From Fuller's letter to a young friend: ". . . The invitations of the gospel are universal. Though God would never hear the prayers or regard the tears of a sinner, like you, for your own sake; yet he will hear from heaven, his dwelling-place, that petition which is sincerely offered in the name of his Son. Repent of your sin, and you shall find mercy: believe his gospel with all your heart, and you shall live. Plead the worthiness of Christ as the ground of acceptance, to the utter rejection of your own, and God will graciously hear, forgive, and save you. . . ." - [p. 89]
Andrew Fuller
MEMOIR OF REV. ANDREW FULLER
By Andrew Gunton FullerSECTION IV.
FORMATION OF BAPTIST MISSION - DEPARTURE OF MISSIONARIES - LETTERS ON SOCINIANISM - SECOND MARRIAGE - PREACHING IN BRAYBROOK CHURCH - JOURNEY TO SCOTLAND - TROUBLE RELATIVE TO HIS ELDEST SON - PUBLICATIONS ON DEISM, UNIVERSAL SALVATION, BACKSLIDING, SPIRITUAL PRIDE - SECOND JOURNEY TO SCOTLAND - JOURNEY TO IRELAND - CORRESPONDENCE WITH AMERICA - DIPLOMAS - THIRD JOURNEY TO SCOTLAND - CORRESPONDENCE - PUBLICATION OF DIALOGUES, &C. - ATTACK ON THE MISSION - FOURTH JOURNEY TO SCOTLAND - CHARGE OF PERSECUTION - JOSEPH FULLER - JOURNEY TO WALES - FIRE AT SERAMPORE - EAST INDIA CHARTER - DEATH OF MR. SUTCLIFF, &C.
THE employments of life have been ranked among its greatest blessings; and never does their value appear more striking than when they are directed to the relief of a mind overwhelmed with distress. In conjunction with a few individuals, who had united with him in strenuous efforts to induce compassion on behalf of the heathen world, Mr. Fuller was, in the midst of his afflictions, occupied in maturing plans which issued in the formation of the "Particular Baptist Society for propagating the Gospel among the Heathen." A meeting was convened for that purpose, at Kettering, on the 2d of October, 1792, on which occasion the contributions amounted to L13 2s. 6d., which then constituted the whole of its pecuniary resources.
The meetings for prayer and conference, established in 1784, contained the germ of this institution; but the specific design of a missionary undertaking originated with the venerable Dr. Carey, at that time pastor of the church at Leicester. This distinguished individual, though of obscure origin, displayed at an early period an astonishing facility in the acquirement of languages,1 which, united with eminent piety and enthusiastic ardour in the most sacred of causes, and aided by the association and counsels of such men as Ryland, Sutcliff,
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1 Evidence of this is afforded in his early appointment to the professorship of Sanscrit in the college of Fort William.
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Pearce, and the subject of these memoirs, led to results truly astonishing. The Baptist mission has extended its operations over a large portion of the continent of India, having circulated in that vast tract of country copies of the New Testament in nineteen different languages, 2 and of the whole Bible in six, established schools for the instruction of the heathen youth, and already resulted in the hopeful conversion of several hundreds of Hindoos and Mussulmans, besides upwards of 20,000 of the negro population of the West Indies. In this mighty enterprise, the commencement of which was distinguished by extraordinary modesty of pretension and silence of operation, Mr. Fuller found ample scope for the exercise of those powers of mind with which he was endowed; and to this, beyond a doubt, he sacrificed his life.The characteristic qualities severally displayed by Mr. F.'s associates in this work illustrate an interesting peculiarity in the Divine procedure. In the accomplishment of any great design, men of various and even opposite temperament are selected, (as was strikingly exemplified in the Reformation,) to operate as a mutual check upon that tendency to extremes which too often neutralizes individual efforts. - Thus the singular wisdom of Sutcliff, and the scrupulous integrity of Ryland, served not only to strengthen and develop those qualities already so conspicuous in Mr. Fuller, but happily to temper that constitutional ardour which might otherwise have betrayed him into indiscretions. That Providence which had for so many years guided the workings of these elements, and at length brought them into such happy contact, now marked out the scene of operations, and opened a way for the departure of Carey, who, from the first, appears secretly to have resolved on a consecration of himself to this work. - Mr. John Thomas, a gentleman recently returned from Bengal, was introduced to the Society by the venerable Abraham Booth; and it was ultimately agreed that he and Mr. Carey should proceed forthwith to India.
In a letter to Dr. Ryland, Mr. Fuller says, "You see things of great consequence are in train. My heart fears while it is enlarged. I have this day been to Olney to converse with brother Sutcliff, and to request him to go with me to Leicester this day se'nnight to conciliate the church there, and to sound Mrs. Carey's mind, whether she will go and take the family.3 . . . . I am much concerned with the weight that lies upon us; it is a great undertaking, yet surely it is right. We have all felt much in prayer. We must have one solemn day of fasting and prayer on parting with our Paul and Barnabas."
This meeting took place at Leicester, and was truly affecting. In concluding his charge to the missionaries, Mr. Fuller thus addressed them: "Go, then, my dear brethren, stimulated by these prospects. We shall meet again. Crowns of glory await you and us. Each, I trust, will be addressed in the last day, 'Come, ye blessed of my Father, enter ye into the joy of your Lord.'"
A difficulty now arose as to the propriety of making formal application for a passage in one of the Company's ships; but as this might be followed with a refusal, compelling them to go in a less direct form, it was judged most advisable to wave it, and to proceed unobserved. Matters being adjusted, the missionaries embarked amid the prayers and tears of their friends.
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2 Now (1844), they have translated the holy Scriptures, in whole or in part, into forty-four languages, and have distributed more than half a million copies. - B.3 Mrs. Carey, in the first instance, was decidedly opposed to the undertaking. Her husband set out leaving her behind, and it was not till he had returned, through the opposition of the East India Company, from the Isle of Wight, that she consented to accompany him. The whole narrative of the affair presents a very striking interposition of the providence of God. - B.
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They had waited three weeks at the Isle of Wight for a convoy, when the secretary received a letter from Mr. Carey, dated Ryde, May 21, 1793, in which he says, "I have just time to inform you that all our plans are entirely frustrated for the present. On account of the irregular manner of our going out, an information is laid against the captain, for taking a person on board without an order from the Company: the person not being specified, Mr. T. and myself and another passenger are ordered to quit the ship. I leave the island to-day or to-morrow, and on Thursday the ship sails without us."Though Mr. Fuller had rather yielded to this method of going out than approved it, yet the disappointment deeply affected him. He lost no time in forwarding the above epistle to Dr. Ryland, accompanied with the following: -
"Perhaps Carey has written to you. We are all undone! I am grieved; yet, perhaps, 'tis best. I am afraid leave will never be obtained now for Carey or any other, and the adventure seems to be lost. He says nothing of the L250 for voyage - 'tis well if that be not lost."
The delay thus occasioned was not however without its advantages, as will be seen by Dr. Ryland's description of an interview with Messrs. Thomas and Carey. "At seeing them I said, 'Well, I know not whether to say I am glad or sorry to see you!' They replied, 'If you are sorry, your sorrow may be turned into joy; for it is all for the best. We have been at Hackleton, and have seen Mrs. Carey; she is well recovered from her confinement, and is now able to accompany her husband, and is willing to go.' I think they said that she had at first refused: they left the house, and had walked half a mile, when Mr. Thomas proposed to go back again, an additional argument having struck his mind to use with her. They went back: she said she would go if her sister would go with her. They then pleaded with the sister that it depended on her whether the family should be separated or not. Since Mrs. Short's return from India, she has told me that she hastened up-stairs to pray, and, when she came down, told them she was willing to go. Having related the above, they told me they had heard of a Danish ship which would be in the Downs in four days, and had room for them all."
Having taken a second and final leave of the missionaries, Mr. Fuller addressed himself with redoubled ardour to the promotion of the domestic interests of the mission. His intense application to these important objects occasioned a paralytic affection most alarming to his friends, during which his indefatigable pen was engaged in the defense of evangelical religion at home. In the course of this year he produced his "Calvinistic and Socinian Systems Compared," a work justly entitled to a principal place among his polemical writings. The ground taken was new, and was suggested by the tedious iteration of the stale charge of licentiousness made by the "Unitarians" against the doctrines of Calvinism.
The sentiments of the late Rev. R. Hall relative to this treatise are thus expressed in a letter to the author: - "You will please to accept my hearty thanks for your book; which, without flattery, appears to me by far the most decisive confutation of the Socinian system that ever appeared. There are some particulars in which I differ from you; but, in general, I admire the spirit no less than the reasoning: it will be read not merely as a pamphlet of the day, but for years to come."
