Fuller on Defending the Faith

by David E. Prince

“The struggle between religion and irreligion has existed in the world in all ages; and if there be two opposite interests which divide its inhabitants, the kingdom of Satan and the kingdom of God, it is reasonable to expect that the contest will continue till one of them be exterminated. The peaceful nature of Christianity does not require that we should make peace with its adversaries , or cease to repel their attacks, or even that we should act merely on the defensive. On the contrary, we are required to make use of those weapons of the Divine warfare with which we are furnished, for the pulling down of strong holds, casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.

The opposition of the present age has not been confined to the less important points of Christianity, nor even to its first principles: Christianity itself is treated as an imposture. The same things, it is true, have been advanced, and as frequently repelled, in former ages; but the adversaries of the gospel of late, encouraged it should seem by the temper of the times, have renewed the attack with redoubled vigor […].

One thing which has contributed to the advantage of infidelity, is the height to which political disputes have arisen, and the degree in which they have interested the passions and prejudices of mankind. Those who favour the sentiments of a set of men in one thing, will be in danger of thinking favourably of them in others; at least, they will not be apt to view them in so ill a light, as if they had been advanced by persons of different sentiments in other things as well as in religion. It is true, there may be nothing more friendly to infidelity in the nature of one political system than another; nothing that can justify professing Christians in accusing one another merely on account of a difference of this kind, of favoring the interest of atheism and irreligion: nevertheless it becomes those who think favourably of the political principles of infidels to take heed, lest they be insensibly drawn away to think lightly of religion. All the nations of the earth, and all the disputes on the best or worst modes of government, compared with this, are less than nothing and vanity.

To this it may be added, that the eagerness with which men engage in political disputes, take which side they may, is unfavourable to a zealous adherence to the gospel. Any mere worldly object, if it become the principal thing which occupies our thoughts and affections, will weaken our attachment to religion; and if once we become cool and indifferent to this, we are in the high road to infidelity. There are cases, no doubt, relating to civil government, in which it is our duty to act, and that with firmness; but to make such things the chief object of our attention, or the principal topic of our conversation, is both sinful and injurious. Many a promising character in the religious world has, by these things, been utterly ruined.

The writer of the following pages is not induced to offer them to the public eye from an apprehension that the Church of Christ is in danger. Neither the downfall of popery, nor the triumph of infidels, as though they had hereby overturned Christianity, have ever been to him the cause of a moment’s uneasiness. If Christianity be of God, as he verily believes it to be, they cannot overthrow it. He must be possessed of but little faith who can tremble, though in a storm, for the safety of the vessel which contains his Lord and Master. There would be one argument less for the divinity of the Scriptures, if the same powers which gave existence to the antichristian dominion had not been employed in taking it away. But though truth has nothing to fear, it does not follow that its friends should be inactive; if we have no apprehensions for the safety of Christianity, we may, nevertheless, feel for the rising generation. The Lord confers an honour upon his servants in condescending to make use of their humble efforts in preserving and promoting his interest in the world. If the present attempt may be thus accepted and honoured by Him, to whose name it is sincerely dedicated, the writer will receive a rich reward.”

Excerpt From “The Gospel Its Own Witness”, 1799

Fuller, Andrew, The Works of Andrew Fuller. Edinburgh: Banner of Truth Trust, 2007.

 

Source [Andrew Fuller Center]

Men Worth Remembering: Andrew Fuller

Men Worth Remembering: Andrew Fuller

By his Son, Andrew Gunton Fuller

The British Quarterly Review, 1883

 

