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RECOMMENDATION
TO THE SERMONS ON STEDFAST ADHERENCE,
Which were Published after the Author’s Death.
The subjects treated upon in these sermons, have been always esteemed, by well-grounded Christians, to have the greatest influence both upon our duty and comfort.
The promises of God are the matter of our faith, and ground of our hope. Faith in these precious promises, is that grace which conveys to us our interest in them, and draws forth the strength and sweetness of them.
An honest open profession of that faith, not only in words, or instituted solemnities of public worship, but in all holy conversation and godliness, is the distinguishing mark of
the churches of Christ in the world.
And a steady adherence to that profession, in times of temptation and great backsliding, is the believer’s unquestionable duty, interest, and honour.
These great points, of spiritual and practical religion, you have here opened and urged, with that plainness, gravity, and good judgment, by which the late Reverend Mr. Traill has been well known in his former evangelical discourses.
If any thing here shall seem less correct, it will easily be imputed to the usual disadvantages of posthumous productions.
But surely great candour and tenderness will be thought due to such orphans, as are turned out into the world, destitute of those improvements which they might have received from the care and cultivation of their worthy
parents, if they had not been by death deprived of them.
In compliance with some of the author’s particular friends, who were desirous to have these sermons made public, we would recommend them to the perusal of all such as are desirous to live more by faith upon the promises of God, and to be just and true to their holy profession. That the God of all grace would make them effectual to these good purposes, is the earnest prayer of
Their servants for Jesus’ sake
WILL. TONGUE.
JOHN NISBET.
MATT. CLARK.
AN ACCOUNT
OF THE
LIFE AND CHARACTER
OF
THE AUTHOR.
The Rev. Mr. Robert Traill was descended of an ancient family, that had been in possession of the estate of Blebo, in Fife, from the time of Walter Traill, archbishop of St. Andrews, 1385, who purchased it, and gave it to his
nephew. Robert Traill, son of James Traill, and father of our author, was minister first of Ely, in the east of Fife, afterwards of the Gray friars church in Edinburgh, and was much distinguished for his fidelity and zeal in discharging the duties of his function. He married Jean Annan, of the family of Auchterallan, by whom he had three sons and
three daughters; William, who died minister of Borthwick; Robert, the author of the following sermons; James, lieutenant of the garrison in Stirling castle; Helen, married to Mr. Thomas Paterson, minister of Borthwick; Agnes, married to Sir James Stewart of Goodtrees, Lord Advocate of Scotland, and Margaret, married to James Scot of Bristo, writer in Edinburgh. At the restoration, Mr. Traill, with
other ministers, was prosecuted before the Scotch council, and, in consequence of their sentence, was imprisoned seven months in Edinburgh, and banished from the realm.
His answers to his libel do him much honour, as a man and a Christian. From these, and some of his private letters still extant, he appears to have been a judicious and holy servant of our Lord Jesus Christ.1 He afterward returned to Scotland, and died during the time of the persecution; we have seen nothing of his in print, but a letter to his wife and children, from Holland.