Notwithstanding the acknowledgment of several leading persons among the Socinians, that these letters were "well worthy of their attention," it was not till after the lapse of three years that an answer appeared, in the publications of
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Dr. Toulmin and Mr. Kentish. The former of those gentlemen undertook to prove 'The Practical Efficacy of the Unitarian Doctrine,' from the successes of the apostles and primitive Christians! Mr. Fuller replied to both. Some passages in his diary, written in 1794, exhibiting the influence of these labours on his character and happiness, and furnishing a pious record of an important domestic occurrence, may here be transcribed."July 18. - Within the last year or two we have formed a Missionary Society, and have been enabled to send out two of our brethren to the East Indies. My heart has been greatly interested in this work. Surely I never felt more genuine love to God and to his cause in my life. I bless God that this work has been a means of reviving my soul. If nothing else comes of it, I and many more have obtained a spiritual advantage. My labours, however, in this harvest, I have reason to think, brought on a paralytic stroke, by which, in January, 1793, for a week or two, I lost the use of one side of my face. That was recovered in a little time; but it left behind it a headache, which I have reason to think will never fully leave me. I have ever since been incapable of reading or writing with intense application. At this time I am much better than I was last year, but, even now, reading or writing for a few hours will bring on the headache. Upon the whole, however, I feel satisfied. It was in the service of God. If a man lose his limbs or his health by intemperance, it is to his dishonour; but not so if he lose them in serving his country. Paul was desirous of dying to the Lord, - so let me!"
"The reflection I made on June 1, 1792, - that we have no more religion than we have in times of trial, has again occurred. God has tried me, within the last two or three years, by heavy and sore afflictions in my family, and by threatening complaints in my body. But, of late, trials have been of another kind: having printed "Letters on Socinianism," they have procured an unusual tide of respect and applause. Some years ago I endured a portion of reproach on account of what I had written against false Calvinism; now I am likely to be tried with the contrary: and, perhaps, good report, though more agreeable, may prove not less trying than evil report. I am apprehensive that God sees my heart to be too much elated already, and therefore withholds his blessing from my ordinary ministrations. I conceive things to be very low in the congregation. It has been a thought which has affected me of late - The church at Leicester have lost their pastor, as have also the church at Northampton; but neither of them have lost their God: whereas, at Kettering, the man and the means are continued; we have the mantle, but 'where is the Lord God of Elijah?' God has, as it were, caused it to rain upon those places, but not upon us. Though without pastors, yet they have had great increase; whereas we have had none of late, and many disorders among us. I am afraid I am defective as to knowing the state of my own church, and looking well to their spiritual concerns.
"Within the last two years, I have experienced, perhaps, as much peace and calmness of mind as at any former period. I have been enabled to walk somewhat nearer to God than heretofore; and I find that there is nothing which affords such a preservative against sin. 'If we walk in the Spirit, we shall not fulfil the lusts of the flesh.' This passage has been of great use to me ever since I preached from it, which was on dune 3, 1792. The idea on which I then principally insisted was, that sin is to be overcome, not so much by a direct or mere resistance of it, as by opposing other principles and considerations to it. This sentiment has been abundantly verified in my experience: so far as I have walked in the Spirit, so far has my life been holy and happy; and I have experienced a
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good degree of these blessings compared with former times, though but a very small degree compared with what I ought to aspire after. I have lately spoken some strong language against the sin of covetousness. Oh that I may never be left to that spirit myself! I have been concerned this morning lest I should. We know but little of what we are, till we are tried. I dreamed last night that a person of a religious and generous character was making his observations upon Dissenters - that there were but few eminently holy and benevolent characters among them. On waking, my thoughts ran upon this subject. I felt that there was too much truth in it (though, perhaps, no truth, if they were viewed in comparison with other denominations); and possessed an ardent desire that, let others do what they would, I and mine might live, not to ourselves, but to Him who died for us! It seemed a lovely thing which is said of Christ - 'He went about doing good!' Oh that whatever I may at any time possess of this world's good, it might be consecrated to God! The Lord ever preserve me from the mean vice of covetousness!"Of late my thoughts have turned upon another marriage - that passage which has been with me in all my principal concerns through life - 'In all thy ways acknowledge him, and he shall direct thy paths' - has recurred again. I have found much of the hand of God in this concern.
"Oct. 27. - Of late I have been greatly employed in journeying and preaching, and endeavouring to collect for the East India Mission. I find a frequent removal from place to place, though good for my health, not good for my soul. I feel weary of journeys on account of their interfering so much with my work at home. I long to visit my congregation, that I may know more of their spiritual concerns, and be able to preach to their cases.
"I devote this day to fasting and prayer on account of my expected marriage, to entreat the blessing of God upon me and upon her that may be connected with me, and upon all that pertains to us."
On the 30th Dec., 1794, Mr. Fuller married Ann, only daughter of the late Rev. W. Coles, pastor of the Baptist Church at Maulden, near Ampthill, on which occasion he thus writes: -
"This day I was married; and this day will probably stamp my future life with either increasing happiness or misery. My hopes rise high of the former; but my times and those of my dear companion are in the Lord's hand. I feel a satisfaction that in her I have a godly character as well as a wife . . . . I bless God for the prospect I have of an increase of happiness. It is no small satisfaction that every one of our relations was agreeable; that there are no prejudices to afford ground for future jealousies. Two days after our marriage we invited about a dozen of our serious friends to drink tea and spend the evening in prayer."
About this period an incident occurred which introduced Mr. Fuller into one of the pulpits of the Establishment, and which he thus describes in a letter to Dr. Ryland:
"Oct. 26, 1796.
"The report of my preaching in Braybrook church is true; but that of the clergyman, or myself, having suffered any inconvenience, is not so; nor have I any apprehensions on that score. The fact was thus: Mr. Broughton, of Braybrook Lodge, had a son, about twenty years of age, who died. The young man's desire was that I should preach a funeral sermon at his interment, from Jeremiah xxxi. 18-20. Mr. Ayre, the Baptist minister, came to me the day before his burial, to inform me. I said to him, 'And where are we to be? the meeting-house
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will not hold half the people.' He said, he did not know. 'I do not know,' said I, 'where we can be, unless they would lend us the church.' This I said merely in pleasantry, and without the most distant idea of asking for it. Mr. A., however, went home, and told the young man's father what I had said. 'I will go,' said he, 'and ask the clergyman.' He went. 'I have no objection,' said the old man, (who is a good-tempered man, but lies under no suspicion of either evangelical sentiments or of being righteous over-much,) 'if it could be done with safety; but I reckon it would be unsafe.' Mr. B. took this for an answer in the negative. But, the same day, the old clergyman rode over to Harborough, and inquired, I suppose, of some attorney. He was told no ill consequences would follow towards him: if any, they would fall upon me. He then came back, and, just before the funeral, told Mr. B. what he had learned, adding, 'I do not wish Mr. F. to injure himself; but, if he choose to run the hazard, he is welcome to the church.' Mr. B. told me this. We then carried the corpse up to the church, and the old man went through the service out of doors. It was nearly dark, very cold and damp; and about five hundred or six hundred were gathered together. The meeting-house would not hold above one hundred, and I should have taken a great cold to have been abroad. I did not believe the attorney's opinion, that they could hurt me, unless it were through the clergyman. I, therefore, went up to him, thanked him for his offer, and accepted it. He staid to hear me; and I can truly say, I aimed and longed for his salvation. After sermon he shook hands with me before all the people; saying, 'Thank you, sir, for your serious pathetic discourse: I hope no ill consequences will befall either thee or me.' Next day I rode with him some miles on my way home. 'I like charity,' said he; 'Christians should be charitable to one another.' I have heard nothing since, and expect to hear no more about it."4Without any disparagement of the labours of his coadjutors in the mission, it may with truth be affirmed, that the increasing weight of the Society's concerns mainly devolved on Mr. Fuller, whose gratuitous services, on its behalf, engrossed the greater part of his time for about twenty years. Much of this was spent in journeys to Scotland, Ireland, Wales, and various parts of England, where he used, as he says, to 'tell the mission tale," and leave the results. These, in most cases, far exceeded his anticipations; which, though never sanguine, were equally removed from despondency. "Only let us have faith," said he, "and we shall not want money." In addressing a congregation he has sometimes expressed himself to this effect - "If I only wished for your money, I might say, 'Give, whatever be your motive!' No; I am not so concerned for the salvation of the heathen as to be regardless of that of my own countrymen! I ask not a penny from such a motive; and, moreover, I solemnly warn you, that if you give all your substance in this way, it will avail you nothing."5 He was not, however, always successful; and some of the less
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4 The venerable clergyman was however summoned before his superior, and interrogated. "Did he pray for the king?" - "Yes, very fervently." - "And what did he preach about?" - "The common salvation." Here the matter ended, with an admonition not to repeat the offence.5 The following anecdote I copy from the "Almanac and Baptist Register," for the forthcoming year; I know not the authority on which it rests: - On a certain occasion he called on a pious and benevolent nobleman, who, though a churchman, was friendly to Dissenters, and was generous in his charitable contributions. Having laid before him the operations of the mission, his lordship handed him a guinea. Mr. Fuller, observing that it was given with an air of indifference, asked - "My lord, does this come from the heart?" "What matter is that?" inquired the nobleman; "suppose it does not come from the heart, it may answer your purpose as well. If you get the money, why should you care whether it comes form the heart or not?" "Take it back," said the man of God, "I cannot take it. My Lord and Master requires the heart." "Well, give it me back," said the nobleman, "it did not come from the heart." He took the guinea, and stepping to his desk, drew a check on his bank for twenty pounds (nearly 100 dollars), and handing it to Mr. Fuller, said, "this comes from the heart. I know the principles by which you are governed. I love the Lord Jesus Christ and his cause, and know that no offering is acceptable to him unless it comes from the heart." - B.
