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Posts Tagged ‘Andrew Fuller’

Fuller and the Atonement (Part 4): Limited Atonement and Free Offer

Tom Nettles

Editorial note: This is the seventh post in a series on Andrew Fuller’s theology. Here is the series so far: Fuller the Non-Calvinist? (Part 1), Fullerite: Doctrine of Inability (Part 2), Fuller and Irresistible Grace (Part 3), Fuller and the Atonement – 1/4 (Part 4), Fuller and the Atonement – 2/4 (Part 5), Fuller and the Atonement – 3/4 (Part 6), and Fuller and the Atonement 4/4 (Part 7).

Fuller’s rejection of the commercial understanding of moral justice was two-fold (at least). One, such a limitation, that is, forgiveness dependent on the enumeration of sins and their commensurate guilt, was impossible by the very nature of Christ’s infinite excellence. Christ’ infinite fullness of worthiness necessarily offered to the Father a complete satisfaction, rendering salvation, especially forgiveness as an intrinsic necessity of salvation, a matter of divine sovereignty, eternally determined, in its application. So, the reason for Christ’s incarnation and his fulfillment of the office of priest as a ransom, reconciliation, propitiation,…..

 

 

 

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Fuller and the Atonement (Part 3): Until You Have Paid the Last Penney

Tom Nettles

Editorial note: This is the sixth post in a series on Andrew Fuller’s theology. Here is the series so far: Fuller the Non-Calvinist? (Part 1), Fullerite: Doctrine of Inability (Part 2), Fuller and Irresistible Grace (Part 3), Fuller and the Atonement – 1/4 (Part 4), Fuller and the Atonement – 2/4 (Part 5), Fuller and the Atonement – 3/4 (Part 6), and Fuller and the Atonement 4/4 (Part 7).

Though Andrew Fuller asserted that Calvinists in general held the covenantal application view of particular redemption, historically that which he called the “commercial” view has co-existed with it. That view, defended among the Baptists by John Spilsbury [1] (as far as we can discern the first Particular Baptist pastor), Abraham Booth [2], and John L. Dagg [3], contends that the suffering of Christ is a matter of actual measurable justice. The propitiatory wrath set forth by the Father must be commensurate with the degree of susceptibility to punishment for all those that the Father gave to the Son. For them in particular Jesus sanctified himself….

 

 

 

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Fuller and the Atonement (Part 2): A Way Out or a Way In?

Tom Nettles

Editorial note: This is the fifth post in a series on Andrew Fuller’s theology. Here is the series so far: Fuller the Non-Calvinist? (Part 1), Fullerite: Doctrine of Inability (Part 2), Fuller and Irresistible Grace (Part 3), Fuller and the Atonement – 1/4 (Part 4), Fuller and the Atonement – 2/4 (Part 5), Fuller and the Atonement – 3/4 (Part 6), and Fuller and the Atonement 4/4 (Part 7).

In the second edition of GWAA, Fuller chose not to defend the “principle of pecuniary satisfaction” as consistent with general invitations to reconciliation. He concentrated on the position taken by the synod of Dort, and that of ”all the old Calvinists” [2:710]. He had begun this refinement process in Reply to Philanthropos and in The Reality and Efficacy of Divine Grace.

The core of the argument is that the intrinsic value of Christ’s suffering, given the infinite dignity of his person, is sufficient for the forgiveness…..

 

 

 

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Fuller and the Atonement (Part 1): “It is Enough that Jesus Died”

by Tom Nettles

Editorial note: This is the fourth post in a series on Andrew Fuller’s theology. Here is the series so far: Fuller the Non-Calvinist? (Part 1), Fullerite: Doctrine of Inability (Part 2), Fuller and Irresistible Grace (Part 3), Fuller and the Atonement – 1/4 (Part 4), Fuller and the Atonement – 2/4 (Part 5), Fuller and the Atonement – 3/4 (Part 6), and Fuller and the Atonement 4/4 (Part 7).

Fuller“The Son of God appeared—took our nature, obeyed the law, and endured the curse, and hereby made full and proper atonement for the sins of his own elect.” So confessed Fuller in 1783 at his installment as pastor at Kettering. In Fuller’s discussion of the atonement in 1785 in the first edition of The Gospel Worthy, subheaded as “Concerning Particular Redemption,” Fuller pointed to an objection based on the supposed absurdity that “God can have made it the duty of any man to believe in Christ for the salvation of his soul, or that he can have promised salvation to him on his so believing, when all the while his salvation was not the end for which he died.”i The Table of Contents described his argument in these words: “If faith were a believing Chirst [sic] died for me in particular, this objection would be unanswerable.” The second statement of the summary asserted, “No necessity for the party knowing his particular interest in Christ’s death in order to believe in him, or for his having any such interest to render it his duty.” Fuller’s basic argument in the first edition is that, at the time….

