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Works of Andrew Fuller Hardcover – June 1, 2007
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About the Author
Converted in 1769, Fuller was called to the pastorate of his family's church (1775). These were the formative years of his ministry, when his theological understanding was sharpened through close study of the writings of Jonathan Edwards, and by his life-long friendships with his closest ministerial colleagues, Robert Hall Sr., John Ryland Jr., and John Sutcliff.
In 1782 he became pastor of the Baptist church in Kettering, Northamptonshire. Here he spent 33 fruitful years in pastoral ministry, theological controversy, and missionary endeavour. Perhaps the most significant event in his ministry here was the publishing in 1785 (second edition 1801) of his The Gospel Worthy of All Acceptation. Its main purpose was to set forth the truth that faith in Christ is the duty of all men who hear, or have opportunity to hear, the gospel. This epoch-making book says Michael Haykin, sought to be faithful to the central emphases of historic Calvinism while at the same time attempting to leave preachers with no alternative but to drive home to their hearers the universal obligations of repentance and faith. Its significance cannot be exaggerated, for it led directly to Fuller's whole-hearted involvement in the formation of the Baptist Missionary Society (1792) and the subsequent sending of the Society's most famous missionary, William Carey to India (1793).
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Top Customer Reviews
If you want a good collection of Fuller with letters, sermons, books, pamphlets and a memoir at a low cost, this is the volume for you.
This is a collection of writings and opinions of Andrew Fuller concerning the controversies he was embroiled in. It's not a systematic theological work but does contain some of Fuller's theological thoughts and opinions. It's a thick book that takes up a lot of space, space that could be used for other volumes of greater worth.
Andrew Fuller was also abusive toward Baptists who taught the gospel of particular redemption, especially against John Gill and Abraham Booth. For more on the errors of Fullerism, read Booth's "Divine Justice Essential to Divine Character" or William Rushton on "particular redemption".
If you say that Christ died for everybody in some way which is not enough, and that also Christ died for the elect so they will meet the conditions for the application of the death for everybody, which of these gospels do you preach? Do you preach election for the application, and thus the need for regeneration before faith? My guess is that you do not. Rather, you preach the "for everybody but not enough" lie that most everybody else teaches.