the justification of a sinner before God. For this end, no more is needful, than to consider, what this charge is, against whom it is given, and by whom. The charge is said to be given in by God; and a charge of unbelief, or disobeying the Gospel. But against whom? Is it against a believer or unbeliever? and these two divide all mankind. If it be against a believer, it is a false charge, and can never be given in by the God of truth. For the believer is justified already by faith, and as to this charge he is innocent. And innocence is defence enough to a man falsely charged, before a righteous judge. Is this charge given in against an unbeliever? We allow it is a righteous charge. Ay, but say they, Will Christ's righteousness justify a man from this charge of gospel-unbelief?' The answer is plain. No, it will not; nor yet from any other charge whatsoever, either from law or gospel; for he hath nothing to do with Christ's righteousness while an unbeliever. What then doth this arguing reprove? Is it, that no man's faith in Christ's righteousness can be justified in its sincerity before men, and in a man's own conscience, but in and by the fruits of a true lively faith? In this they have no opposers that I know of. Or is it, that a man may have Christ's righteousness for his legal righteousness, and yet be a rebel to the Gospel, and a stranger to true holiness? Who ever affirmed it? Or is it, that this gospel-holiness is that a man must not only have, (for that we grant), but also may venture to stand in, and to be found in before God, and to venture into judgment with God upon, in his claim to eternal life? Then we must oppose them that think so, as we know their own consciences will when in any lively exercise. These plain prin ciples of gospel-truth, while they remain, (and remain they will on their own foundation, when we are all in our graves, and our foolish contentions are buried), do overthrow this pretended charge. 1. That Christ's righteousness is the only plea and answer of a sinner arraigned at God's bar for life and death. 2. This righteousness is imputed to no man but a believer. 3. When it is imputed by grace, and applied by faith, it immediately and eternally becomes the man's righteousness, before God, angels, men, and devils, Rom. viii. 33, 35, 38, 39. It is a righteousness that is never lost, never taken away, never ineffectual; answereth all charges, and is attended with all graces. "2. I would ask, What is that righteousness that justifies a man from the sin of unbelief? We have rejeeted the imaginary charge; let us now consider the real sin. Unbelief is the greatest sin against both law and gospel; more remotely against the law, which binds all men to believe God speaking, say what he will; more directly against the Gospel, which tells us what we should believe, and commands us to believe. Let us put this case, (and it is pity the case is so rare, when the sin is so common), that a poor soul is troubled about the greatness of the sin of unbelief, in calling God a liar, 1 John v. 10, in distrusting his faithful promise, in doubting Christ's ability and good will to save, in standing aloof so long from Jesus Christ; as many of the elect are long in a state of unbelief till called; and the best of bclievers have unbelief in some measure in them, Mark ix. 24. Abraham's faith staggered sometimes, Gen. xii. and xx. What shall we say to a conscience thus troubled? Will any man dare to tell him, that Christ's righteousness is his legal righteousness against the charge of sins against the law; but for gospel charges, he must answer them in his own name? I know our hottest opposers would abhor such an answer; and would freely tell such a man, that the blood of Jesus Christ cleanseth from all sin; and that his justification from his unbelief must be only in that righteousness which he so sinfully had rejected while in unbelief, and now lays hold on by faith.” His sermons in general, and especially those on Galatians, xi.21, contain many important elucidations of the same doctrine, and, without giving a specific assent to every peculiarity of his phraseology, we shall not go too far in saying, that we know of no divine whose writings approach more closely to the Gospel standard. He died in 1716, at the age of 74. The volumes before us contain -1st. 13 sermons on the Throne of Grace; first printed in 1696: a Sermon from 1 Timothy, iv. 16, first printed in 1683: a Vindication, &c. first printed in 1692.