This study positions itself in the transatlantic, early modern period between American Congregationalist Jonathan Edwards (1703- 1758) and English Baptist Andrew Fuller (1754-1815), and their attempts to express au fait understanding of reformed soteriologcial ideas in the age of reason.

Andrew Fuller (1754-1815) was the leading Baptist theologian of his era, though his works are just now being made available in a critical edition. Strictures on Sandemanianism is the fourth volume in The Works of Andrew Fuller. In this treatise, Fuller critiqued Sandemanianism, a form of Restorationism that first emerged in Scotland in the eighteenth century and was influencing the Scotch Baptists of Fuller's day. Fuller's biggest concern was the Sandemanian belief that saving faith is merely intellectual assent to the gospel. Fuller believed this "intellectualist" view of faith undermined evangelical spirituality. Strictures on Sandemanianism became a leading evangelical critique of Sandemanian views. This critical edition will introduce scholars to this important work and shed light on evangelical debates about the faith, justification, and sanctification during the latter half of the "long" eighteenth century (ca. 1750 to 1815).

Revival is the arguable heartbeat of evangelical Christianity. Though a theologically diverse and globally diffused phenomenon, evangelicalism originated in a distinctly Calvinistic milieu. Many Puritans in the seventeenth century, "evangelicals before the revivals," emphasized the work of the Holy Spirit, including the importance of personal conversion. Unlike theologically Arminian proponents of revival such as Charles G. Finney, many Puritans and early evangelicals believed and taught that the absolute sovereignty of God was compatible with human responsibility. Calvinistic Baptists in the early eighteenth century who rejected this tension declined numerically, yet a new generation of pastors led their denomination through this impasse. Andrew Fuller (1754-1815) defended Reformed doctrine in the Particular Baptist tradition while emphasizing the importance of human response in his preaching, writing, and fundraising for the Baptist Missionary Society. The fruit of Fuller's ministry included growth of churches in England, conversions among people groups in the Global South, and the preservation of Reformed theology in a challenging Enlightenment context.

Nathaniel Taylor was arguably the most influential and the most frequently misrepresented American theologian of his generation. While he claimed to be an Edwardsian Calvinist, very few people believed him. This book attempts to understand how Taylor and his associates could have counted themselves Edwardsians. In the process, it explores what it meant to be an Edwardsian minister and intellectual in the 19th century.

The eighteenth-century English minister Andrew Fuller lived a consequential life, debating noteworthy contemporaries such as Thomas Paine and contributing to the pioneering international work of William Carey. However, his soteriology remains his most significant theological contribution. Fuller explored the role that human agency plays in salvation's reception, and he offered substantive theological proposals that many religious historians now credit with advancing the Evangelical Revival. Fuller's work was both traditional and creative. He sought faithfulness to the broader Protestant tradition but developed that tradition in unique and contextually relevant ways. Despite Fuller's influence, much research into his life and work remains. Andrew Fuller and the Search for a Faith Worthy of All Acceptation examines heretofore underutilized primary sources related to Fuller's theological development. It attends to neglected texts produced by Fuller's opponents and mentors. Analysing these sources provides a fresh reading of Fuller's historical setting, one that contextualizes his theology and illuminates his constructive work on faith as a human response to the Gospel. This new interpretation allows scholars to discern more accurately the concepts that animated Fuller, the persons he sought to refute, and the sources on which he relied. This interpretation of Fuller challenges assumptions in contemporary scholarship and raises new questions for further research.

Constructing a Theology of Prayer: Andrew Fuller’s (1754–1815) Belief and Practice of Prayer fills a lacuna in Fuller studies. Bryant’s work is the first full treatment of Fuller’s theology of prayer, demonstrating the vitality of prayer for Fuller’s ministry and theological reflection. Bryant constructs Fuller’s theology of prayer through a systematic analysis of six major doctrines: the doctrine of God, the Son, the Spirit, Humanity, the Church, and Last Things. Each chapter explores both how Fuller’s doctrine influences his belief and practice of prayer, and how belief and practice of prayer influence doctrine. The study convincingly demonstrates how each major doctrine finds prayer as its corollary. As Fuller states, “Holy practice has a necessary dependence on sacred principle.”