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frequented streets of the metropolis afforded him a temporary asylum, in which his tears bore witness to the lamentable coldness of religious professors.There was at that time little or no precedent for the management of the affairs of such institutions, nor had Mr. Fuller any predilection for that business-like apparatus which the more extended concerns of the Society at length imperatively demanded, and for the want of which they suffered during the latter part of his life. Besides his utter repugnance to that parade which has in too many instances been made an appendage to the business of religious institutions, he entertained serious objections of another kind. "Friends," said he, "talk to me about coadjutors and assistants, but, I know not how it is, I find a difficulty. Our undertaking to India really appeared to me, on its commencement, to be somewhat like a few men, who were deliberating about the importance of penetrating into a deep mine, which had never before been explored. We had no one to guide us; and, while we were thus deliberating, Carey, as it were, said, 'Well, I will go down if you will hold the rope.' But, before he went down, he, as it seemed to me, took an oath from each of us at the mouth of the pit to this effect, that while we lived we should never let go the rope. You understand me. There was great responsibility attached to us who began the business."
In addition to the numerous collections made in various parts of the empire and the management of the accounts, the correspondence of the Society increased rapidly on his hands. To him was chiefly committed the drawing up of official letters to the missionaries, all of whom received additional tokens of his affection in private communications. The interests of the institution demanded a still more extensive correspondence at home: its cause required a frequent advocacy with cabinet ministers, members of parliament, and East India directors; not for the purpose of procuring exclusive privileges, but for securing a legal passage for the missionaries, and the protection justly due to every peaceable subject of the colonial governments. Nor were there wanting bitter and subtle enemies both at home and abroad, who left no means untried to accomplish the ruin of the mission, and whose machinations were successively exposed and defeated by the unwearied pen of the secretary.
The labours connected with the immediate object of his journeys were probably exceeded by those to which they incidentally gave rise. This was especially the case in Scotland and Ireland, where, not to mention the frequent appeals to his judgment in cases of ecclesiastical discipline by those of his own connexion, he was led into tedious controversies, chiefly originating in certain views of faith at variance with the sentiments maintained in his first polemical treatise, and to which their advocates attached an importance that led to constant discussion in the parlour, in the pulpit, and from the press.
The first of these journeys into the north was undertaken in 1799, at the pressing solicitation of some highly respectable individuals in Edinburgh and Glasgow, who had taken a deep interest in the proceedings of the mission, and by whom Mr. Fuller was much esteemed on account of his publications, particularly that on Socinianism. In anticipation of this visit is the following entry in his diary: -
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"Oct. 2, 1799. - I am going out for a month altogether among faces which I have never seen. My spirits revolt at the idea, but duty calls. I go to make collections for the translation of the Scriptures into Bengalee."I am subject to many faults in company, and often incur guilt. The Lord keep me in the way I go, and enable me to keep my heart with all diligence. Oh that I may be spiritual, humble, and watchful in all companies! May the God and Father of our Lord Jesus Christ prosper my way. May the God of Israel preserve my family, friends, and connexions, during my absence."
His reception was truly generous and gratifying, and conveyed to his mind a high idea of the intelligence and principle of his northern friends. He particularly mentions in his journal interviews with Dr. Stuart, Mr. M'Lean, Dr. Erskine, Messrs. Haldane, Innes, Ewing, and the venerable David Dale.
It was at Glasgow that he received the mournful tidings of the death of his "beloved Pearce." "O Jonathan," he exclaims, "very pleasant hast thou been to me. I am distressed for thee, my brother Jonathan! O Jonathan, thou wast slain upon thy high places!"
He describes the congregations at Edinburgh and Glasgow as exceedingly large. "My heart was dismayed at the sight, especially on a Lord's-day evening. Nearly 5000 people attended, and some thousands went away unable to get in." He returned after collecting upwards of L900, and preaching nearly every evening during his journey.
To Mr. Fuller was assigned the melancholy task of furnishing the public with memoirs of the excellent Pearce, of which invaluable piece of biography it was remarked by the late Sir H. Blossett, chief justice of Bengal, that he scarcely knew which most to admire - the lovely character of Mr. Pearce, or the happy talent displayed by Mr. Fuller in sketching it. The overwhelming pressure of this and numerous other avocations is thus described in his reply to the solicitations of the editor of a periodical work: - "My labours will increase without any consent on my part. As to magazines, there are several to which I contribute, for the sake of the mission and other public interests, and, through such a number of objects as press upon me daily, my own vineyard, my own soul, my family, and congregation, are neglected. Every journey I take only makes way for two or three more; and every book I write only occasions me to write others to explain or defend it. 'All is vanity and vexation of spirit!' 'I gave my heart to know wisdom; I perceived that this also is vexation of spirit. For in much wisdom is much grief; and he that increaseth knowledge increaseth sorrow.' Some are pressing me to write more largely on the mediation of Christ, and others to review the second edition of Mr. Booth's Glad Tidings. Controversies perplex me; and I am already engaged with a gross and subtle sophist.6 My northern correspondents are ever raising objections against my views of faith, &c; all of which I could answer, but cannot get time. I have sent your remarks to my friend at Edinburgh; they will serve as a tub for the whale to play with, and perhaps for a time he will let me alone.
"Pearce's memoirs are now loudly called for. - I sit down almost in despair and say, 'That which is crooked cannot be made straight, and that which is lacking cannot be numbered.' My wife looks at me, with a tear ready to drop, and says, 'My dear, you have hardly time to speak to me.' My friends at home are kind, but they also say, 'You have no time to see or know us, and you will soon be worn out.' Amidst all this, there is 'Come again to Scotland - come to Portsmouth - come to Plymouth - come to Bristol.'
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6 Mr. Fuller was at that time engaged in the universalist, as well as other controversies.
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"Excuse this effusion of melancholy. My heart is willing to do every thing you desire that I can do, but my hands fail me. Dear brother Ryland complains of old age coming upon him, and I expect old age will come upon me before I am really old. Under this complicated load my heart has often of late groaned for rest, longing to finish my days in comparative retirement."It has not unfrequently been the lot of men the most eminently pious to be tried with misconduct in their families. In this respect the case of Mr. Fuller, though in some of its details much more afflictive than that of his excellent friend Legh Richmond, in others strongly resembled it. Each lamented over the supposed loss of his firstborn under most distressing circumstances, yet to both of them God was gracious, enabling them to say, "This my son was dead and is alive again, was lost and is found," and giving them cheering hope in the end.
On no point has the writer of these memoirs felt such painful hesitation as in determining relative to the presentation of the following records. Desirous on the one hand of avoiding any exposure of the faults of so near a relative, and, on the other, of exhibiting every circumstance strikingly eliciting the virtues of his revered parent, he would have suffered the former feeling to predominate, had not the details of the unhappy event already been given to the public. It is due, however, to the character of the departed youth, to remove an impression, too generally conceived, that he possessed an inveterate propensity to vicious and abandoned courses. This was not the case; his disposition was in many respects amiable, and amid all his wanderings, which arose from a restless instability of character, it does not appear that he abandoned himself to any of those grosser vices incident to a naval and military life.
