the month of May, seventy-four years."

1716, aged

We have given this sketch of the life of an author, from whose works we are about to make extracts, which-if we find they please and edify our readers half as much as they have pleased and we hope edified ourselves-we shall extend through several of our numbers. If we mistake not, there is a richness of thought, and a point and liveliness of expression in the writings of Mr. Traill, seldom to be met with. His style partakes somewhat of the quaintness which characterized the best writers of his day, but he has no affectation, and he is never prolix or tedious. It is no objection with us that his language and manner are sometimes a little antiquated, since they are never obscure.

But what gives us the most delight in reading the works of Mr. Traill, is their purely evangelical cast and character. He every where honours his Saviour. We have long observed with concern, that in the writings of most of the divines of the present day, even of those whose piety we do not question, we find too little of Christ, and too little of the Bible. They reason and philosophize, to the apparent forgetfulness of the spirit and authority of the revelation of God. Even when they speak of the work of the Holy Spirit, and on the whole speak wellsometimes excellently-they do not, as much as we could wish, exhibit him as the Spirit of Christ, and his work as always leading the believer to views of the fulness of Christ, and to holy delight in and communion with him, in his mediatorial character. Now the Saviour himself, speaking of the official work of the Spirit, the Comforter, has said expressly "He shall glorify me; for he shall receive of mine, and shall show it unto you❞—words which, although they doubtless had a special, yet

had by no means an exclusive reference, to the apostles and primitive Christians. Christ, we repeat, is not glorified as much as he ought to be, in the writings of the theolo gians of the present day; and we fear the same may be affirmed of the exercises of Christians in general-writings and exercises, we say again, which we do not regard as wholly destitute of genuine piety. But they lack that savory fulness, that holy unction of pure evangelism, which we find in the gospel and in the epistles, and to a happy degree, in the writers of the reformation; and for a hundred and fifty years after that glorious era. We do believe that this is a great defect, and that its tendency is unpropitious. It is the first step, unconsciously taken, towards rationalism and ultimate Unitarianism; and it renders the exercises of private Christians less spiritual, and less comfortable, than they would otherwise be. In Mr. Traill we find no such defect; and we misjudge, if the most pious and devout of our readers will not relish him, without that fashionable terseness of style and manner which characterizes some of our present theological writings, more, far more, than they relish any writings of the latter description, in which the want to which we have alluded is observable.

The single text on which Mr. Traill grounds his thirteen sermons, is Heb. iv. 16.

"Let us therefore come boldly unto the throne of grace, that we may obtain mer cy, and find grace to help in time of need."

The distribution made for the treatment of this important text is as follows:

"What I would take up and handle, in speaking to these words, shall be the resolution of four weighty questions, which should be in the hearts of all worshippers of God.

1. The first great question is, Where may I find God? This was Job's question and wish: Job xxiii. 3. O that I knew where I might find him! that I might come even to his seat! And that this seat was a throne of grace to Job, is evident from ver. 6. This text tells you, God is on a throne of grace: a fit place for God to be sought in, and where only he can be found graciously by a sinner.

2. The second question is, How should we come to God on this throne? Let us come boldly, saith the apostle. The original word signifieth, coming freely; with free, open, bold speaking, pouring out all our hearts and minds to him. Let us come, without making use of saint or angel to introduce us to this throne. Any poor sinner may come himself alone to this court, and that boldly, without fear of being repulsed.

3. The third question is the hardest, What ground hath a sinner for this boldness? The ground the apostle gives for it, is hinted in the word therefore, which relates to ver. 14, 15, because of Jesus, the Son of God, our great high-priest in heaven. If we had not such an high-priest, ministering in glory at the high altar above, no sinner could come boldly to the throne of grace on earth. So he argues, chap. x. 19, 20, 21, 22.

4. The last question is, What shall we get, and for what may we come to this throne of grace? The apostle speaks fully to this in the text: Let us come, that we may obtain mercy, and find grace to help in time of need. These precious things, mercy and grace, are scattered round this throne. Any poor needy creature should come for a saving alms from this throne, and may have it for the coming.'

Each of these heads is treated in the order here exhibited. But although there is a connexion between the several parts of the dis

cussion, and a degree of dependence of one part on another, yet each of the sermons is pretty much a whole by itself, and may be read separately, without sensible loss from the absence of its connection.

The following extended extract is from the fifth sermon, of which it forms rather more than the half the remainder we hope to insert in our next number.

It is God's great and wonderful mercy, that ever there was a throne of grace erected and revealed, and that he makes such a proclamation as this in his word, Let all men come boldly to it. I have spoke unto two things in the text. 1. Of the throne of grace, to which we are invited to come. 2. Of the boldness allowed in coming to it.

HEAD III. The third thing follows to be spoke to, the ground of this boldness, implied in this therefore. And we must look back to ver. 14, 15, for the finding the force of this therefore. The words are, Seeing then that we have a great High Priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession. For we have not an High Priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Let us therefore come boldly, &c.