— 2d. 16 sermons on the Lord's Prayer, in John, xvii. 24, first printed in 1705. From the fourth sermon of the first volume, we shall cite part of the opening. The text is from Hebrews, iv. 16, and having in the course of the previous sermons discussed the nature of the boldness there spoken of, negatively. "Now it follows to speak of the posi tive. It is the boldness of faith that is allowed and commanded here, Eph. iii. 12. Faith is a marvellous grace, both in its original, in its foundation, and in its actings and exercise. It is the meanest and lowest of all graces. Every grace brings somewhat considerable. Love brings a flaming heart, repentance brings a bleeding heart, obedience brings a working hand, patience brings a broad back for the smiter; but faith brings only an empty heart and hand, to be filled with borrowed and gifted blessings. And yet faith is the highest and loftiest grace; it cannot rest till it be in at the heart and love of God in Christ. Faith (if I may so speak) can both be in heaven and hell at the same time. The believer looking on himself as in himself, (the apostle's distinction, 2 Cor. iii. 5, ourselves, as of ourselves), judgeth himself to the pit of hell, as his deserved lot; but when he looks on himself as in Christ, he sits high, Eph. ii. 5, 6, and makes bold to enter into the holiest of all, Heb. x. 19. How many contrary sentiments of himself doth a believer express! only salved from being contradictions, by this distinction, That the word reveals and faith improves. I know that in me dwells no good thing, Rom. viii. 18. How! no good thing in a man full of the Holy Ghost! a man rich in the grace of Christ! a man that had laboured more abundantly than all the twelve apostles! 1 Cor. xv. 10. Yea, saith he, in me, that is, in my flesh dwells no good thing. A believer as in himself, and a believer as in Christ, are in a manner two different, distinct, contrary persons. A believer, as in Christ, is a new creature; as in himself, and the remainders of corruption in him, is an old man still, or rather, hath much of the old man in him. A Christian hath two different opposite I.'s in him; as the apostle elegantly and deeply discourseth, Rom. vii. 19-25. This genius of faith is much to be heeded in its bold addresses to the throne of grace." Our last extract shall be from the 13th of the same series. which "Be satisfied, that this grace is your supply, is all in Christ Jesus, and not in your own hand. Since Adam fell, and ruined himself and all his posterity, by having his and their stock in his own hand, and sinning it away; the Lord in mercy hath resolved never to intrust a mere man again with his own stock; but hath lodged all the grace his people are saved and supplied by, in Christ's hand. And there it is safe. Adam was created perfect, aud had a sufficient stock to have enriched himself, and all his offspring; but he was left to his free will, and so came on it. This is an eternal disgrace to man's free will. What must the free will of a sinner be able to do, when the free will of perfect sinless man opened the door to sin, and death, and ruin, upon the whole world of mankind? It is therefore graciously and wisely provided, that free will shall have no hand in the salvation of sinners, (and indeed free will to good, is but a vain name, usurped by willing and wilful slaves of sin); and that in its stead, the free grace of God in Jesus Christ shall be and do all in all. But we are so proud, that we would fain have eomewhat in our own hand; and are so used to sense, and unskilful in believing, that we can hardly reckon that our own, that is not in our possession, and at our disposing. But, in this order, the Lord consults the interest of his glory, and the security of our salvation, and daily supplies, by lodging our all in Christ's hand; who is able to keep it safely for us, and ready and willing to give forth of it to us, according to our real necessity." We feel it, however, necessary to observe, that Traill is not à man to be fairly appreciated by citations, however extensive. His large and comprehensive view of the bearings and connexion of his thesis; the distinct and persevering manner in which he follows up his minute and skilful distri- bution of his subject, would require a more complete analysis, and more liberal exemplification than we can afford to give. the unavoidable absence of these, we hope that the specimens we have given, will tempt our readers to read and judge for themselves. In We are not prepared to say, that Trail invariably expresses our own sentiments. Without being aware of any important difference, we hesitate at giving an unqualified testimony to any merely human authority. Sometimes, we are disposed to think, the vigour and decision of his own mind leads him to express himself in language somewhat morè definitive, than he is warranted in using by the example of Scripture. The sentiment is substantially correct, but the terms of enunciation have a tendency either to restrict or to enlarge, where revelation maintains the intermediate line. Nor can we always agree with him in the strong, though neither coarse nor uncharitable, manner, in which he censures certain opinions opposite to his own; in all such cases, as far as we recollect, our agreement