In May, 1796, a respectable situation was procured for him in London, which circumstance, with its result, is thus noticed in Mr. Fuller's diary: --
"May 12. This day, my eldest son is gone to London, upon trial at a warehouse belonging to Mr. B. My heart has been much exercised about him. The child is sober and tender in his spirit; I find, too, he prays in private; but whether he be really godly I know not. Sometimes he has expressed a desire after the ministry, but I always considered that as arising from the want of knowing himself. About a year and a half ago, I felt a very affecting time in pleading with God on his behalf. Nothing appeared to me so desirable for him as that he might be a servant of God. I felt my heart much drawn out to devote him to the Lord, in whatever way he might employ him. Since that time, as he became of age for business, my thoughts have been much engaged on his behalf. As to giving him any idea of his ever being engaged in the ministry, it is what I carefully shun; and whether he ever will be is altogether uncertain; I know not whether he be a real Christian as yet, or, if he be, whether he will possess those qualifications which are requisite for that work; but this I have done, I have mentioned the exercises of my mind to Mr. B., who is a godly man, and if at any future time within the next five or six years he should appear a proper object of encouragement for that work, he will readily give him up."I felt very tenderly last night and this morning in prayer. I cannot say, 'God, before whom my fathers Abraham and Isaac did walk;' but I can say, 'God who hath fed me all my life long unto this day, the Angel which redeemed me from all evil, bless the lad.'
"July. - I perceive I have great unhappiness before me in my son, whose instability is continually appearing; he must leave London, and what to do with him I know not. I was lately earnestly engaged in prayer for him that he might be
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renewed in his spirit, and be the Lord's; and these words occurred to my mind - 'Hear my prayer, O Lord, that goeth not forth out of feigned lips;' and I prayed them over many times."Other situations were successively procured, but in none of them could he feel satisfied to remain. In a letter to a friend about this time, his father thus expresses himself: -
"My heart is almost broken. Let nothing that I said grieve you; but make allowance for your afflicted and distressed friend. When I lie down, a load almost insupportable depresses me. Mine eyes are kept waking, or if I get a little sleep it is disturbed; and as soon as I awake my load returns upon me. O Lord, I. know not what to do; but mine eyes are up unto thee. Keep me, O my God, from sinful despondency. Thou hast promised that all things shall work together for good to them that love thee; fulfil thy promise, on which thou hast caused thy servant to hope. O my God, this child which thou hast given me in charge is wicked before thee, and is disobedient to me, and is plunging himself into ruin. Have mercy upon him, O Lord, and preserve him from evil. Bring him home to me, and not to me only, but also to thyself.
"If I see the children of other people it aggravates my sorrow. Those who have had no instruction, no pious example, no warnings or counsels, are often seen to be steady and trusty; but my child, who has had all these advantages, is worthy of no trust to be placed in him. I am afraid he will go into the army, that sink of immorality; or, if not, that being reduced to extremity he will be tempted to steal. And oh, if he should get such a habit, what may not these weeping eyes witness, or this broken heart be called to endure! O my God, whither will my fears lead me? Have mercy upon me, a poor unhappy parent: have mercy upon him, a poor ungodly child."
The former of these fears was realized; in 1798 he entered into the army, on which occasion his father thus writes to Dr. Ryland:
"I have indeed had a sore trial in the affair you mention; but I do not recollect any trial of my life in which I had more of a spirit of prayer, and confidence in God. Many parts of Scripture were precious, particularly the following: - 'O Lord, I know not what to do; but mine eyes are up unto thee. - O Lord, I am oppressed, undertake for me. - Commit thy way unto the Lord, and he shall bring it to pass. - Cast thy burden on the Lord, and he shall sustain thee. - All things work together for good,' &c. Even while I knew not where he was, I felt stayed on the Lord, and some degree of cheerful satisfaction that things would end well. I know not what is before me; but hitherto the Lord hath helped me; and still I feel resolved to hope in his mercy."
His discharge from the army was obtained on the ground of his being an apprentice, but he subsequently enlisted in the marines, soon after which he appeared sensible of his folly. The influence of early religious education was felt. Shocked at the heathenism of his present situation, and calling to remembrance the peaceful sabbaths and pious instructions of home, he addressed his father, earnestly entreating him to use efforts for his liberation. This appeal to the piety and affection of a Christian parent was promptly responded to. His father's heart went forth to meet him, and he was once more restored to the bosom of his family.
Notwithstanding the influence of his mother-in-law, to whom as well as to every other branch of the family he was fondly attached, a dislike to business, increased by habits recently contracted, once more induced his departure.
"The sorrows of my heart," says his father, "have been increased, at different
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times, to a degree almost insupportable; yet I have hoped in God, and do still hope that I shall see mercy for him in the end. The Lord knows that I have not sought great things for him, and that I have been more concerned for the wicked course he was following than on account of the meanness of his taste. Oh may the Lord bring me out of this horrible pit, and put a new song in my mouth!"My heart is oppressed; but yet I am supported. Yesterday I fasted and prayed the day through. Many scriptures were sweet to me; particularly Matthew xv. 25 - 'Lord, help me!' - a petition in which a parent was heard for a child, after repeated repulses. And Psalm xxxiii. 22. I believe I shall live to see good, in some way, come out of it. My soul is at rest in God."
Finding that he was bent on a seafaring life, his father procured him a comfortable situation on board a merchant ship, apparently much to his satisfaction. The hopes which this new arrangement raised in the minds of his friends were, however, suddenly destroyed, before he could join his ship, by the operation of the savage laws of impressment. Thus, against his inclination, he found himself once more on board a man-of-war, in the capacity of a common sailor.
In a few months an account was received by his friends of his having been tried for desertion, and sentenced to a most severe punishment, after the infliction of which he immediately expired!
"Oh!" says his agonized parent, "this is heart-trouble! In former cases, my sorrows found vent in tears; but now I can seldom weep. A kind of morbid heart-sickness preys upon me from day to day. Every object around me reminds me of him! Ah! . . . . he was wicked; and mine eye was not over him to prevent it . . . . he was detected, and tried, and condemned; and I knew it not . . . . he cried under his agonies; but I heard him not . . . . he expired, without an eye to pity or a hand to help him! . . . . O Absalom! my son! my son! would God I had died for thee, my son!
"Yet, O my soul! let me rather think of Aaron than of David. He 'held his peace' in a more trying case than mine. His sons were both slain, and slain by the wrath of Heaven; were probably intoxicated at the time: and all this suddenly, without any thing to prepare the mind for such a trial! Well did he say, 'Such things have befallen me.'"
A few days brought the joyful intelligence that the report was an entire fabrication. "Blessed be God," says his father, "I find the above report is unfounded! I have received a letter from my poor boy. Well, he is yet alive, and within the reach of mercy."
Other and painful vicissitudes befell this unhappy young man, whose last station was among the marines, with whom he went on a voyage to Brazil. On his return, he addressed his father in the most pathetic terms, entreating one more written testimony of his forgiveness, urging that he was on the point of sailing for Lisbon, "whence," says he, "I may never return."
This was answered by an affecting epistle, of which the following extracts are all that can be found: -
"MY DEAR ROBERT,"
"I received with pleasure your dutiful letter, and would fain consider it as a symptom of a returning mind. I cannot but consider you as having been long under a sort of mental derangement, piercing yourself through, as well as me, with many sorrows. My prayer for you continually is, that the God of all grace and mercy may have mercy upon you. You may be assured that I cherish no animosity against you. On the contrary, I do, from my heart, freely forgive you.
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But that which I long to see in you is repentance towards God and faith towards our Lord Jesus Christ, without which there is no forgiveness from above."My dear son! you had advantages in early life; but, being continually in profligate company, you must be debased in mind, and, in a manner, reduced to a state of heathenism. In some of your letters, I have observed your dashing, as it were, against the rocks of fatalism; suggesting as if you thought you were appointed to such a course of life. In others I find you flattering yourself that you are a penitent; when, perhaps, all the penitence you ever felt has been the occasional melancholy of remorse and fear.
"My dear son! I am now nearly fifty-five years old, and may soon expect to go the way of all the earth! But, before I die, let me teach you the good and the right way. 'Hear the instructions of a father.' You have had a large portion of God's preserving goodness, or you had, ere now, perished in your sins. Think of this, and give thanks to the Father of mercies, who has hitherto preserved you. Think, too, how you have requited him, and be ashamed for all that you have done. Nevertheless, do not despair! Far as you have gone, and low as you are sunk in sin, yet if hence you return to God, by Jesus Christ, you will find mercy. Jesus Christ came into the world to save sinners, even the chief of sinners. If you had been ever so sober and steady in your behaviour towards men, yet, without repentance towards God and faith in Christ, you could not have been saved; and if you return to God by him, though your sins be great and aggravated, yet will you find mercy . . ."
This affecting narrative cannot be better concluded than in the words of the late Dr. Ryland: - "As this poor young man foreboded, this was his last voyage. He died off Lisbon, in March, 1809, after a lingering illness, in which he had every attention paid him of which his situation would admit.