 

 

 

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Churches, Get a Calvinist Pastor!

March 28, 2017 2 comments

Tom Nettles

Southern Baptists inherited the most compelling aspects of all the Baptist Calvinists that preceded them. James P. Boyce summarized this well. He encouraged every preacher to get theological education in some way, even if it could not be at the Seminary in Greenville, South Carolina. If no other means were available, he advised, “work at it yourself.” The fathers of the convention did this, Boyce claimed; “They familiarized themselves with the Bible, and Gill and Andrew Fuller, and they made good and effective preachers. God is able to raise up others like them.”1 The irony of Boyce’s appeal to the grassroots for support of theological education was this: the seminary would not interrupt, but would perpetuate, the work of pastoral ministry, preaching and theology consistent with the Gill/Fuller tradition.

But this is the very difficulty that we face at this moment in Southern Baptist history. God indeed is raising up others like them, that is,….

 

 

 

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Fuller and Irresistible Grace: The Necessity of Regeneration as Prior to Repentance and Faith

by Tom Nettles

Editorial note: This is the third post in a series on Andrew Fuller’s theology. Here is the series so far: Fuller the Non-Calvinist? (Part 1), Fullerite: Doctrine of Inability (Part 2), Fuller and Irresistible Grace (Part 3), Fuller and the Atonement – 1/4 (Part 4), Fuller and the Atonement – 2/4 (Part 5), Fuller and the Atonement – 3/4 (Part 6), and Fuller and the Atonement 4/4 (Part 7).

John Ryland Jr., the dear friend and memoirist of Andrew Fuller, in recounting many of the writings of Fuller put in his own comment on the Sandemanian controversy as something of a summary of the argument of his deceased friend. “Nor can a man, while under the dominion of sin, believe that it is a most blessed privilege to be saved from sin itself, as well as from it’s [sic] consequences. Hence I still conceive,” Ryland continued, “that regeneration, strictly so called, must in the order of nature, precede the first act of faith. Not that it can be known except by it’s effects; nor that a consciousness thereof is necessary to warrant the sinner’s first application to Christ.” [221, Ryland, Life and Death of the Rev. Andrew Fuller]

 

 

 

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Sandemanianism

March 16, 2017 2 comments

by Michael Haykin

Andrew Fuller and the Sandemanians

In December 1967, Dr Martyn Lloyd-Jones gave an address to what was then known as the Puritan Conference on the topic of ‘Sandemanianism’. Our initial reaction might be that the topic is esoteric, of little interest or value to modern men and women. But we would not feel this way if we were well-versed in the history of eighteenth-century Evangelicalism, the womb from which this particular doctrinal viewpoint came forth. Dr Lloyd-Jones proceeded to show that this theological aberration is of paramount importance for our own day. This article seeks to explore some aspects of the long-forgotten Sandemanian controversy.

Sandemanianism and the nature of saving faith

The roots of Sandemanianism lie in the 1720s when John Glas (1695-1773), minister of the Church of Scotland work in Tealing, Scotland, and a man of considerable erudition, gradually came to the conviction that Christ’s kingdom is one that is completely spiritual and, as such, independent of both state control and support. A church of some seventy believers was formed in the parish of Tealing, and over the next couple of decades ‘Glasite’ congregations could be found in Dundee, Perth, Edinburgh and booming textile centres such as Paisley and Dunkeld. Although the Glasites were never numerous, Glas’ views exerted wide influence throughout the British Isles and America, especially through the travels and writings of his son-in-law Robert Sandeman (1718-1771), whom Lloyd-Jones rightly describes as ‘a born controversialist’. In addition to adopting such practices as foot-washing, holy kissing, the use of lots to determine God’s will, and an insistence on unanimity in all church decisions, Glas’ and Sandeman’s followers also distinguished themselves from other eighteenth-century Evangelicals by a predominantly intellectualist view of faith. They became known for their cardinal theological tenet that saving faith is ‘bare belief of the bare truth’.

 

 

 

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