His son Robert, the subject of this Memoir, was born at Ely, May 1642. After the usual course of education at home, he was sent to the university of Edinburgh, where he recommended himself to the several professors, by his capacity and diligent application to his studies. Having determined to devote himself to the work of the ministry, he pursued the study of divinity with great ardour for several years. He was intimate with the Rev. William Guthrie of Finwick, and several others of the Presbyterian ministers; and was present when Mr. James Guthrie suffered death for his adherence to the peculiar principles of the Scottish church. His father being banished, had taken refuge in Holland; the family he left behind him were in great straits; in this situation our author had no settled residence. In 1666, he was obliged to lurk for some time, together with his mother and elder brother, because some copies of a book, entitled, An Apologetic Relation, &c. which the privy council had ordered to be publicly burnt, were found in Mrs. Traill’s house. At that time the Presbyterians in Scotland were treated with great severity, and the privy council, in the execution of cruel laws that had been enacted by the legislature, at the instigation of the bishops, was continually harassing them by their tyrannical edicts, enjoining conformity to the established prelatical church, under most unreasonable civil pains and penalties, and enforcing their arbitrary and intolerant decrees by the terror of military quarter and execution. These harsh and unjustifiable methods provoked many of that oppressed and unhappy people; and inflamed their spirits to that degree, that they took up arms, and advanced the length of Pentland-hills, near Edinburgh, where they were totally defeated and dispersed in an engagement with the king’s forces. Our author was suspected of being among those that were in arms; and a proclamation was issued by the council for apprehending him, which obliged him to retire to Holland, to his father, where he arrived in the beginning of the year 1667. Here he continued to study divinity, and assisted Nethenus, professor of divinity in the university of Utrecht, in the republication of Rutherford’s Examination of Arminianism. In the preface to his edition of that book, Nethenus speaks of Mr. Robert Traill as a pious, prudent, learned, and industrious young man. Coming over to Britain in 1670, he was ordained to the ministry by some Presbyterian clergymen in London. Being in Edinburgh 1677, he preached privately. Here, in the month of July, he was apprehended and brought before the privy council. To them, he acknowledged he had kept house-conventicles; being interrogate, if he had preached at field-conventicles, he referred that to proof, and declined to answer, it being criminal by law; upon which he was ordered by the council to purge himself, by oath, of preaching or hearing at them.
This he peremptorily refused, as what, in justice, he could not be obliged to do in his own cause. He owned he had conversed with Mr. John Welsh, on the English border. He was on these accounts sent to the Bass. Here he enjoyed the company of Messrs. Frazer of Brae, Peden, and others, confined for their attachment to the testimony of Jesus.
From this prison he was relieved, by order of government, in the month of October the same year. Afterwards he returned to England, and preached in a meeting house at Cranbrook, a small town in Kent. From this he removed to London, where for many years he was pastor to a Scottish congregation, there he laboured faithfully and successfully, performing the duties of his ministry, both on Sabbaths and in a lecture on week days; he modestly details his experience in the following words:—I have no name to come to God in but Christ. My own name is abominable to myself, and deservedly hateful in heaven. No other name is given under heaven, but that of Jesus Christ, in which a sinner may safely approach unto God. Since the Father is well pleased with this name, and the Son commands me to ask in it, and the Holy Ghost hath brought this name to me, and made it as ointment poured forth, Son_1:3, and since its savour hath reached my soul, I will try to lift it up as
incense to perfume the altar and throne above; since all that ever come in this name are made welcome, I will come also, having no plea but Christ’s name, no covering but his borrowed and gifted robe of righteousness. I need nothing, I will ask nothing, but what his blood hath bought (and all that, I will ask); I will expect answers of peace and acceptance only in that blessed beloved—beloved of the Father, both as his Son and our Saviour, and beloved of all that ever saw but a little of his grace and glory.
In 1691, upon the republication of Dr. Crisp’s works, a flood of legal doctrine seemed to break in among the Dissenting ministers and others in London—a sort of medium between Calvinism and Arminianism was proposed, and the doctrines of grace, as explained by the Reformers, were branded as Antinomianism.2 In this controversy, Dr. Chauncy, Messrs. Thomas Cole, Nathaniel Mather, Thomas Goodwin, younger, and others, with much ability defended the doctrines of the Gospel; among these Mr. Traill appeared with much lustre, as a well informed and evangelical divine. In his sermons preached about that time, particularly on Gal_2:21, he clearly lucidates
the doctrines of grace; and in a letter to a country minister (afterwards published,) he plainly discovers his sentiments and spirit, and throws much light on the controverted subjects. The late celebrated Hervey says of this letter, “This is a judicious performance, it rightly divides the word of truth, and lays the line, with a masterly hand, between the presumptuous Legalist, and the licentious Antinomian.”