"From the testimony of his captain, and one of his messmates, we learn that his conduct was good, and such as to procure him much respect; and, from letters addressed to his father and his sister, a short time before his death, we hope still better things; we hope he was led to see the error of his way, and to make the Lord his refuge from the tempest and the storm.
"His death, under such circumstances, was less painful to his friends than it would otherwise have been; and, in a sermon preached the Lord's day after the intelligence was received, in allusion to this event, from Romans x. 8, 9, his father seemed to take comfort from three ideas; that, '1. The doctrine of free justification by the death of Christ is suited to sinners of all degrees. It asks not how long, nor how often, nor how greatly we have sinned; if we confess our sins, he is faithful and just to forgive us our sins. 2. It is suited to the helpless condition of sinners. We have only to look and live. 3. It is suited to sinners in the last extremity. It answers to the promised mercy in Deuteronomy iv. 29 - IF FROM THENCE thou seek the Lord thy God, thou shalt find him. Some are far from home, and have no friend, in their dying moments, to speak a word of comfort . . . but this is near! When Jonah was compassed about by the floods, when the billows and waves passed over him, he prayed to the Lord, and the Lord heard him.' . . .
"Here he was obliged to pause, and give vent to his feelings by weeping; and many of the congregation, who knew the cause, wept with him! His heart was full, and it was with difficulty he could conclude, with solemnly charging the sinner to apply for mercy ere it was too late; for if it were rejected, its having been so near, and so easy of access, would be a swift witness against him."
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But to return. It was in the midst of these afflictions and overwhelming engagements that Mr. Fuller, in the year 1800, produced his celebrated treatise in defense of the Christian religion, under the title of "The Gospel its own Witness, or the Holy Nature and Divine Harmony of the Christian Religion, contrasted with the Immorality and Absurdity of Deism."He was at the same time engaged in writing a succession of letters on the subject of universal salvation, the first of which consisted of a private remonstrance, written in 1793, to an individual, once resident in his own family, who had embraced the views above mentioned. After a lapse of four years, some reply to this letter was made in a periodical work, of which the person to whom it was addressed was the editor, the letter having been in the mean time inserted in the Evangelical Magazine, under a private signature. The series of letters which followed were published in 1802.
In 1801 Mr. Fuller published his small but valuable work entitled "The Backslider," which was soon followed by another on "Spiritual Pride." In reference to these, he thus writes to Dr. Ryland: "A respected friend has repeatedly pressed me to write a treatise on 'Spiritual Pride,' on the same plan as 'The Backslider.' I have thought somewhat on the subject, and begun writing. This would tend to detect that subtle spirit which is I am persuaded fostered by Sandemanianism - 'Stand by thyself, for I am holier than thou.' But I feel myself much more capable of depicting Antinomian pride than the other. For this purpose I have procured Huntington's works. But in reading them I am stopped for a time. I have eight or nine volumes! I never read any thing more void of true religion. I do not intend to name him or his works, or those of any other person, but merely to draw pictures, and let the reader judge who they are like."
His allusion to Sandemanianism is thus illustrated in another letter to the Doctor: -
September 9, 1801.
"I had a letter about a week ago from one of the Scotch Baptists about order, discipline, &c. Ill as I was, I scratched out the following parable. Dr. Stuart7 saw it, and he was so much amused with it that he must needs copy it. In one of the new Italian republics, two independent companies are formed for the defense of the country. Call the one A. and the other B. In forming themselves, and learning their exercise, they each profess to follow the mode of discipline used by the ancient Romans. Their officers, uniforms, and evolutions, however, are after all somewhat different from each other. Hence disputes arise, and B. refuses to march against the enemy with A. being disorderly. A. gives his reasons why he thinks himself orderly; but they are far from satisfying B., who not only treats him as deviating from rule, but as almost knowing himself to do so, and wilfully persisting in it. A., tired of jarring, marches against the enemy by himself. B. sits at home deeply engaged in studying order and discipline. 'If your form and rules,' says A., 'are so preferable to ours, why do you not make use of them? Discipline is a means, not an end. Be not always boasting of your order, and reproaching others for the want of it; let us see the use of it. It is true, like the Quakers in 1745, you have bought waistcoats for our soldiers, and we thank you for them; but we had rather you would fight yourselves.'"
Notwithstanding the difference of views between Mr. Fuller and some of his
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7 This gentleman, a physician of considerable practice in Edinburgh, was induced by his friendship for Mr. Fuller to visit him during his affliction.
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northern friends, who were tinctured with some of Mr. Sandeman's peculiarities, he accepted a pressing invitation to revisit Scotland in 1802.A journal of this excursion is preserved in letters to Mrs. Fuller, from which the following are extracts: -
"Barton on the Humber, August 25.
"At ten we arrived here. My sleep having been regular, I was not weary, and am now very well. With tenderness and earnest solicitude, I have importuned preserving mercy for my dear family, and that I may visit it in due time, and not sin.
"I begin to feel awkward, having reduced my four guineas to four shillings; I am afraid I should be in the situation of a number of small ships hereabouts, at low tide-run aground! I am thinking whether I must not take a walk before dinner, instead of having one! If I could but get over the water, I should do.
"26. - I was detained last night till half-past six, and so strong a westerly wind blew that it was thought the boy or daily passage-boat could not have come out, in which case I must have staid longer still. It did come, however, but a number of the passengers were sick through our being tossed about. There were nearly sixty of us on board, and we arrived safely at Hull about half-past seven. It was a fine sight to see the waves, each as large as the roof of a small house, continually beating against our vessel, while she rode triumphantly above them all. I felt no sickness, but stood above deck, having hold of a rope with my hand, and gazed all the time with a kind of sublime pleasure at the majestic scene. I had eleven-pence in my pocket when I came to the house last night. I am to spend my sabbath in the two Baptist churches. I have hitherto been mercifully preserved in all respects. My mind is peaceful and happy; and my approaches to a throne of grace, at which I do not forget you all, have been free and tender."
"York, August 31.
"Arrived here last night at nine o'clock. Determined to stop a day here and try what I could do among the serious Church people. Dissenters there are none, except a few Socinian Baptists. Went immediately to the house of Hepworth and Crosby, who have for some time been subscribers to our mission. Met with a kind reception. Supped there with Mr. Overton, the author of 'The True Churchman,' who is a clergyman of this city. Much mutual pleasure. I am here well known by the evangelical clergy, of whom there are three, if not more: Richardson, Graham, and Overton. Among other things in our conversation, were the following: O. 'In the course of my work I have said some things which some Dissenters have thought severe.' - F. 'I suppose you mean in calling them schismatics.' - O. 'Yes, in part.' - F. 'I never felt it; for it did not appear to be aimed to hurt us, but merely to screen yourselves in the view of your bishops from the suspicion of favouring us.' He admitted this a fair construction. I added, 'It did not hurt me, because I perceived no justice in it. The term schism is relative, and has reference to the society from which separation is made. Before you can fix the guilt of schism upon us, you must prove - 1. That the Church of England is a true church. Yea, more. 2. That it is the only true church in this kingdom.' He did not go about it, and we were very sociable till eleven o'clock, when I went to bed at Mr. Hepworth's.
"This morning, when I have breakfasted, I shall call on old Mr. Richardson, who is here a man of weight and renown. Mr. Overton asked me if I had seen
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the account of the York Baptists. - F. 'Yes; I have it.' - O. 'And Mr. Graham's answer?' - F. 'I have read that also.' - O. 'What do you think of it?' - F. 'I think he has answered them in some things, but not in all.' I had once written a private letter to Mr. G., pointing out some things wherein I conceived he was wrong; but I destroyed it, lest it should involve me in more work and more correspondence than I knew how to discharge. I presently found that those things in which I had thought G. in the wrong were so considered by O."At Hull I visited two evangelical clergymen, who very readily contributed to our case, and several of their people followed their example. I had one if not both of them for hearers on Friday evening. Their names are Dykes and Scott: the latter is the son of Mr. Scott of the Lock.
"I cannot help mentioning the singular kindness I received from a Mr. Kidd, an Independent minister of Cottingham, four or five miles from Hull. He not only walked over on Friday to see and hear me, and stopped all night for an evening's conversation, but came again with some of his friends on the Lord's-day evening, and, unsolicited, brought with him L4 15s. He is a modest, intelligent man.