with him, on the point in dispute, is entire, but we would carry our forbearance rather farther than his language appears to admit. But these are minor defects, and the volumes of Traill will ever occupy a distinguished place among the works, which are highest in our estimate. These volumes contain, with a slight exception or two, all the works which Traill published during his life. Two additional volumes appeared after his death, and a considerable number of his MSS. are probably still in exist ence. An edition of the whole, in four volumes, was published in 1810. ANALYTICAL AND CRITICAL NOTICES OF NEW PUBLICATIONS. The Necessity of Divine Influence for the further Extension of the Gospel at Home and Abroad. A Sermon preached before the Ministers and Churches of the Hampshire Associution. By John Bristow, 8vo. 1s. 6d. London: Burton and Smith. A QUESTION is sometimes rendered difficult by the simplicity and obviousness of the views and arguments connected with it; and the subject assigned to Mr. Bristow for discussion, appears in some degree to labour under this disadvantage, inasmuch as it has only to be announced, immediately to secure the assent of every mind that thinks correctly, and feels rightly. Mr. B. has, however, executed his task with much ability; that portion of it which was unavoidably commonplace, he has made interesting by spirited and judicious management, and he has given proof of talent and knowledge throughout. He first takes a view of the present very limited success of the Gospel," 2. Enumerates "the impediments which resist its progress." 3. Shews the inadequacy of all means, short - of a direct influence from above, to extend it. 4. Describes "the manner in which divine influence may be expected to accomplish it. We can only afford room for a brief specimen. 66 "One of the immediate results of the out-pouring of divine influence, will be to produce in the disciples the same mind that was in Christ. Intense compassion for the souls of men, was the inspiring principle of his patience, his labours, and his zeal. If the spirit animate us, we shall seek, we may save, those who are lost. We shall aim to free ourselves from the charge of our brother's blood. The hitherto untaught villager, the inhabitant of the obscure court in thickly populated towns, shall not have cause to say, No man careth for my soul." No; he shall hear the voice of faithful admonition, warning him to flee from the wrath to come; and of instruction, shewing him the path of life. This divine influence will expand our tenderest sympathies to that portion of human misery, of which men are least conscious. Continued efforts will be made to save them from going down into the pit, to snatch them as brands from the burning, to prevent their being the prey of the worm that never dieth, to rescue them from the danger of a sad companionship with the devil, in fires prepared for him and his angels. Why do we feel for them so little now? Are salvation as strenuously to be attempted not their souls as valuable, and their now? O yes; but we want the spirit of Him, whose heart (with a fortitude unparalleled,) endured the cross, despising the shame, yet melted into tenderness, when he beheld the city, from whose eyes were hidden the things belonging to her peace."-pp. 34, 35. The Example and Success of Primitive Missionaries. A Sermon, preached before the London Missionary Society, at the Tabernacle, on Wednesday Even ing, May 14, 1823. By the Rev. William Chaplin. 8vo. Price 1s. London: Holdsworth. 1823. THIS is an interesting and comprehensive discourse, from Mark xvi. 20. After a suitable exordium, the preacher proceeds to consider, 1. The employment of the servants of the Lord. 2. The divine concurrence with their labours. 3. The manifest proofs given of the truth and importance of their preaching. The subordinate points are judiciously adapted to the explanation and enforcement of these leading particulars, and the whole sermon is well suited to the occasion. "We are told," observes Mr. Chaplin, "with regard to alms, that it is more blessed to give than to receive.' And I believe there is no species of benevolence which is not adapted to benefit the medium through which it passes, as well as the object upon which it terminates. It is thus with regard to preaching the gospel. I appeal to you, my brethren in the ministry, whether the seasons when you have more than ordinarily felt the power of divine truth, and tasted that the Lord is gracious,' have not been those seasons when you were most devoted to your work, and felt most tenderly for the souls of your fellow-men? Assuredly, ministers and missionaries will find that their labours for others have had an important bearing on their own eternal interests; and that in faithfully dispensing the gospel, they have been the more enriched by the gospel, and more meetened for the glory