This excellent man died May 1716, aged 74. During his life-time, he published a sermon in the morning exercise, on 1Ti_4:16, in answer to the question, By what Means may Ministers best win Souls to Christ, 1682; afterwards, Thirteen Sermons on the Throne of Grace, Heb_4:16; and Sixteen Sermons on the Lord’s Prayer, Joh_17:24; after his death was published a volume, entitled, Stedfast Adherence to the Professions of our Faith, from Heb_10:23. This is prefaced and recommended by the Rev. Messrs. Tong, Nisbet, and Clarke, eminent ministers in London. In 1778 and 1779, was published another volume, transcribed from Mr. Traill’s MSS eleven of these are from 1Pe_1:1 - 1Pe_1:4 and six on Gal_2:21.
He also wrote a short account of the Rev. William Guthrie, author of a small but excellent tract, The Trial of a Saving Interest in Christ; and a recommendation of Marshall on Sanctification.
As a number of Mr. Traill’s writings have been so long before the public, and have met with the universal approbation of the judicious and serious, it will be unnecessary to say much in their recommendation. They breathe that spirit of piety for which the author was so distinguished. The subjects of which they treat are intimately connected with the Christian life here, in prospect of future glory; while they exhibit the supernatural doctrines and privileges of the gospel to faith; they are improved for the excitement of believers to duty, to conformity to Jesus, for their establishment in grace and abundant comfort in the world. Matter so solid, evangelical, and heavenly, treated in a manner so practical and savoury, is fit for edifying every class of Christians, and cannot fail to be acceptable to all who have a relish for the things of the Spirit of God. They are indeed void of superfluous and gaudy ornaments. The reader of modern taste will not find in them that laboured elegance, or pomp of words, the artificial structure of sentences, or the dry reasoning, the affected declamation, or the vehement pathos of address, which may be met with in so many works on religious topics, written at a more late period. But those who have some higher end in view in reading, than to amuse themselves with words, or the trifling gratification of a refined taste, will find precious truths, conveyed in a manner more becoming the simplicity of the gospel, and more adapted to general instruction. Of all the qualities requisite in discourses from the pulpit, or for the use of people at large, plainness of language, and perspicuity of manner, are among the principal and most needful: these characters are apparent in every part of these discourses.
Considering the time in which they were composed, they are remarkably free of any thing, either in style or method, that might make them appear intricate, obscure, or offensive to Christian readers, even in this present refined age. The ministers of the New Testament, as the apostles were, are debtors both to the Greek and to the Barbarian, to the learned and unlearned; and are bound, no less than they were, to use great plainness of speech, without employing veils of any kind to conceal the revealed mystery and glory of the gospel,—that so light might be imparted to the understanding, and the truth at the same time brought home to the hearts and consciences of men. Thus did this faithful confessor and labourer in the vineyard of the Lord;—whose printed works, since his death, have been useful to many, and through a more extensive circulation, by the divine blessing, may still edify many more.
The relations of Mr. Traill, in Scotland, still possess several volumes of his notes; it is also supposed, there may be in London some MSS sermons of this excellent author in the libraries of the religious. It would be highly gratifying, were these sought out, and delivered to those, who would actively engage in their publication. It is intended to publish a volume of these, if encouragement be given.