"Tuesday night. I have collected about L12 12s in York. Have had a great deal of Mr. Overton's company; also of Mr. Richardson's and Mr. Graham's; and, what is surprising, was informed by Mr. Overton in the afternoon that a little Baptist church had lately been formed here. He told me this, as supposing I should like to call upon some of them. I thanked him, and soon after went in search of them. I found the principal persons, and they would have been very glad of a sermon this evening if they had known in time. I gave them all the good counsel I could, prayed with them, and then returned to the company of Messrs. Overton, Graham, &c., with whom I have enjoyed much free and friendly conversation. They cheerfully went round with me to their friends for a few guineas, and also subscribed themselves."
In a subsequent letter, Mr. Fuller details a conversation at the dinner table with the three clergymen above mentioned.
"Mr. Richardson, after saying many friendly and respectful things, added in a tone of familiarity, 'I had almost thrown your Gospel its own Witness aside, owing to what you said against establishments in the Preface.' - F. 'Why, sir, could you not have construed it as the British Critic has?' - R. 'How is that?' - F. 'I think they say to this effect: The author protests against establishments of Christianity for political purposes; but as ours assuredly is not for such ends, he cannot mean that; and, therefore, we recommend it to our readers.' - Both replied, 'We apprehend they construed you more favourably than you deserved.' - F. 'Well; it seems then I should have put it at the end instead of the beginning of the book.' - R. 'I see you do not approve of establishments.' - F. 'I do not, sir.' - R. 'Well; I am persuaded we are greatly indebted to ours.' - F. 'The friends of Christ would be such without it.' R. 'True; but the enemies would not be kept in such decency.' - F. 'I was riding last night from Hull to York, with a drunken sea-officer; passing through Beverly, he pointed to the cathedral and said, 'That is our relision . . . . we are all for relision!' - O. 'Ah! that was honey to you.' - F. 'I felt for the poor man.' - O. 'You think hard of Bishop Horsley?' - F. 'I do.' - 'O. 'I think his remarks about Sunday schools have been made too much of; he does not condemn the institution, but the abuse of it.' - F. 'He represents village preaching as a political measure, and as pursued, under the newly assumed garb of
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zeal and spirituality, by the same men as formerly cried up rationality; which is absolutely false.' - R. 'He had heard some things of Dissenters.' - F. 'Yes; and I have heard some things of Yorkshiremen.' - O. 'What, that they are bites?' - F. 'Well; you would not be willing I should condemn you all on hearsay?' - R. 'He is a man of a bad temper.' - F. 'I have heard that he is, after all, an infidel: I do not know how true that may be; but he is a violent man, and full of misrepresentation.' - R. What he has said of the body of the Dissenters being turned from Calvinism is true of the old Dissenters: those that you now call the body of your people have come from the Church.' - F. 'That may be true, in part, especially respecting the Presbyterians, but not of the Independents or Baptists; and we can account for the decline of Presbyterianism in England, on the ground of their Paedobaptism.' - [All laughed, as though they should say, 'Bravo! How is that?'] - F. 'The old orthodox English Presbyterians made so much of their seed, and the dedication of them to God, as they called it, by baptism, that, presuming on their conversion, they sent them to seminaries of learning, to be ministers, before they were Christians; and as they grew up, being destitute of any principle of religion, they turned aside to any thing rather than the gospel. The effect of this was, some of the people, especially the young and graceless, followed them; the rest have become Independents or Baptists.' - R. 'All your old places that were opened at the Revolution are now Socinianized.' - F. 'The Presbyterian places are mostly so; but we do not mind the places being Socinian, so long as the people have left them. As to the body of our people coming from the Church, it is little more than fifty years since the Church was almost destitute of serious ministers and people; yet there were, at that time, perhaps, nearly as many serious Dissenters as now.'
CONVERSATION ON DOCTRINE "R. 'There are different shades of Calvinism, I suppose, amongst you?' - F. 'Yes; there are three by which we commonly describe; namely, the high, the moderate, and the strict Calvinists. The first are, if I may so speak, more Calvinistic than Calvin himself; in other words, bordering on Antinomianism.' - R. 'Have you many of these?' - F. 'Too many.' - O. 'Do they not reckon you a legal preacher?' - F. 'Yes; at this very time I am represented, throughout the religious circles of London, as an Arminian.' - R. 'On what ground?' - F. 'What I have written in a note in the Gospel its own Witness.' - R. 'I remember that note. We all approve of it, and think it agrees with the doctrine held by our Church. But what do you call a moderate Calvinist?' - F. 'One that is a half Arminian, or, as they are called with us, Baxterians.' - R. 'And what a strict Calvinist?' - F. 'One that really holds the system of Calvin. I do not believe every thing that Calvin taught, nor any thing because he taught it; but I reckon strict Calvinism to be my own system.'"
"Glasgow, September 19.
"The pastor of a church which professes to be in fellowship with the English Baptists brought a message from them, that they would he glad to hear my faith, and, if it accorded with theirs, to have me preach, and join them at the Lord's supper. I told him, he had sent their faith to me, and I approved of it: but I should make no other confession of faith than that; that I did not come to Glasgow as a candidate for their pulpit, and it was indifferent to me whether I occupied it. I said, I had no objection to answer him any question he thought proper to ask me as a Christian; but I had no notion of being interrogated as
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a condition of preaching, &c. At nearly eleven, a deacon came with their decision, that, if I would not make a confession, they could not admit me. 'Very well, then I shall go to the Tabernacle, and consider your conduct as a renunciation of connexion with us, as English churches; for it implies you have no confidence in us.' He said, it was all owing to two or three, and that the church in general wished it to be otherwise. I heard at Tabernacle, in the morning, notice was given that I should preach in the afternoon and evening. The Baptists repented; but it was too late. I preached in the afternoon to 4000 people; in the evening to nearly 5000. Collected L200."
"Liverpool, September 25.
"I have just arrived here, and found yours, after a long and tedious journey of 225 miles; in which I put off my clothes only for two hours since Thursday morning.
"On Monday, Sept. 20, I was seized at Glasgow with violent sickness and vomiting of bile, and kept my bed till three in the afternoon. While in bed, I was visited by Mr. L. and the deacons of the Baptist church. I learnt that the refusal of their pulpit was against the will of the church, except two members; that the church at P., with which they are in connexion, had sent deputies to oppose my being admitted to preach and commune with them; and these, with the two members, carried their point but, on Lord's-day noon, the church were so hurt at my being refused, that they resolved to invite me. The two deacons were deputed to request that I would look over the affair of Lord's day, and consider them as one with us. Accordingly I preached there in the evening, and collected L45, after about L200 had been collected, on Lord's day, at the Tabernacle. Tuesday morning set off in a chaise for Greenock; preached, and collected L33. Wednesday returned, and preached at Paisley; have not yet received their collection, but suppose it may be about L40. I found myself getting better daily, though travelling and preaching.
"On Thursday morning, I met with all the members of the Baptist church, who appear to be a simple-hearted people, and regret my not preaching and communing with them. They wished for a connexion with the English churches. I told them that the distance was such that our connexion could answer but few ends. We might, once in a while, hear from each other, might pray for one another, and, if the minister or members of either came to the other, they might be admitted to communion; but that was all. They assented to this. I then told them that I had heard of the Baptists in Scotland being negligent of free preaching to the unconverted, and of family religion. Whether this charge was true, or not, I could not tell; but I earnestly exhorted them to make it evidently appear that they were far more anxious that those around them should become Christians than that they should embrace our opinion as to baptism: if sinners were converted to God among them, and made Christians, they would probably be Baptists also, of their own accord; but I reminded them that, if family religion was neglected, Paedobaptists would be furnished with the most weighty objection against our sentiments as Baptists. They seemed to receive what I said in love, and to approve of it. I prayed with them, and so we parted.
