Posts Tagged ‘Andrew Fuller’
The Westminster Conference will take place later this year, God willing, in central London at Regent Hall on Oxford Street. As usual, there are two days of lectures and discussion, Tuesday 8th and Wednesday 9th December. The outline for the two days is below, and the brochure can be downloaded to obtain the booking form. More information can be found at the conference website.
Sin and sanctification in John Owen (Sinclair Ferguson ~ Elder at St. Peter’s Free Church, Dundee). John Owen is one of the monumental figures of the seventeenth century. His profound scriptural sensitivity to sin and understanding of sanctification form some of the deepest currents of his work both as a theologian and as a pastor. This paper will explore these complementary and contradictory elements of Christian experience through the lens of Owen’s wrestling with the issues.
“On the side of God”: Andrew Fuller’s pastoral theology (Jeremy Walker ~ Pastor of Maidenbower Baptist Church, Crawley). Andrew Fuller is recognised as a theologian and for his friendship with and support of William Carey. However, these labours cannot be divorced from his principles and practices as a pastor and a preacher. This was his primary calling. It informed and was expressed in everything else in which he was involved. This paper will draw together some of the convictions recorded, conclusions reached and counsels expressed by Andrew Fuller in the realm of pastoral theology.
The atonement and evangelistic preaching in John Owen (David Pfeiffer ~ Minister of Cheltenham Evangelical Free Church). Apparent tensions between convictions about the definite extent of the atonement joined with commitments to the freeness of the gospel offer are perennial issues in Christ’s church. Few men have contended for the former more effectively than John Owen and his works breathe a lively and transparent concern that lost men should trust in the only Saviour of sinners. David Pfeiffer will help us to see these elements of Owen’s labour in healthy parallel.
Erasmus and the Greek New Testament (Peter Hallihan ~ retired from pastoral ministry; Editorial Consultant for TBS). Erasmus of Rotterdam (1469–1536) was the genius sometimes described as the prince of the humanists. Perhaps his most enduring contribution to learning and religion was his edition of the Greek New Testament of 1516, which became the basis of most vernacular translations of the Scriptures for the next three centuries. Peter Hallihan will give us insights into the man and his work, tracing some of his influences and influence.
Jonathan Edwards and the religious affections (Paul Helm ~ formerly Professor of the History and Philosophy of Religion, King’s College, London). The name of Jonathan Edwards, together with select elements of his theology, have become more prominent in the thinking and practice of Reformed evangelicals in recent years. Ready reference is made to well-known but not always well-understood works such as Edwards’ study of the religious affections. Paul Helm will take a fresh look at this book, emphasising its setting and its sources, helping us grasp the substance and application of Edwards’ work.
Isaac Watts and the gift of prayer (Benedict Bird ~ ThM Student and Greek Teacher at London Theological Seminary). Best known for his hymnody, Isaac Watts was also an influential theologian. He considered prayer to be not only a duty but a precious privilege, and he wrote to assist the saints in learning to pray. He showed that prayer is a gift, but one that can be developed. Prayer is not always high on the agenda in the church of Christ, and not often developed to a high degree when it is. In his Guide to Prayer, Watts directs us still to cultivate “this holy skill of conversation with God.”
Two hundred years ago today, on the morning of Sunday 7th May 1815 dawned, the sixty one year old Andrew Fuller was grieved that he had not the strength to go and worship his God with his people. As his end approached, so his faith had increased. When his dear friend John Ryland Jr. heard that Fuller had testified to a brother minister, “My hope is such that I am not afraid to plunge into eternity,” he declared it the most characteristic expression his friend might have uttered.
Fuller spent his last half-hour seemingly engaged in prayer, though the only words which could be distinctly heard were, “Help me!” He died, said his friend Mr Toller, an Independent minister, “as a penitent sinner at the foot of the cross.”
Just a few days before going home, as Fuller considered his approaching death, he was able to write this to Ryland:
I know whom I have believed, and that he is able to keep that which I have committed to him against that day. I am a poor guilty creature; but Christ is an almighty Saviour. I have preached and written much against the abuse of the doctrine of grace; but that doctrine is all my salvation and all my desire. I have no other hope, than from salvation by mere sovereign, efficacious grace, through the atonement of my Lord and Saviour. With this hope, I can go into eternity with composure. Come, Lord Jesus! come when thou wilt! Here I am; let him do with me as seemeth him good!
Scotland is heading to the voting booths. The people of Scotland will shortly declare whether or not they wish their country to remain part of the Union, or secede. It is, by all accounts, a momentous decision with consequences which can in some measure be accurately predicted, some which can at least be observed coalescing, and some which no-one will have expected. The campaigning, especially as the vote looms, has become strident, even violent. Impassioned pleas ring out from both “Yes” and “No” camps. And many Christians are making what seems to be a watertight case as to how they and others should vote. And some are saying, “Yes,” and others, “No.”
We can and should recognise with thanksgiving the peculiar heritage of the United Kingdom and its constituent parts, with the blessing of genuine Christian influence upon some elements of our national systems and structures. At the same time, I aver that the United Kingdom – in whole and in its parts – is not and never really has been a Christian country. At times, more “a people of the Book,” but not a Christian country. There are Christian individuals, and there are Christian churches, and there is Christian influence, but there are not Christian countries. It’s just not how it works.
So, what difference does this make? What difference might it make in Scotland? In the rest of the Union? In Europe (geographically and politically)? Across the globe?