to which it leads. But who can calculate the amount of good effected, by the ordinance of preaching, on the -multitudes who hear it? Take, for example, the case of one individual to whom God is pleased to render it a blessing unto salvation. In that one mind, what a multitude of vain thoughts, of bad feelings, of sinful affections, have been counteracted and restrained! What a mass of ignorant conceptions, of perverted conclusions, of corrupt determinations, have been prevented or removed! How many sorrows have been mitigated, and how many mental agonies soothed! What hopes have been excited, and what peace and joy imparted! Make full allowance, if you please, for the remains of indwelling sin, and all the imperfections which attend the Christian in his course; yet enough good has been accomplished in one soul converted to God, to have made it an object worthy of an angel's ministry, if angels could be so employed. But "Behold the kingdom God's own Son "The sky that is above us plac'd, The Happy Christian; and the Advantages of Sunday-School Instruction; exemplified in a Memoir of the late Herbert Taylor. By W. Roby. 2nd Edition. Price 8d.-London: Westley. 1823. WE have read this authentic narrative with deep interest, increased by the judicious manner in which the materials have been put together. The facts are stated in an unpretending but impressive manner, and the selections from original correspondence are of the most gratifying kind. Herbert Taylor was the child of poverty, and employed in the cotton-spinning manufactury. In his fifteenth year he entered the Sabbath-school of Grosvenor-street Chapel, and soon distinguished himself by his amiable temper, and his anxiety for improvement. "At a very early period, the religious instructions which he received, together with his fellow-pupils, produced, by the blessing of God, a very serious impression on his mind, which soon became manifest in his general deportment. His mother very frequently found him engaged in private prayer; and he was incessantly importunate with all the several members of the family, to attend to their spiritual and eternal interests. "Not less then eight or ten of his fellow scholars, about the same age, became earnestly concerned for their souls at the same time. Without any forward announcement of that renovation which they had experienced, they associated together, and met privately, at stated seasons, for the exercise of social prayer. Never will the compiler of this Memoir forget the occasion, which led to the discovery of this interesting fact. The person who had then the care of the chapel, happening to go in one Saturday evening, heard, in the adjoining school-room, the sound of a human voice. As he approached nearer, he was sensible that it was the voice of youth, the voice of prayer. Listening attentively, he heard the young suppliant interceding for his dearest earthly relative, saying, O God, bless my dear father!'-Sobs of fervour interrupted his further procedure.--After a few moments, he renewed his requests. Oh! bless my dear father; convince him of his need of a Saviour; draw him to Christ; and save him with an everlasting salvation.' Another and another youth succeeded, in the same devotional strain of artless simplicity.-On more particular inquiry, it was found, that, for several weeks preceding, they had been in the habit of assembling, unknown, for this purpose. Herbert was amongst this pious youthful band. After some further trial of their sincerity, they were admitted into full communion with the Church, on a most satisfactory profession of their faith; and several of them still live, adorning that profession, and giving practical evidence, that their religious impressions were not like the morning cloud, or the early dew, that soon vanishes In his twenty-third year, discase assailed him in the midst of a course of activity and usefulness, both as a member of society, and as a follower of Christ. After the failure of medical exertion and change of air, in arresting the progress of decay, he tranquilly prepared for death, and "Though he so far revived as occasionally to leave his room; yet death was not only present to his view, but he had the apprehension that he should be removed very suddenly. This was асtually the case. On the Lord's Day, September 22nd, 1822, in the twentyninth year of his age, having retired into his room for the exercises of private devotion, he returned, after some time, with the Bible under his arm. Quite exhausted by coming down stairs and walking across the room, he threw himself into a chair; and, laying one hand upon his Bible, and reclining his head upon the other, he expired immediately." --pp. 64, 65. His letters are highly interesting; there is about them a rare character of tenderness and feeling, and they manifest throughout the fervour and energy of his devotional spirit. |