WE question if “the Truth as it is in Jesus” has ever had, at any rate in some important respects, a nobler champion than it found in Andrew Fuller. He was the main instrument employed by Divine Providence for purifying and liberalising the theology of the “orthodox” churches in England a century ago. He begin to exercise his gifts as a preacher in 1773, when nineteen years of age, and few ministers of Christ have wielded a more commanding and wholesome pulpit influence than that which he maintained for the best part of forty years. His sermons were remarkable for their solidity, clearness, pungency, and unswerving fidelity to Scripture teaching, whilst his set expositions of some important portions of the Word of God were sound and lucid in the extreme. Much of his public life was spent in controversy, which he never coveted, but from which he never shrank when duty called him to it, and which he always conducted with Christian fairness and kindliness of spirit. As to his zeal for missions to the heathen, the prolonged and unremitting toil which he cheerfully underwent on their behalf, and the respect and devotion which his wise advocacy secured for them on every hand — all this is a matter of well-known history. His life has, with more or less of detail, been frequently written — the two chief biographies being those of his son, Andrew Gunton Fuller (prefixed to his collected works), and his grandson, Thomas Fuller (for the “Bunyan Library”). To these should be added those of Dr. Ryland and the Rev. Mr. Morris. There remained a yet further possibility of doing justice to Mr. Fuller’s memory, and of extending its usefulness; and a favourable opportunity of accomplishing this task occurred in the publication by Messrs. Hodder & Stoughton of their admirable series under the general title of “Men Worth Remembering”. They wisely entrusted this new biography of Mr. Fuller to his son, Andrew Gunton Fuller, who, though now in the later stages of a very long life, still retains his wonted mental vigour and literary skill. In his Preface he says: “I have long felt that, if any further presentation of my father’s life were made, a more special reference than has yet appeared to his homelife, and its influence upon the various aspects of his public engagements, was desirable, and this could scarcely be supplied with so much advantage as by one who has been an actual sharer of its conditions.”

This extract will give a sufficient clue to the character of the present work. The story is most admirably told. It abounds in telling anecdotes and charming reminiscences, and gives a greatly enhanced interest to our study of the man who was so devoted a servant of the Saviour, so affectionate a husband, so wise and tender a father, so faithful a friend, and so bright a light to our own denomination and to the Church and the world at large during the later years of the last century and the earlier years of the present. The hook is beautifully printed and firmly hound, and its price is so moderate that none need be deterred from a purchase.

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Andrew Fuller was more than accidentally or denominationally remarkable in the religious world of England at the close of the last century and the first fifteen years of this. He was intrinsically a strong man; of homely type and humble feeling, but essentially an independent thinker and an indomitable worker, a man whose counsels would have been heard and whose hand would have been felt in any social or political movement. A Baptist minister, in almost extreme contrast at almost every point but that of piety with his brilliant compeer, Robert Hall, he was one of the founders of modern missions — a typical man to hold the rope while others went down into the pit; not because he would not have gone down himself as simply and heroically as the foremost, but because his course otherwise was marked out for him. His wisdom, fearlessness, and determination as Missionary Secretary in difficult times could scarcely be surpassed. In dealing with the inimical government of the day, his tact was as great as his purpose was indomitable. He made strong men feel his strong hand. His letters to missionaries are full of devout feeling and tenderness; for both strength and tenderness in him were finely blended with deep piety and unaffected humility. His robust thinking did much to break the very heavy yoke of Antinomian Calvinism which then bound the churches. He died in 1815, and his son survives to tell the story of his life, which he does in a way equally delicate and vigorous. It is a most interesting record of a most remarkable man.

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[From The British Quarterly Review, Volume 77, 1883, pp. 44-46. Published in London, Hodder and Stoughton, 1882. Scanned and formatted by Jim Duvall.]

 

Source [Baptist History Homepage]

Charles Spurgeon Reflects on Andrew Fuller’s Baptism

On July 19, 1863, Charles Haddon Spurgeon was preaching from Romans 10:10 on “Confession with the Mouth” at the Metropolitan Tabernacle in London. During the sermon he reflected on his reading “the life of good Andrew Fuller” the previous day.