The founders and forerunners of the Southern Baptist Convention were fundamentally shaped by the thought of Puritan theologian Jonathan Edwards and his theological successors. While Baptists in the antebellum South boasted a different theological pedigree than Presbyterians or Congregationalists, and while they inhabited a Southern landscape unfamiliar to the bustling cities and tall forests of New England, they believed their similarities with Edwards far outweighed their differences. Like Edwards, these Baptists were revivalistic, Calvinistic, loosely confessional, and committed to practical divinity. In these four things, Southern Edwardseanism lived, moved, and had its being. In the nineteenth-century, when so many Presbyterians scoffed at Edwards's "innovation" and Methodists scorned his Calvinism, Baptists found in Edwards a man after their own heart. By 1845, at the first Southern Baptist Convention, Southern Edwardseans had laid the groundwork for a convention marked by the theology of Jonathan Edwards.

Andrew Fuller (1754–1815), perhaps the most prominent Particular Baptist of the eighteenth century, has been the subject of much scholarly interest in recent years. No comparative study, however, has been done on the two biographies that give us much of our knowledge of Fuller’s life. John Ryland Jr. (1753–1826), Fuller’s closest friend and ministry partner, not only supervised the publication of Fuller’s works, but sought to give a careful accounting of his friend’s piety. But Ryland’s volume stood in contrast with the less-flattering portrait painted by publisher and pastor, J.W. Morris (1763–1836). This critical edition of Ryland’s 1816 biography provides contextual background and comparative analysis of the two volumes, and shows how Ryland amended his text for its 1818 republication in light of Morris' work. It also demonstrates the profound influence of Jonathan Edwards (1703–1758) on Ryland’s biographical approach. While Edwards’s influence on Ryland and Fuller is widely known, this volume shows how Edwards’s biographical work, especially that of David Brainerd, influenced Ryland’s aim to promote “pure and undefiled religion” through recounting the life of his friend.

Themelios is an international, evangelical, peer-reviewed theological journal that expounds and defends the historic Christian faith. Themelios is published three times a year online at The Gospel Coalition (http://thegospelcoalition.org/themelios/) and in print by Wipf and Stock. Its primary audience is theological students and pastors, though scholars read it as well. Themelios began in 1975 and was operated by RTSF/UCCF in the UK, and it became a digital journal operated by The Gospel Coalition in 2008. The editorial team draws participants from across the globe as editors, essayists, and reviewers. General Editor: D. A. Carson, Trinity Evangelical Divinity School Managing Editor: Brian Tabb, Bethlehem College and Seminary Consulting Editor: Michael J. Ovey, Oak Hill Theological College Administrator: Andrew David Naselli, Bethlehem College and Seminary Book Review Editors: Jerry Hwang, Singapore Bible College; Alan Thompson, Sydney Missionary & Bible College; Nathan A. Finn, Southeastern Baptist Theological Seminary; Hans Madueme, Covenant College; Dane Ortlund, Crossway; Jason Sexton, Golden Gate Baptist Seminary Editorial Board: Gerald Bray, Beeson Divinity School Lee Gatiss, Wales Evangelical School of Theology Paul Helseth, University of Northwestern, St. Paul Paul House, Beeson Divinity School Ken Magnuson, The Southern Baptist Theological Seminary Jonathan Pennington, The Southern Baptist Theological Seminary James Robson, Wycliffe Hall Mark D. Thompson, Moore Theological College Paul Williamson, Moore Theological College Stephen Witmer, Pepperell Christian Fellowship Robert Yarbrough, Covenant Seminary

South Carolina Baptist Richard Furman (1755–1825) personified a host of seeming contradictions. As a Regular Baptist baptized by a Separate Baptist, an ardent patriot with puritan sensibilities, a Federalist who zealously defended religious liberty, and a slave-owning aristocrat who associated with backwoods revivalists, Furman is a complex figure in American history. His doctrine of atonement exhibited this same complexity, as he uniquely held to both a penal substitutionary theory of the atonement as well as to a moral governmental view, models of the atonement that were often conceived as mutually exclusive in the nineteenth century. Furman was the first of his American Baptist kind to attempt to integrate these two models. As a Baptist standing at the political, cultural, and theological crossroads of America, Furman blended Edwardsean and confessional Calvinism, Regular and Separate Baptist traditions, and a host of other elements into his theology, laying the groundwork for an entire generation of Southern Baptists who followed in his theological footsteps.