thought with Bunyan, and wrote with the pointed pen of Baxter. His earlier performances met with a cordial reception from the general class of serious and devotional readers, who preferred plain solid truth to the ornaments of style, and the wholesome words of sound doctrine to the soothing language of a deceitful and worldly religion. With readers of this description, the works of this able and faithful writer will long be held in deserved estimation.

The present chapter is devoted entirely to the Doctrinal and Practical writings of Mr. Fuller; those on Controversial subjects being reserved for another section. Without regard to size or merit, these are placed as nearly as possible in the order in which they were written, and accompanied with brief notices of their contents, for the information of those who have not had the opportunity of consulting his various works, a new edition of which has lately been completed in eight volumes octavo. In giving an opinion of their respective merits, the author could do no other than follow his own judgment; and this he offers with becoming deference to the decision of the reader.

The Nature and Importance of Walking by Faith; A Sermon delivered at Nottingham, June 2, 1784.

This was Mr. Fuller's first appearance in print, and there is in this performance much sound thinking, on a subject which was afterwards to form the basis of a lengthened controversy; but in this Sermon the points of discussion are wholly restricted to practical and experimental purposes, and with a view of ascertaining the nature, as well as promoting the designs of true religion.

In the introductory part of this discourse, the preacher confutes several erroneous sentiments on the subject of believing, and exposes that delusive confidence which is too often substantial in its stead.

"All true faith," he observes, "must have truth for its foundation; and if faith is the belief of the truth, then whatever I believe ought to be a truth, and a truth supported by evidence, prior to and indepen. dent of my believing it. This is certainly the case respecting the excellency and all-sufficiency of Christ. He is what he is, whether I believe it or not. However I may disallow of him, he is chosen of God and precious. Whatever real excellence I may at any time discern or believe to be in him, I only believe the truth, and what would have been the truth if I had never believed it. Faith therefore draws aside the veil, and discovers things in some measure as they are. So, if the persuasion 1 have of my interest in Christ, have any right to the name of faith, it must be a truth, and a truth capable of being proved by scriptural evidence at the time."

This discourse also contains some interesting remarks on the nature of direct applications to Christ; on the best means of obtaining satisfactory evidence of an interest in him; and on the use to be made of past experience.

Mr. Fuller then considers' walking by faith,' as denoting religious progression, under the influence of those invisible objects, of the reality of which we have no evidence but from the testimony of God. This is first opposed to the idea of walking by corporeal sight, and illustrated in the case of Noah and Abraham; it is afterwards distinguished from the discoveries of unassisted reason, whose province in matters of religion is clearly defined; and from ultimate vision, where faith in full fruition dies.

After a careful exposition of terms, the subject is more fully illustrated, by its application to various periods of the christian life; such as those dark seasons in providence, when we can perceive no way of escape, nor find any source of comfort, but what arises from the divine testimony-those approaches to Christ, and that fellowship with him, which depend on the record that God hath given of his Son-the numerous sacrifices we are required to make of present enjoyments, where we have no prospect of future recompense, but what is set before us in the gospel-the various low and distressing seasons to which the church of Christ is subject, in which there is scarcely any ground of encouragement, but what is revealed in the promises-the hope of a better state, which is founded solely on the testimony of God. In each of these the Christian is required to live and walk by faith,' and not by sight.

The importance of such a life is represented as consisting in its tendency to glorify God-to advance the good of man—and heighten the bliss and glory of the world to

come.

The "Persuasives to a General Union in extraordinary Prayer, for the Revival of Religion," appended to this Sermon, have been noticed in a former part of these Memoirs. See Chap. iv.

The Qualifications and Encouragement of a faithful Minister: An Ordination Sermon, delivered at Thorne, Bedfordshire, Oct. 31, 1787.

From the fear of assuming too much, or of undertaking a work of supererogation, that which here forms the leading theme of discussion, and which of all others is of the

greatest importance, is but sparingly introduced into the generality of ordination sermons; on which account, they possess but little comparative interest.

In the discourse before us, the man of God is portrayed in lively colours, as forming the only proper character for the christian ministry, and a large portion of personal religion is with infinite propriety inculcated as constituting the most essential qualification for the pastoral office.

Taking for an example, Barnabas, who was 'a good man, full of the Holy Ghost, and of faith,' the preacher insists on the necessity of piety in domestic life, in the duties of retirement, in the exercises of public worship, and in general behaviour, as indispensable in the character of 'a good man,' and a faithful minister. Next to this, the cherishing of spiritual affections, being full of the Holy Ghost,' or abounding in the fruits of the Spirit, is shown to be the best preparative for the duties of the sacred office; for imbibing the genuine doctrines of the gospel, giving a savour to the ministry of the word, preserving a consistency between precept and example, disposing the mind to a spiritual and edifying conversation, and regulating every part of the exterior deportment. The necessity of being also 'full of faith,' having the mind deeply imbued with religious sentiment, being fully persuaded of the truth of what is proposed to others, and of living upon that truth, is enforced with considerable energy.