Andrew Fuller’s brief sermon on “Christian Patriotism” from his collected works is always a helpful read at such a time, whether one considers oneself English, Scottish, Welsh or British. Whichever dog we think we have in the fight, Fuller puts it on a proper leash.
The outcome of the Scottish vote will, in some measure, in the shorter and longer terms, change the circumstances in which the saints go about their business. But our business will not change. We are all still citizens of a heavenly kingdom. When all these things are shaken, as they are in time and most certainly will be when the end comes, the kingdom of Christ remains. Our hopes for the kingdom are not shackled to any particular country or individual or system of government. Our fears need not rise or fall with any fall of rise of any person, party, policy or process, need not be yoked to any particular nation-state. Christ’s kingdom is not of this world – not absolutely of any part or portion of it, but throughout it and above it.
As Christian citizens and Christian patriots, we have genuine and legitimate interests in such questions as those now being posed. Our responsibilities and concerns as Christians in particular nations are many. There may be pains and pleasures, profits and losses, progress and retreat, as an apparent or untraced consequence of the vote in Scotland tomorrow, one way or the other.
However, when the voting is done, and the dust has settled, and the fallout begins, Christ himself remains our peace. He has made both one, and has broken down the middle wall of separation, having abolished in his flesh the enmity, that is, the law of commandments contained in ordinances, so as to create in himself one new man from the two, thus making peace, and that he might reconcile them both to God in one body through the cross, thereby putting to death the enmity. And he came and preached peace to you who were afar off and to those who were near. For through him we both have access by one Spirit to the Father. Now, therefore, you are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God, having been built on the foundation of the apostles and prophets, Jesus Christ himself being the chief cornerstone, in whom the whole building, being fitted together, grows into a holy temple in the Lord, in whom you also are being built together for a dwelling place of God in the Spirit.
While, of course, Paul is not speaking about the English and the Scots – whose enmity, it might be said, sometimes seems to rival that of the Jew and the Gentile – the principle surely stands. What saints from every country have in common transcends all that divides us. When the end comes, these will not be the things that last and they will not be the things that matter. There will come a time when we shall behold a great multitude which no one could number, of all nations, tribes, peoples, and tongues, standing before the throne and before the Lamb, clothed with white robes, with palm branches in their hands, and crying out with a loud voice, saying, “Salvation belongs to our God who sits on the throne, and to the Lamb!” Until then, all our wrangling and wrestling, all our voting and investing, should be conditioned by these heavenly realities. After all, whatever afflictions we suffer here – up to and including being (un)shackled (together) – they are but for a moment, and they are working for us a far more exceeding and eternal weight of glory, while we do not look at the things which are seen, but at the things which are not seen. For the things which are seen are temporary, but the things which are not seen are eternal.
Fix your eyes there before the vote. Consider it well when you or others vote. Hold fast to it after the vote. For we do not set our minds on earthly things. For our citizenship is in heaven, from which we also eagerly wait for the Saviour, the Lord Jesus Christ, who will transform our lowly body that it may be conformed to his glorious body, according to the working by which he is able even to subdue all things to himself.
Through the rise and fall of nations
One sure faith yet standeth fast:
God abides, His Word unchanging,
God alone the first and last.
For those who might be in the vicinity of Bulkington in the UK (not far from Coventry and Leicester), I hope to be at Bulkington Congregational Church this coming Monday (Mon 03 Feb) at 7.30pm for the first of this year’s church history lectures. My subject is “Wrestling: The Life of Andrew Fuller.” I will be attempting an overview of the life and labours of this man of God, drawing some particular lessons for our own day. All are welcome.
Gary Brady offers us Benjamin Beddome here on what Jesus is doing now:
Christ is our advocate with the Father. His presenting his spotless sacrifice before the throne, is a powerful intercession. He also presents the prayers and supplications of the saints, without which, instead of being received with complacency, they must be rejected with abhorrence. But besides this, is there not a vocal intercession? The Scripture leads me to think that there is. Christ was that angel who pleaded for Judah and Jerusalem. “In the days of his flesh he prayed for Peter, that his faith might not fail” and he assured him, and the rest of the disciples, that he would perform the same office for them in heaven: “I will pray the Father, and he shall give you another Comforter.” And as Job evidently speaks of Christ as a Redeemer in one place, so it is not at all improbable that he refers to him as an advocate in another: “O that one” says he, “might plead for a man with God as a man pleadeth for his neighbour.” “It is,” says Dr Owen, “no ways unbecoming the human nature of Christ, in its glorious exaltation, to pray to God; for this seems to be one condition of the advancement of his interest as mediator.” “Ask of me and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.” I have made the two last remarks chiefly because some translate the words of my text,—”Prayer shall be made by him, or through him, continually.”
And here Andrew Fuller on Scripture, of which an excerpt:
All I say, is, when the truth contained in any passage of Scripture is opened to the mind, and impressed upon the heart, this is Christian experience—this is the work of the Spirit; but it is not his work to make any new revelation to the soul, of things not provable from Scripture, which is the ease when he is supposed to reveal to us that we are the children of God, by suggesting some passage of Scripture to our minds, which expresses so much of some other person or persons, there spoken of.
Ah, this is what I love about Fuller: his balance—a profound embrace of sovereign grace coupled with a passion for the salvation of sinners. These doctrines are never at odds, but companions in the extension of Christ’s kingdom.
So says Michael Haykin in correcting some wrong-headed notions about the Particular Baptist theologian.