The doctrine I am to handle from this inference of the apostle is this

DOCT. That the main ground of all the boldness allowed in coming to the throne of grace, is in our Lord Jesus Christ.

The interest, and room, and place, that Christ hath in this throne of grace, is the ground of all allowed boldness in coming to it. When people are secure, nothing is more commonly prac tised by them, than fearless rushing into God's presence. Any carnal careless sinner can, when he will, bow the knee, and make

what he calls a prayer to God. But when conscience is awakened, and light darts in to make them know somewhat of God, and of themselves, it is then found a matter of wonderful mystery and difficulty, to perceive any thing that can justly and sufficiently support the confidence of a self-condemned sinner, in his approaches to God for mercy. Hence it is so often seen, that this is the common way of all the ungodly, and of such as are ignorant of God in Christ. While they are secure, and blind, and hardened, they feel nothing, and fear nothing; but when death and judgment approach, and stare them near in the face; and when they begin to think in earnest that they must stand before God, and receive their eternal doom, being ignorant of a Mediator, and quite estranged from any believing employing of him, they sink in discouragement and despair. And, alas! how many miserable sinners are there, that are never awakened out of the sleep of security, until they are plunged in the very pit of despair?

The resolution therefore of this question, How a sinner may draw near to the throne of grace with confidence, so as he may be welcomed by him that sitteth on it, and may receive good things thence? is only in this, that this boldness is all in and by Jesus Christ. My work therefore at this time (and it is indeed the main work of ministers at all times) is, to declare and show you, how our Lord Jesus Christ is the ground and foundation of true confidence in coming to God. And herein I would lead you to such things that concern the Lord Jesus as are commonly known, usually talked of, but rarely duly pondered and improved.

I. Let us consider the person of this Mediator by whom we may have access with boldness, Eph. iii. 12. A wonderful person! the Son

of God made man; a marvellous man; by whom all men may be accepted with God, when there is not a man in the world that can be accepted of God in his own name: yet all that come in Christ's name are accepted. Our Lord Jesus Christ is God's own Son, the Son of God tabernacling in the flesh; God manifest in the flesh; the brightness of the Father's glory, and the express image of his person, Heb. i. 3. There is one God, and one Mediator between God and men, the man Christ Jesus; who gave himself a ransom for all, to be testified in due time, 1. Tim. ii. 6, 7. In due time it will be seen, what this ransom was paid for, and for whom: for every one of the ransomed shall get their liberty and inheritance in God's time and way. People commonly profess the faith of this truth, That our Mediator is God and man. But how little is it improved by faith? We do not consider him, how great a person he is, and how fit for us, Heb. iii. 1, 2. Such as have any serious thoughts of God, and of themselves, (and they are in a forlorn state that have none), find a necessity of a Mediator, when they consider the strictness of his justice, and the power of his wrath, the perfect purity and holiness of his nature, compared with the sinfulness and vileness of their own nature, hearts, and lives. But there is another deeper thought of God, that will discover as great necessity of a Mediator; and that is of his greatness. With God is terrible majesty; with God is unsearchable glory. How can there be a bold and acceptable approach to him of whom we cannot frame a right suitable thought? How is it avoidable, but that all our worship must be to an unknown God? for no man hath seen God at any time, John i. 18. Here comes in the Mediator Jesus Christ; who is not only a screen betwixt justice and us, but is a glass wherein we

may behold the glory of God. This glory is only to be beheld in the face or person of Jesus Christ, 2 Cor. iv. 6. All other views of God's glory are either confounding, or but vain unprofitable notions. All the speculations of the Pagans, that polished the dim light of nature; and all the curious studies of some called Christians, about the nature, being, properties, and attributes of God, are nothing but pretty pieces of philosophy. There is nothing of sound theology in those thoughts, unless they be all stinted, limited, directed to, and determined by that discovery that God makes of himself to us in and by his Son Jesus Christ. The mediation then of Jesus Christ, is not only an argument which, and on which we may plead with God; but it is the mean by which only we must approach to God, and the light wherein we see, and know savingly the God we worship. He knew the way best, who is the way to the Father, and said, No man cometh to the Father but by me; and did answer Philip's weighty and very natural desire, Show us the Father, and it sufficeth, thus, Have I been so long time with you, and yet hast thou not known me, Philip? He that hath seen me, hath seen the Father: and how sayest thou, Shew us the Father? John xiv. 6, 7, 8, 9. They all worship an idol, or wander in a perfect maze and labyrinth, that seek God out of Jesus Christ. No where else is he to be sought or found, but as a consuming fire. God of old put his name at Jerusalem; to it they must come with their solemn sacrifices; when afar off, they must look to it, as Dan. vi. 10. When they are bid remember the Lord affar off, it is added, and let Jerusalem come into your mind, Jer. li. 50. Now, Jerusalem, temple, altar, holy of holies, mercy-seat, priests, sacrifices, &c., were all but shadows of Jesus Christ. Under the New Ch. Adv.-VOL. X.