FOOTNOTES:
1. In the conclusion of his libel, he says to the Scottish Parliament, I must, in all humility, beg leave to intreat your Lordships, that you seriously consider what you do with poor ministers, who have been so long kept, not only from their liberty of preaching the gospel, but of hearing it; that so many congregations are laid desolate for so long a time and many poor souls have put up their regrets on their death-bed, for their being deprived of a word of comfort from their ministers in the hour of their greatest need. The Lord give you wisdom in all things, and pour out upon you the spirit of your high and weighty employment—of understanding, and of the fear of the Lord; that your government may be blessed for this land and kirk; that you may live long and happily; that your memory may be sweet and fragrant when you are gone; that you may leave your name for a blessing to the Lord’s people; that your houses and families may stand long, and flourish to the years of many generations; that you may have solid peace and heart joy in the hour of the breaking of your heart strings, when pale death will sit on your eye-lids, and when man must go to his long home, and the mourners go about the streets, for what man is he that liveth and shall not see death; or can he deliver himself from the power of the grave? No, assuredly, for even those to whom he saith, Ye are gods, must die as men, seeing it is appointed for all men once to die, and after death is the judgment, and after judgment an endless eternity. Let me therefore exhort your Lordships, in the words of a great king, a great warrior also, and a holy prophet. “Be wise, and be instructed, ye judges of the earth, serve the Lord with fear, and rejoice before him with trembling. Kiss the Son lest he be angry, and ye perish from the way; when his wrath is kindled but a little, then blessed will all those, and those only, be, who put their trust to him.”
2. Almost the same controversy agitated in our own church, some years after, about the Marrow of Modern Divinity.
PREFACE.
What is in this book offered to your reading, was, some years since, preached, in the ordinary course of my ministry, on a week-day, with no more thought (that is, none at all) of printing it, than I had of publishing this way any thing I have preached these seven and twenty years, wherein I have been exercised in the ministry of the word, save one single sermon extorted from me about fourteen years ago.
The publishing of such plain discourses, is singly owing to the importunity of some of the hearers, and to the assistance they gave me, by getting what I spake transcribed from two short-hand writers: without which I could not have published it; my own notes being only little scraps of heads of doctrine, and scriptures confirming them.
In the same way I had brought to me what I spake from Heb_10:23, Heb_10:24 and have it lying by me; which may also see the light, if the Lord will that I live1: and if this be accepted of such whose testimony I only value; I mean such as are sound in the faith, and exercised in the life of faith.
I know no true religion but Christianity; no true Christianity but the doctrine of Christ; of his divine person, (the image of the invisible God, Col_1:15); of his divine office, (the Mediator betwixt God and men, 1Ti_2:5); of his divine righteousness, (he is the Lord our Righteousness, Jer_23:6; which name is also called upon his church, chapter 33:16); and of his divine Spirit, (which all that are his receive, Rom_8:9). I know no true ministers of Christ, but such as make it their business, in their calling, to commend Jesus Christ, in his saving fulness of grace and glory, to the faith and love of men; no true Christian, but one united to Christ by faith, and abiding in him by faith and love, unto the glorifying of the name of Jesus Christ, in the beauties of gospel-holiness. Ministers and Christians of this spirit, have for many years been my brethren and companions, and, I hope, shall ever be, whithersoever the hand of God shall lead me.
Through the Lord’s mercy to me, (as to many in London), I have often heard what is far more worthy of the press, than any thing I can publish. I have not been negligent in desiring such able ministers of the New Testament, to let their light shine this way; but have little prevailed. It may be this mean essay may provoke them more to that good work.
Whatever you may think of my way of managing this subject, (and indeed there is nothing in that, either as designed or expected by me, or that in itself deserveth any great regard); yet the theme itself, all must judge, who have spiritual senses, is of great importance, and always seasonable. It is concerning the throne of God’s saving grace, reared up in Jesus Christ, and revealed unto men in the gospel; with the application all should make to that throne, the great blessings to be reaped by that application, and men’s great need of those blessings.
This greatest of subjects is meanly, but honestly, handled in the same order in which it was preached, and mostly in the same words. Some few passages out of history are inserted, which were not spoken.
May the Lord of the harvest, who ministered this seed to the sower, make it bread to the eater, and accompany it with his blessing on some that are called to inherit a blessing, and I have my end and desire; the reader shall have the benefit; and the Lord the glory; for of him, and through him, and to him, are all things; to whom be glory for ever. Amen.
ROBERT TRAILLLondon,March 25, 1696
FOOTNOTE:
1. These sermons were published after the author’s death. The book is intitled, A Stedfast Adherence to the Profession of our Faith.
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