I was noting when reading yesterday the life of good Andrew Fuller, after he had been baptized, some of the young men in the village were wont to mock him, asking him how he liked being dipped? and such like questions which are common enough now-a-days. I could but notice that the scoff of a hundred years ago is just the scoff of to-day. [1]

This is likely a reference to Fuller’s account in the memoir of his early life compiled from two series of letters written to friends. This memoir formed the basis of the nineteenth-century biographies of Fuller by his son Andrew Gunton Fuller, John Morris, and John Ryland, Jr. Fuller had written,

Within a day or two after I had been baptized, as I was riding through the fields, I met a company of young men. One of them especially, on my having passed them, called after me in very abusive language, and cursed me for having been ‘dipped.’ My heart instantly rose in a way of resentment; but though the fire burned, I held my peace; for before I uttered a word I was checked with this passage, which occurred to my mind, ‘In the world ye shall have tribulation.’ I wept, and entreated the Lord to pardon me; feeling quite willing to bear the ridicule of the wicked, and to go even through great tribulation, if at last I might but enter the kingdom. [2]

Spurgeon’s familiarity with the life of Fuller and the popular stories about him that were circulating in the nineteenth century served him well for illustration purposes throughout his ministry.

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[1] C. H. Spurgeon, The Metropolitan Tabernacle Pulpit Sermons, vol. 9 (London: Passmore & Alabaster, 1863), 401. This is likely a reference to Spurgeon described this reading in almost identical words in his autobiography.

I was noting, when reading the life of good Andrew Fuller, that, after he had been baptized, some of the young men in the village were wont to mock him, asking him how he liked being dipped, and such like questions which are common enough nowadays. I could but notice that the scoff of a hundred years ago is just the scoff of to-day.

Spurgeon, Autobiography, 1:149–150.

[2] Andrew Gunton Fuller, The Complete Works of Andrew Fuller: Memoirs, Sermons, Etc., ed. Joseph Belcher, vol. 1 (Philadelphia: American Baptist Publication Society, 1845), 7. This was originally from a letter written by Fuller to a friend in Liverpool in January, 1815. See Michael A.G. Haykin, The Armies of the Lamb: The Spirituality of Andrew Fuller (Dundas, ON: Joshua Press, 2001), 77–78.

[Previously posted on the blog of The Andrew Fuller Center for Baptist Studies.]

 

Source [Thoughts of a Pastor-Historian]

Letter from C. H. Spurgeon to A. G. Fuller Commending Andrew Fuller

In 1831, Andrew Gunton Fuller, the son of Andrew Fuller (1754-1815), gathered together all of his father’s writings and published them in five volumes. This set was later revised by Joseph Belcher and published in three volumes by the American Baptist Publication Society in 1845.(1) These sets had included a biographical memoir of Fuller by A. G. Fuller. Near the end of his life, the younger Fuller published a full length biography of his father in the series “Men Worth Remembering.” Apparently, A. G. Fuller sent a complimentary copy of his Andrew Fuller(2) to London’s greatest preacher of the day, Charles Haddon Spurgeon. The following letter of appreciation from Spurgeon survives. From this letter we learn of Spurgeon’s regard for Andrew Fuller as a theologian.

Venerable Friend,

I thank you for sending me your Andrew Fuller. If you had lived for a long time for nothing else but to produce this volume, you have lived to good purpose.

I have long considered your father to be the greatest theologian of the century, and I do not know that your pages have made me think more highly of him as a divine than I had thought before. But I now see him within doors far more accurately, and see about the Christian man a soft radiance of tender love which had never been revealed to me either by former biographies or by his writings.

You have added moss to the rose, and removed some of the thorns in the process.

Yours most respectfully,

C. H. Spurgeon (3)

___________________

(1) This set is kept in print by Sprinkle Publications.

(2) Andrew Gunton Fuller, Andrew Fuller (London: Hodder and Stoughton, 1882). This work is available for free on Google Books.

(3) Cited in Gilbert Laws, Andrew Fuller: Pastor, Theologian, Ropeholder (London: The Carey Press, 1942), 127.

 

 

Source [Thoughts of a Pastor-Historian]

An initial reading plan of Andrew Fuller

By Michael A.G. Haykin

I was recently asked by a brother who had purchased Andrew Fuller’s Works where and what to begin reading. I suggested first off, his circular letters, especially these:

1.Causes of Declension in Religion, and Means of Revival (1785)
2.Why Christians in the present Day possess less Joy than the Primitive Disciples (1795)
3.The Practical Uses of Christian Baptism (1802)
4.The Promise of the Spirit the grand Encouragement in promoting the Gospel (1810)

Then his Edwardsean work in which you see Fuller the theologian of love:

5.Memoirs of Rev. Samuel Pearce (1800)

His ordination sermons are also gems, especially:

6.The Qualifications and Encouragements of a Faithful Minister, illustrated by the Character and success of Barnabas
7.Spiritual Knowledge and Holy Love necessary for the Gospel Ministry
8.On an Intimate and Practical Acquaintance with the Word of God

Finally, the best of his apologetic works, his rebuttal of Sandemanianism:

9.Strictures on Sandemanianism (1810).