Testament, when Christ is come, the name of God is in him, and all the worship and approaches are to be made to God dwelling in this true tabernacle which the Lord pitched, and not man, Heb. viii. 2. 2. Let us consider our Lord's office of High Priest. So the apostle calls him our great High Priest, and we have him, ver. 14. This is a great ground of boldness in dealing with God, that we have Christ for a High Priest. He was of God's own choosing and calling. He is not of our choosing, but he is for our using. Should that man be called a Christian, who hath no use for this great High Priest? High priests were taken from among men, and ordained for men in things pertaining to God, Heb. v. 1. Consider the honour of this office to Christ, and its usefulness to his people. He glorified not himself to be made an High Priest; but he that said to him, ver. 5. Christ's offices of King and Prophet carry visible plain glory in them. But to be made an High Priest, especially when he is to be both priest, altar, and sacrifice, seems to have no glory, but abasement. But if we look to the inside of this office, it excels in glory. What inconceivable glory is it to Christ, to be the reconciler of all things, to take up so honourably the grand quarrel betwixt angry heaven and sinful earth, to purge our sins by the sacrifice of himself, and then sit down at the right hand of the Majesty on high? Heb. i. 3; to offer a sacrifice, in the virtue whereof an innumerable company, out of all nations, tongues, and languages, are redeemed, and justified, and glorified; for which he shall be eternally praised in heaven, by all the happy inhabitants of that blessed place! Rev. v. 9. As for the usefulness of this office to his people, I shall only name two things. 1. In this office he manageth all our business with God; such as 2 U

we could never have done ourselves; and must be eternally undone, if it were not done for us: to satisfy justice, fulfil the law, and bring us in a sure title to the inheritance of heaven. 2. By him we offer all our spiritual services, and have them presented by him for acceptance, Heb. xiii. 15. We must do all in his name, Col. iii. 17. 3. Let us consider what our Lord did when he was on earth, and thence we have great ground for confidence in coming to the throne of grace. This the apostle hath in his eye, ver. 15, and chap. v. ver. 7. Two things I would take some notice of on this point. 1. He had the same things for substance as errands to the throne of grace that we have. 2. That he did ply the throne of grace as we should. Only permitting this, that there is but a likeness in what he did, to what we should do at the throne of grace; and that likeness consistent with manifold differences, as we shall regard.

1st. Our Lord Jesus Christ had the same things, and the chief of them, that are to us errands to the throne of grace. I shall instance in some of them, and answer an objection.

(1.) Our Lord had affliction for an errand, and more of it than any of his people. He was afflicted; yea, smitten of God and afflicted, Isa. liii. 4. He was oppressed and afflicted, ver. 7. If any man be afflicted, let him pray, James v.1 3. When Christ was afflicted, he prays.

(2.) Our Lord was deserted. Blessed be his name for it. We should rejoice, that he had not a life without clouds. The bitter est and saddest desertion that ever a believer was under, is nothing to what Christ met with, when he cried out, my God, my God, why hast thou forsaken me? None are so much to be pitied as a saint under desertion. When affliction is heavy and pressing, if all be clear above, though there be clouds

round about, yet if the Lord smile from heaven, a Christian's case is not much to be pitied. But if all be dark about, and the darkest of all clouds on the amiable face of God, this is the extremity our Lord was in. Yet he prayed, and in his agony prayed yet more fervently. Deserted believers, take comfort in a deserted Saviour. His desertion was penal, yours but medicinal. Though it be bitter physic, it is of the great Physician's prescription; and he can and will bless it, and make you bless him, both for the physic and the cure.

(3.) Christ had temptation as an errand to his Father: In all points tempted like as we are, yet without sin, ver. 15. O that Christians would learn to behave themselves under temptation, in some measure, as Christ did! Temptation to Christ was a far other thing than it is to us. Temptation is bad to us, because of the danger of it: therefore he bids us, Watch and pray, that we enter not into temptation, Matth. xxvi. 42, when he was in the depth of his agony. But temptation to Christ was a mere affliction. There were never but two sinless men in the world, the first and second Adam. . Satan came to both. When he came to the first Adam, he found nothing of his own in him; but he quickly got somewhat put in him, and left it with him, and in him and all his posterity. When he came to the second Adam, he found nothing in him, and could put nothing in him by temptation, John xiv. 30. The holier a saint be, and the more gross the sin be he is tempted to, and the more hatred he have of the sin, the greater is his trouble in and by the temptation. What affliction then must it have been to Christ to be so tempted as he was? Matth. iv.

(4.) Our Lord had the charge and burden of sin on his soul, not upon his conscience: The Lord laid on him the iniquity of us all,