The connection between piety and usefulness is well accounted for; and on this part of the subject, which is intended to afford encouragement to the faithful discharge of the ministerial office, several important remarks are exhibited towards the close of the address, which deserve the serious attention of all who are engaged in testifying the gospel of the grace of God. Eminent spirituality, rather than talents, is shown to have the greatest influence on ministerial success.

"In almost all the great works which God hath wrought in any period of time, he has honoured men of this character, by making them his instruments. In the midst of a sore calamity upon the murmuring Israelites, when God was inclined to show mercy, it was by means of his servant Aaron, running with a censer of fire in his hand, and standing between the living and the dead. The great reformation that was brought about in the days of Hezekiah, was by the instrumentality of a man, who wrought that which was good and right, and true, before the Lord his God, and then it follows- And in every work that he began in the service of the house of God, and in the law,

and in the commandments, to seek his God, he did it with all his heart, and prospered."*

"There was another great reformation in the Jewish church, about the time of their return from Babylon. One of the chief instruments in this work was Ezra,' a ready scribe in the law of his God;' a man who had prepared his heart to seek the law of the Lord, and to do it, and to teach in Israel statutes and judgments;' a man who 'fasted and prayed at the river Ahava,' previous to his great undertaking; a man who was afterwards sorely astonished, and in heaviness, and would eat no meat, nor drink water, but fell upon his knees, and spread out his hands unto the Lord his God, on account of the transgression of the people.'t Another great instrument in this work was Ñehemiah, a man that wholly devoted himself to the service of God and his people, labouring night and day; a man who was not to be seduced by the intrigues of God's adversaries, nor intimidated by their threatenings: but who persevered in his work till it was finished, closing his labours with this solemn prayer and appeal: Think upon me, oh my God, for good, according to all that I have done for this people.'+

"Barnabas also was a good man, full of the Holy Ghost, and of faith; and much people was added to the Lord.'§

The blessedness of the dead who die in the Lord: A Sermon delivered at the funeral of Mr. Beeby Wallis.

1792.

The preaching and publishing of funeral sermons is a practice so very common, and the praise bestowed on the pious dead has generally been so indiscriminate, that men of reflecting minds have been led to suspect whether these orations be not the effect of religious complaisance, rather than of wisdom and fidelity; and whether by reducing the standard of moral excellence so as to give to the generality of modern christians a kind of gigantic stature, or a high degree of commendation for the most ordinary virtues, be not adapted to injure rather than promote the interests of true religion.

Mr. Fuller seemed aware of this objection; he, therefore, states and obviates it in a manner that sufficiently justified his own procedure. His words are: "I have commonly declined saying much of deceased friends, and still think, that, generally speaking, it is right to do so, because the generality of characters, even of good men, have nothing in them very remarkable, or worthy of being held up for our imitation. But for this very reason, I think, in some cases, it would be wrong to omit it. Perhaps no human writings have had a better effect, than the Lives of eminently holy

* 2 Chron. xxxi. 20, 21. † Ezra vii. 10. viii. 10. ix. 5. x. 6. Nehemiah, chap. iii-vi. § Acts xi. 24.

men. When, therefore, any such characters appear among us, I think it is right to collect as much as we can, the remembrance of which may be of general use And certainly, the little that is here said of the good man whose funeral solemnities occasioned this apology, was fully demanded by the eminence of his character.

One thing is noticed of him in this discourse, which Mr. Fuller frequently repeated in conversation with peculiar pleasure, as affording singular evidence of that sincerity and uprightness which had marked his general conduct, and it is worthy of being recorded for general instruction. About a week before Mr. Wallis died, he requested a few Christian friends to visit him, and to pray with him.

"Five of us went to see him," says Mr. Fuller. "When there, he told us that he did not wish us to pray for his life; he considered it as the will of God that he should die; and added, his will be done!' But pray,' said he, that if there be any sins of which I have been guilty, and have not yet repented; any sins for which God hath any controversy with me, that he would give me a proper sense of them before I die; or if not, that I might enjoy the light of his countenance in death.' We were all exceedingly affected. After praying with him for about an hour, he gathered up what little strength he had, and addressed himself to us with a kind of solemn farewell."

The Sermon itself, founded on Rev. xiv. 13, is far from being one of Mr. Fuller's best, and will scarcely bear a comparison with his later productions. It is plain and serious, very well adapted to the occasion; but possesses very little pathos, or originality of thought.

The Importance of a deep and intimate Knowledge of Divine Truth: A Sermon delivered at an Association of Baptist Ministers and Churches, at St. Albans, June 1, 1796.

This masterly discourse is founded on the Apostle's reproof of those professors, who, when for the time they ought to be teachers, have need that one teach them again what are the first principles of the oracles of God. Heb. v. 12-14.

For the better elucidation of his text, the preacher observes, that it supposes all divine knowledge to be derived from the oracles of God; that they include a complete system of divine truth; and that believers should not be satisfied with the attainment of the first principles of the doctrine of Christ, which require little or no investigation in order to their being understood, but search into the mean