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This was a sermon of his own, which has since been printed at Edinburgh, and which I, on that account, omit transcribing.
Thus did he earnestly watch for opportunities to do good to the children of his friends, as well as to his own, and to his more distant relatives. Surely our Brethren, who think us mistaken in not daring to baptize our infants, unless we could find precept, precedent, or satisfactory consequence, in favour of that practice, in the New Testament, must admit that he was as much concerned for the salvation of his children, as they can be for the spiritual welfare of theirs. I trust this is generally the case with others of our persuasion.
An Account of Mr. Fuller's Frame of Mind under various Personal Afflictions, and in his last Illness and the immediate approach of Death-His last Letter to the Editor- Account of his Funeral-Extract from Mr. Toller's Sermon, &c.
BEFORE I enter on the peculiar subject of this chapter, I would remark, that I cannot but think that the preceding account contains much to illustrate the life, walk, work, and fight of faith. My dear Brother could truly say, I through the law am dead to the law, that I might live unto God. He had that impressive sense of the extent, strictness, and spirituality of the divine law, and at the same time that deep conviction of it's perfect equity and goodness, which induced him, from a cordial approbation of it's requirements, and a thorough acquiescence in the justice even of it's penal sanctions, to renounce all dependence upon any righteousness of his own. He considered the attempt of a sinner to recommend himself unto God, by any supposed merit of his own, as insolent presumption; as illegal as it is anti-evangelical. He loved the law too well to wish it altered, or abated, or to be in any way dishonoured : and his arquaintance with the gospel confirmed and increased the force of this sentiment; for he was crucified with Christ; he entered into the manifest import of his death; and inferred, that if it were requisite for one of such dignity as the incarnate Son of God to die for all that shall be saved, to prevent their escaping personal punishment from being a dishonour to the divine government, then were they all dead, or justly and fairly condemned to eternal deallı; for if they had not deserved the curse of the law themselves, it's infliction upon him in their stead must have been the most shocking event that could be conceived! On this supposition, the atonement must be considered, not as an infinitely wise expedient, to prevent any ill effect from following the pardon of inexcusable criminals, who were not fit to be objects even of mercy without a full exhibition of God's abborrence of their crimes; but, (Heaven forbid the blasphemy!) an amends made to us, for the rigour of a law 100 severe to be enforced, and which would have excused or even justified our enmity, had not such deliverance been granted! Far otherwise, indeed, were my friend's views of the cross of Christ. He understood the just import of the atonement, and hence, living and dying, he ascribed all his salvation to rich, free, and sovereign grace: not calling that kindness by the name of grace, which was imagined necessary to prevent the divine character from being impeached, on account of too much severity; but considering grace as goodness extended to the unworthy and hell-deserving ; or as imparting the highest good to those who truly deserved wrath to come upon them to the uttermost; and this in such a way, as more strongly to express God's abhorrence of sin, than any punishment which the sinner could have endured in his own person to eternity
Thus his illegal hopes being slain, he was begotten again to a new and lively hope, by the resurrection of Jesus Christ from the dead; and though crucified with Christ, nevertheless he lived, and that unto God; entering into the holy tendency of the gospel, as well as into it's humbling import. Thus the life which he lived in the flesh, he lived by the faith of the Son of God; accounting that if Jesus loved him, and gave himself for him, it must be most reasonable that he should love the Redeemer in return, and devote himself wholly to him. He felt that he was not his own, but, having been bought with a price, was bound to live not to himself, but to bim that died and rose again. He considered every obligation to obedience, under which a rational creature could lie antecedently to the consideration of redemption,
as confirmed and enhanced by the niediation of that illustrious person, who has magoitied the law and made it honourable: and he felt bimself laid under new, additioval, powerful, and endearing obligations, by the love of the Saviour, and the benefits secured to him through his gracious interposition.
He considered the perfect obedience of God's incarnate Son, who voluntarily assumed the form of a servant, as being at once the sole ground of his justification, and the lovely pattern of his sanctification. Aud the former view of it, instead of obscuring the lalier, only endeared it to him the more abundantly. That Holy One could never say, · Because I am holy, ye need not be holy;' his language is, As he who hath called you is holy, so be ye holy in all manner of conversation ; because it is written, Be ye holy, for I am holy. Hence as he desired to be found in Christ, not having his own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith; iso he lived upon him for strength as well as for righteousness. He earnestly sought sanctification* from Christ, as well as justification in
Some, of late, are not satisfied with the idea of an imputed righteousness for justification, but talk also of an imputed sanctification. What do they intend by this phrase ? If they mean no more than this, that God, (in placing to the