Tolle lege!

 

 
Source [Andrew Fuller Center]

Andrew Fuller on Preaching Christ

by Tom Hicks

“We preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus’ sake.” 2 Corinthians 4:5

Andrew Fuller believed that a preacher’s greatest responsibility is to preach Christ and Him crucified. Fuller warned, however, that preachers find themselves in particularly great danger of failing to preach Christ because they are so familiar with divine things, and their souls can so easily become dull. Too many men preach things other than Christ because they do not mix their study with faith and sincere devotion. Fuller preached a sermon on 2 Corinthians 4:5 in which he exhorted preachers to preach Christ.

 

 

 

Read the entire article here.

Reformed Baptist Piety

by Bob Gonzales

Reformed Baptist Seminary asked Dr. Michael Haykin to deliver three lectures on the practical piety exemplified in the teaching and practice of early English Baptists of the 17th and 18th centuries. In the first lecture, Dr. Haykin demonstrates how the 17th and 18th century Calvinist Baptists stressed the importance of the “means of grace” for promoting spiritual growth in the church. Baptist theologian Andrew Fuller’s teaching on the spirituality of baptism is the topic of lecture two. Finally, Dr. Haykin focuses on the life and ministry of Samuel Pearce, a contemporary and friend of William Carey and Andrew Fuller. These lectures constitute part of the curriculum for RBS’s course PT 501 Call & Cultivation. If you’d like to audit the lectures of the entire course, click here.

Lecture 1: The Means of Grace in English Baptist Piety, 1660s-1810s

Lecture 2: “A Garden Enclosed”: Spirituality of Baptism in Andrew Fuller

Lecture 3: “A Mind Wholly Given to God”: The Piety of Samuel Pearce

 
Source [It is Written]

Strength will be found in Christ

In this way, reader, you will find rest for your soul. In your journey to the heavenly world, you will have much to do, much to oppose, and it may be, much to suffer; but by a life of faith on him in whom you first believed, you will find strength equal to your day. Duties will be pleasant, temptations will be overcome, and the sufferings of this present life will work a far more exceeding and eternal weight of glory.

Rev. Andrew Fuller–The Great Question Answered

When you receive Christ as Priest, you receive him as King also

But though believing in Christ has a special respect to him as the way of acceptance with God, yet, when you receive him as your atoning Priest, you will also receive him as your King. When you “come” to him, as guilty and heavy-laden, for rest, you will at the same time “take his yoke upon you,” and “learn his meek and lowly spirit.” Though we are justified by faith alone, yet it is not by a faith which is alone, but contains the seeds of universal obedience. In one view, namely, as receiving the Saviour, and uniting us to him, it justifieth; in another view, namely, as including the principles of a holy life, it sanctifieth.

Rev. Andrew Fuller–The Great Question Answered

We must receive Christ as a propitiation for our sin

To believe in the Lord Jesus Christ, is to receive him as he is revealed in the Gospel. Christ is God’s first gift, with, or for the sake of whom, he bestows all others; and believing in him corresponds with it. If God first give Christ, and with him all things freely, we must first receive Christ, and with him all things freely. Hence it is said, “He that hath not the Son of God, hath not life.” We must receive him as that for which he was given, which was to be a sacrifice, or propitiation for sin, that God might be just in justifying poor ungodly sinners who believe in him. We must trust in him as the sole ground of hope, and, plead for pardon only in his name. Receiving Christ as by a marriage-covenant, we become one with him, and so are interested in all that he hath done and suffered on earth, and in all that he is now doing at the right hand of God.

Rev. Andrew Fuller–The Great Question Answered