave fast to pure gospel ordinances,
when many that now profess much will draw back and fall behind in the truth.
(3.) In point of charity there will be much forthcoming where little was
expected. There is much talking of religion; but will ye evidence your religion
by works of charity to the banished ministers and others of God's people who
are in straits for Him. There are many who have no great profession, but they
are liberal in love and kindness to the people of God. And I assure you that is
no small piece of religion; true love to His friends in their straits for His
sake is not one of the least parts of religion. And,
(4.) Such people as
there will be little expected of in point of patient suffering for Christ may
yet be as free and frank as can be; nay, go beyond others that more might have
been expected of. But then ye will say, "What makes our Lord Jesus Christ take
that away, that in those of whom least was expected there should be most
forthcoming for Him and His cause?" The reasons may be
1. That God loves to
take a way of His own with all His works; as we see ordinarily that whenever we
pitch upon any way we think most fit, suitable, and convenient for carrying on
any matter, it is a hundred to one if ever God take that way but another way
with it.
2. He does so because where there is much, people are ready to
idolize that stock of grace they have and trust much to it; but where there is
but little on hand, there is much or more relying on God by faith in duty.
Then for another USE in improving this. If there be much forthcoming
in those from whom little is expected, then there may be much expected from you
who have received much. It will be both a sin and a shame if ye do not
something for Him. And remember this, ye that are great professors, the more
that is expected of you, if you come short of it, the more will be the loss and
disadvantage to the cause of God and to yourselves also. Misgiving in you will
be more shameful than in many others. Ye that are great professors in the
country side, I pray you, take heed how ye desire the day of trial; for people
will say they will do this, and that, and the other thing, and what not, when
they are not put to it; but away with such foolish romances. Ye will find a
trial in suffering for truth another thing than ye think. Some think they will
do and suffer because of what they have received, and because of their former
engagements and great parts, which thought is but a trusting to their own
strength. But truly if ye look for standing in that way, it is a hundred to one
if ye fall not, and that shamefully. Ye must never reckon upon your
stedfastness in one trial, or your resolutions and engagements, or upon this,
that other folk think much of you; but think ye still the less of yourselves.
For ordinary in the day of trial God uses to stain the glory of all flesh. If
others think much of you, think little of yourselves, otherwise ye shall
perhaps fall into some scrape, ere all be done, that shall make all the country
think little of you.
Then, if ye would keep your feet in a day of trial,
keep up a constant trade with heaven for fresh supplies from God, for that will
do it. Be content to be amongst the meanest in respect; for we always hope that
the Master shall have most praise from many people's faithfulness and honesty,
that have least help or hope in themselves. Then pray for them of whom we have
little expectation, for their standing may be much for the Master's praise. Do
not think it strange that you hear that some people that ye would have expected
little from have given such testimony and not joined with the times,
notwithstanding their little or no profession; for it has pleased the Father to
reveal these things to babes and sucklings, and hide them from the wise and
prudent, even so it hath pleased Him to do.
And moreover, I would gladly
engage some of you who are gentlemen, great folk and professors, to bear
testimony for the truth. I would have you not to think it foolishness to be
engaged in the matters of God. There are many of you gentlemen, and country
men, that think we look for little at your hand as to your abiding by the truth
and being valiant for it. Well, then, will ye beguile us? Indeed we think much
of you, and we hope there is a good turn in some of your hands yet for the
cause of God. I would not have you over busy to comply with the folk in the
least. Since we look for your hand if there be ought ado, then will ye be
commending the controverted truths to your families and poor things under your
hand? Keep your hands now free of complying with the wicked party. Do not admit
of a tentation, and that will be your peace and credit, and will much commend
you to the hearts of the people of God to make them praise Him for you, and
pray for you, and say "I have resolved to quit my estate as well as others,
before I sin. I shall bear witness that I shall be as denied to it as others
that may be promising more, and it may be I shall go to prison as well as
others, before I deny the work of God and break the Covenants."
And then
we would have you beware of giving way to despondency. But leave room to
the promises when the matter is come to this push, for God will bear your
charges and give out the expenses.
Lastly, We shall speak a word to you who
are great professors. Oh, but ye have need to study to be much to the Master's
praise both in word and deed; to be particular in faith, in doctrine, in
temperance, and holy walking with God, and generally to make it your study how
to be for His glory, for He has taken much pains with you and for your
encouragement. The Master's glory is much concerned in your being faithful, and
His glory and your standing are twisted together, and that connection is of
much value. And furthe; your standing in these evil times is an accomplishment
of the great Gospel promise in the word for your comfort. And further, ye have
the very flower of all the people of God's prayers in the three nations with
you for your consolation. There is many a beautiful cloud of prayers going up
in the three kingdoms in behalf of them that keep honest as they are engaged in
the truths of God. And truly if we were not more beholden to others prayers
than our own, it would not be well with us; for though ye be not still at
prayer yourselves, yet there is some still at prayer for you.
Then behave
yourselves honestly. God has given a good account of those gone off the stage
for the truth already, God has given us a good break in them that have suffered
and are banished. These have given the cross of Christ a noble testimony, a
circumstance that speaks much good to us who are to follow after. Then, Sirs,
take up your ground and state yourselves. Has God given you Christ?" How much
more will He give you with him every good and perfect gift? " Now have ye
gotten Christ? Truly, then, all other things will be but little to that; any
other thing is but like a pin in your clothes. This will be your victory, even
your faith. Faith is accounted the more precious that it endureth
temptations-faith that dares cleave to Him in all opposition gets still the
quickest despatch in anything in the word of god answering it; thjen faith and
patience are no empty things. This woman found it so; she found it even as she
said. It was no bare compliment; it was an effectual word, "and her daughter
was made whole from that very hour."
By these gone off the stage here, no doubt, is
meant Christ's cause in Mr. James Guthrie, the Marquis of Argyle, and Lord
Warriston; and by the banished, those seven eminent ministers who were in the
years l662 and 1663 banished to Holland.
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