"Thursday noon, Sept. 23. - Being disappointed of a place in the mail, I ordered a post-chaise, and advertised for a partner to Liverpool. A Jew wanted to go thither, and we took a post-chaise together. He proved an intelligent, but rather profane man. We had much talk on Christianity, and sometimes I thought him somewhat impressed. We had. scarcely got out of Glasgow
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before he observed something of the dissatisfaction we found in all our enjoyments. I acquiesced, and suggested that there must be some defect in the object, and thence inferred a future state. He did not seem free to pursue the subject; but said, 'I am a Jew, and I consider you as a Christian divine; I wish to do every thing to accommodate you during the journey.' I thanked him, and said I wished to do the same towards him in return. I presently found, however, that he was a Sadducee, holding with only the Five Books of Moses, and those very loosely; suggesting of Moses, that though he was a great and good man in his day, yet, it was his opinion, there had been much more learned men since. He also began 'accommodating' me with curses and oaths on the most trifling occasions. Finding I had a compound of infidelity and profligacy to contend with, and about a fifty-hours' journey before me, in which I should be cooped up with him night and day, I did not oppose him much at first; but let him go on, waiting for fit occasions. I asked for a proof of Moses's ignorance. - Jew. He spoke of the earth as stationary, and the sun as rising and setting.' - Fuller. 'And do not those that you call learned men speak the same in their ordinary conversation?' - J. 'To be sure they do.' - F. 'They could not be understood, nor understand themselves, could they, if they were to speak of the earth's rising and setting?' - J. 'True.' After a while, he praised the ten commandments. I acquiesced, and added, 'I have been not a little hurt, sir, in observing, since we have been together, how lightly you treat one of them, Thou shalt not take the name of the Lord thy God in vain!' - J. 'I must own that is a bad habit: I have been told of it before.' We had no more swearing."He talked, after this, of the merit of good works, and told me, at my request, much about their worship and ceremonies; particularly their great day of atonement, which he said was very impressive. - F. 'Do you offer sacrifices?' - J. No; not since the destruction of the temple; except it be a fowl or so, just as a representation of what has been.' - F. 'And do you really think that the blood of any animal, or any of those ceremonies, can take away sin?' - J. 'If you deny that, you deny the laws of Moses.' - F. 'No; the sacrifices of Moses were not designed to take away sin, but to prefigure a greater sacrifice.' He paused . . . I added, 'Sir, you are a sinner, and I am a sinner; we must both shortly appear before God. I know not upon what you rest your hopes. You have talked of human merit. I have nothing of the kind on which to place my trust. I believe we have all merited the displeasure of our Creator, and, if dealt with according to our deserts, must perish for ever. Sir, if our sins be not atoned for by a greater sacrifice than any that were offered under the law of Moses, we are undone.' He seemed impressed by this, and owned that according to their law, and confessions on the day of atonement, they were all sinners, and that their good works could not save them. I then endeavoured to point him to Christ, as the only hope; but he began to make objections to his conception by the power of the Holy Spirit. - F. 'That was no more impossible than God's making the first man and woman.' - J. 'True; but God having made these, the rest are born by ordinary generation.' - F. 'You might as well say that God having given the sea its laws, it moves in future according to them, and therefore the Red Sea could not have been divided. Your argument goes to deny all miracles.' J. 'We think charitably of you, but you do not of us.' - F. 'How can you think well of us, when you consider us as deluded by an impostor?' - J. 'We think well of all that do good.' - F. 'So do we. But what a singular impostor must Jesus have been, if he was one! Did you ever know or read of such a one, either as to doctrine or manners?'
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- J. 'Who wrote the life of Jesus?' - F. 'Matthew, Mark, Luke, and John.' - J. 'Very well: were not they his disciples, and therefore partial to him?' - F. 'You might as well object to all the books of the Old Testament; they were not written by adversaries.' . . . J. 'Ah, he should have come down from the cross, and then all would have believed on him!' - F. 'If evidence had been the thing that was wanted, why did not the resurrection of Lazarus satisfy them?' - J. 'That was a doubtful matter. I reckon Jesus was a learned man; Lazarus might not be dead, but only apparently so; and he might make an experiment upon him; as many have done since, and restored suspended animation.' - F. 'Did you ever read the New Testament?' - J. 'Yes, I read it when a boy of eight years old.' - F. 'And not since?' - J. 'No.' - F. 'What then can you know about it? You only take up the objections of your rabbis' (whom he had a little before acknowledged to be, many of them, no better than learned knaves); if you had read and considered the history of the resurrection of Lazarus, you could not object as you do.'"After this, I asked him what he thought of prophecy? 'Prophecy!' said he, 'I have often, when a boy, looked at the clouds, and seen in them horses and chariots, and I know not what!' - F. 'I understand you; but it is strange that imagination should find, in the prophecies, the substance of all succeeding history. Were not all the great empires that have been in the world, from the times of Daniel to this day, namely, the Babylonian, the Persian, the Grecian, and the Roman, with their various subdivisions, clearly foretold by him?' He would make no answer to this, but treated it all as fable. 'They talk,' said he, 'of our being restored to the Promised Land. I will tell you the whole mystery of it. Those of us who have plenty wish for no other promised land; but those that are poor would be glad enough to better their condition!'
"He complained of the persecutions that the Jews had undergone from Christians. I disavowed all such treatment, as the conduct of wicked men. 'But,' said he, 'you have been, even in this war, fighting for your religion.' I answered, 'Those who profess to fight for religion, fight for the want of it; and Christianity employs none but spiritual weapons.' I also assured him that real Christians felt a tender regard towards them, and loved them for their fathers' sake. 'Yes,' said he, sneeringly, 'he good people at Glasgow pray, every Sunday, for our conversion!' I answered, 'Very likely; it is what I have often done myself.'
"When we got to Liverpool, he requested that, when I came to London, I would call and see him. I told him I would, on one condition, which was that he would permit me to present him with a New Testament, and promise to read it carefully. He consented; but, that he might put far from him the evil day, proposed that if, when I called to see him, I would bring one with me, he would read it. I saw no more of him; but meeting with a 'Gospel its own Witness,' in Liverpool, in which is an 'Address to the Jews,' I wrapt it up in paper, and sent it to him at his inn, having written withinside as follows: 'A small token of respect from the author, to Mr. D. L. A., for his friendly attentions to him on a journey from Glasgow to Liverpool, September 23, 24, 25, 1802.'
"After all, in reflecting upon it, I felt guilty in having said so little to purpose; and was persuaded that, if I had been more spiritually-minded, I should have recommended my Lord and Saviour better than I did."
On returning home, Mr. Fuller made the following memorandum: -
"In riding from Manchester to Harborough, in the mail, I found myself in very profane company. I therefore, for the greater part of the journey, composed myself, as if asleep. Near Loughborough, two gentlemen followed us in
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a post-chaise, one of them wishing to take my place when we got to Harborough. W e dined at Leicester, and, the gentleman being in the inn-yard, I went to him, and offered him my place from Leicester, proposing to ride on the outside as far as Harborough. He thanked me, but declined it. He added, 'I think I have seen you, sir, before.' He dined with us; and, while at dinner, seeing my portmanteau marked A. F. K., he asked me, before our company, if my name was not Fuller. I told him it was. He then thanked me, not only for my kind offer of my place, but for a late publication, which he had read with unusual satisfaction. I made but little answer; only inquiring his name, which I found to be Lee, of the Old Jewry, a hearer of Mr. Newton. As soon as we got into the coach, (Mr. Lee was not with us, but followed in a post-chaise,) my former swearing companions were all mute, and continued so for the greater part of the journey. One of them, however, who had been more civil and sober than the rest, addressed himself to me: 'I perceive, sir,' said he, 'by what was said at dinner, that you are an author. Will you excuse me if I ask what it is that you have published?' I told him I was a Christian minister, and had published a piece in defense of Christianity. He expressed a wish to see it. He then talked to me, as one would talk to a literary man, on the English language, composition, &c. I asked him if he was an Englishman? He answered, 'No; I am a Prussian.' He inquired if I had read Junius's Letters. I told him I had heard pretty much of them, but had not read them, as they were not particularly in my way. 'Oh,' said he, 'you must read them, by all means; I will send you a copy of them.' I thanked him, and, as he had expressed a wish to see what I had written, we would, if agreeable to him, make an exchange. To this he agreed, and we exchanged addresses. His was Count D., at the Prussian ambassador's, London. Finding him to be one of the Prussian ambassador's suite, I asked him many questions about the civil and ecclesiastical affairs of Prussia. Respecting the former, he said, what advantages we had by the law, they had, in a good measure, by custom; that, though the king's will was law, yet custom so swayed it as to make it very little oppressive. He mentioned the king's having a desire for a poor man's field that lay near his; that the owner was unwilling, and the matter was referred to the College of Justice, who advised the king not to insist upon it; and he did not. He spoke of religious matters as attended with toleration. The Mennonites, who I suppose are Antipaedobaptists, he described as enthusiasts, much like the Quakers, who have no regular clergymen, but any of them get up and speak, as they feel themselves inspired. How far his account is to be depended upon I cannot tell. On parting with my company, I came home, and found all well. Thanks, as dear brother Pearce said after his journey to Ireland, thanks to the Preserver of men!"Though the journeys thus undertaken on behalf of the mission introduced Mr. Fuller to scenes of controversy, their advantages soon became sufficiently apparent, irrespective of the promotion of the missionary cause; for, besides the tendency of free discussion to elicit and establish truth, the intercourse maintained exercised a favourable influence on the minds of many who had suffered themselves to be carried away by partial representations of his sentiments. Not only was this the case in Scotland and the north of England, but a visit to the southern coast, in the beginning of 1804, also furnished a remarkable example of it.
