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.

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.

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."

Despite his prominent role during the last quarter of the eighteenth century in promoting evangelical Calvinism among British Particular Baptists, only portions of the diary of Andrew Fuller (1754-1815), one of the most important surviving manuscripts from that century, have appeared in print in various volumes published between 1816 and 1882, portions usually inaccurately transcribed and highly editorialized. The current edition is the first complete and accurate transcription of Fuller’s diary based on the sole surviving volume now residing at Bristol Baptist College. This edition, with exhaustive identifications, notes, and valuable appendices for students of Baptist history, provides a fascinating glimpse into Fuller’s ministry at Soham and Kettering during a period (1780-1801) when he became the titular head of the Particular Baptists as a result of his preaching throughout Northamptonshire and surrounding counties; his writing, such as his influential work, The Gospel Worthy of All Acceptation (1785); and his multi-national work as founding secretary of the Baptist Missionary Society (1792), a position he diligently maintained until his death in 1815, having left a legacy unequalled by any other minister of his generation.

Explorations of the English Baptist reception of the Evangelical Revival often--and rightfully--focus on the work of the Spirit, prayer, Bible study, preaching, and mission, while other key means are often overlooked. Useful Learning examines the period from c. 1689 to c. 1825, and combines history in the form of the stories of Baptist pastors, their churches, and various societies, and theology as found in sermons, pamphlets, personal confessions of faith, constitutions, covenants, and theological treatises. In the process, it identifies four equally important means of grace. The first was the theological renewal that saw moderate Calvinism answer "The Modern Question," develop into evangelical Calvinism, and revive the denomination. Second were close groups of ministers whose friendship, mutual support, and close theological collaboration culminated in the formation of the Baptist Missionary Society, and local itinerant mission work across much of Britain. Third was their commitment to reviving stagnating Associations, or founding new ones, convinced of the vital importance of the corporate Christian life and witness for the support and strengthening of the local churches, and furthering the spread of the gospel to all people. Finally was the conviction of the churches and their pastors that those with gifts for preaching and ministry should be theologically educated. At first local ministers taught students in their homes, and then at the Bristol Academy. In the early nineteenth century, a further three Baptist academies were founded at Horton, Abergavenny, and Stepney, and these were soon followed by colleges in America, India, and Jamaica.

This book is concerned with English Calvinistic Baptist churches from the later 1600s until the early 1800s, arguing that there was then no connection between restricted communion and hyper- or high Calvinism. A minimal definition of restricted communion would be the reception at the Baptist communion of those alone who had been immersed in water upon a profession of faith. A sketch of English Calvinistic Baptists in the years preceding and following the 1689 Act of Toleration stresses that they were a denomination other than that of the General Baptists, and that most Baptists, irrespective of party lines, were de facto Strict Baptists. Historical arguments for and against restricted communion will demonstrate that during that period there was no definitive link between the Particular Baptists' communion discipline and their interpretations of Calvinism. Attention is given to John Gill's and Andrew Fuller's interpretations of the relation between the atonement and evangelism.