Mr. Fuller mentions a person at Portsea, where he met with much unexpected kindness, as thus accosting him: "'Sir, I was greatly disappointed in you.' -
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'Yes, and I in you.' - 'I mean in hearing you last Lord's-day morning; I did not expect to hear such a sermon from you.' - 'Perhaps so; and I did not expect such treatment from you. I had heard things of the Portsea people which gave me but a mean opinion of them; but I have hitherto no cause to complain; so that we are both agreeably disappointed.' - 'Well, but I do not like your book.' - 'You do not understand it.' - 'Oh, I cannot believe faith to be a duty: we cannot believe.' - 'You seem to think we ought to do nothing but what we can do.' - 'True.' - 'And we can do nothing.' - 'True.' - 'Then we ought to do nothing . . . and if so we have no sin, and need no Saviour.' - 'Oh no, no, no! I want to talk more with you.' - 'Yes, but the mischief is, you cannot count five.' - 'What do you mean?' - 'First, you say, we ought to do nothing but what we can do. Secondly, we can do nothing. Then I say, thirdly, we ought to do nothing. Fourthly, we have no sin. Fifthly, we need no Saviour.' After all, this person, and all of that stamp, were greatly interested in the preaching, and pressed me to go to their houses; would have it that I was of their principles, &c., and were much concerned when I went away. I told them I thought very differently from them in various respects; but they took all well; and I prayed with them before we parted." 8His attention was this year drawn to one of those intolerant enactments for which the Jamaica legislature has so pre-eminently distinguished itself. He immediately drew up a memorial on the subject, which being presented to the privy council was favourably received.
It was in June, 1804, that Mr. Fuller visited Ireland, hoping not only to receive pecuniary aid for the mission from the wealthy professors of religion in Dublin, but to confirm the important services rendered to the churches of that city and neighbourhood by the lamented Pearce, and establish a connexion which, while it tended to remove from those churches the frigid influence of Sandemanianism, might prove mutually beneficial to the spiritual interests of both countries.
Writing, soon after his arrival, to his friend Dr. Ryland, he says, - "My heart is dismayed to see the state of things here. The great body of the people are papists. Even the servants, in almost every family, are papists. The congregations are only a few genteel people scattered about the place. They appeared to me like the heads at Temple Bar, without bodies. A middle class of people is wanting; and the poor are kept distinct by what appears as strong as the caste in India. I preached at the Baptist meeting, in Swift's Alley, morning and evening, and for Dr. M'Dowal, at the Presbyterian chapel: I might preach, perhaps, to fifty in the morning; to two hundred in the afternoon, in a place that would hold a thousand; and to fifty more in the evening.
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8 It was sometimes exceedingly amusing to observe how many persons opposed Mr. Fuller who altogether misunderstood him. Being very anxious at one time to obtain an introduction into some of the pulpits in the eastern part of England, he wrote to a friend, requesting him to introduce him to the brethren assembled at an association. The plan was so arranged that both of them should arrive after the commencement of the morning service, when no questions could be asked, and that Mr. F. should take the place of his friend, who had been selected as the preacher. After the service, when they met round the dinner table, every one was inquiring, but alas, without success, who the stranger could be. After a while their attention was turned to the sermon itself, which all admired and which all wished Mr. Fuller had heard, as it contained, they said, the most complete refutation of his whole system. At length the late excellent but eccentric Mark Wilks, of Norwich, rose, and very gravely moved, that the thanks of the association be given the Rev. Andrew Fuller. of Kettering, for his excellent sermon, and that he be requested to print it. Perhaps my reader can conceive of the excitement, for I cannot describe it. They cold not explain, but he did. Several of them were convinced of the truth of the system he advocated; and all opened their pulpits, that he might plead the cause of missions. - B.
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"I have been much engaged in company, yesterday and Monday. I was visited yesterday by Mr. Walker, a Sandemanian clergyman, who has considerable influence in this city, and who pronounces of one of the dissenting ministers here that he preaches the gospel (because he seems likely to embrace Sandemanianism); but the Baptist and the Moravian ministers do not! I found him, like most of the sect, calm, acute, versed in the Scripture, but void of feeling. He reminded me of Dr. Byron's lines: -
'Tis Athens' owl, and not Mount Zion's dove,
The bird of learning, not the bird of love.'"I am told that one of this stamp lately prayed in public, 'Lord, give me head knowledge; the rest I leave to thee.' The clergyman said to me, 'There are many who call themselves Calvinists who are as far from the truth as Arminians.' I asked what Calvinists he referred to, and what sentiments. He said, 'Those who hold with qualifications as necessary to warrant a sinner's believing.' I answered, I did not know who they were that believed so. Mr. Stennett,9 who sat by, said, 'Some of the high Calvinists might.' I assented to this, but said I utterly disapproved of it; though I could not, as Mr. W. seemed to do, condemn all as graceless who held it. He seemed surprised, and expressed his pleasure that I disapproved of the principle; plainly proving that he, with other Sandemanians, confounds our pleading for a holy disposition as necessary to believing (or necessary to incline us to believe) with pleading for it as giving us a warrant to believe."
In a letter addressed to Mr. Coles, Mrs. F.'s father, he thus alludes to this visit: - "I have enjoyed but little comfort in Ireland; yet I hope I have derived some profit. The doctrine of the cross is more dear to me than when I went. I wish I may never preach another sermon but what shall bear some relation to it. I see and feel, more and more, that except I eat the flesh and drink the blood of the Son of man I have no life in me either as a Christian or as a minister. Some of the sweetest opportunities I had in my journey were in preaching Christ crucified: particularly on those passages, 'Unto you that believe he is precious' - 'This is my beloved Son, in whom I am well pleased; hear ye him' - 'He that hath the Son hath life,' &c. 'That they all may be one,' &c. But I feel that if I were more spiritually-minded I should preach better and bear trials better."
It does not appear that the objects of his visit to this country were, at that time, in any considerable degree realized. He was grieved to find the principal Baptist community in Dublin under the influence of the most pernicious errors in doctrine and practice. Many of the members had imbibed principles which, to say the least, verged on Socinianism, while the amusements of the theatre and the card-table were tolerated, and even defended. Having refused, under these circumstances, to comply with their invitation to the Lord's table, he encouraged the more godly portion of the church to form themselves into a separate community, who, on their secession, left behind them this assurance, "that if at any future time the church should restore that purity of communion which is essential to a Christian society, they should be ready to join heart and hand with them."
Having on his return written some "Remarks on the State of the Baptist Churches in Ireland," with especial reference to the disorders above alluded to,
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9 This worthy man, who possessed considerable learning, and many Christian excellencies, was pastor successively of several small Baptist churches, and died about three years since in greatly depressed circumstances. -- B.
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a reply to them was made in the Irish circular letter addressed to the members of those churches respectively, and accompanied with an ambiguous declaration of the theological sentiments of the parties. This was inserted in a monthly journal, in which Mr. Fuller offered some observations in reply; particularly noticing the absence of all mention of the vicarious sacrifice and imputed righteousness of Christ of the distinct personality of the Father, Son, and Holy Spirit - and of any avowed intention of supplying their acknowledged deficiency in discipline. He further remarked, that if his construction of their statement, as it related to these particulars, was not founded in truth, he knew of no obstacle to the reunion of the seceding portion of the church.Though this was not effected, considerable good was elicited by the discussion, and the subsequent operations of the "Baptist Irish Society" have been accompanied in a remarkable degree by the Divine blessing, not only in reviving the drooping interests of religion in the churches already established, but in the formation of others, chiefly by accessions from the Roman Catholic portion of the community, multitudes of whom have been truly converted to God by the instrumentality of itinerant readers of the Scriptures.
Greatly as Mr. Fuller was esteemed in the various parts of the British empire, in no country were his talents and character more fully appreciated than in the United States, where his writings obtained an extensive circulation; while some of the divines of that country, of whose piety and talents he cherished the highest possible opinion, were in frequent habits of communication with him.
As early as 1798 the college of New Jersey had conferred on him the honorary degree of D. D., the use of which, however, he respectfully declined, alleging his deficiency of those literary qualifications which would justify the assumption of academic honours, as well as his conscientious disapprobation of such distinctions in connexion with religion. In May, 1805, he received a similar testimony from Yale College, accompanied by the following letter from the celebrated Dr. Dwight:
"New Haven, (Connecticut,) March 18, 1805.
"SIR, -
"The corporation of Yale College at the last public commencement conferred on you the degree of Doctor of Divinity. The diploma, which is the evidence of this act, you will receive with this letter. Both will be conveyed, and, if it should not be too inconvenient, handed to you by Benjamin Silliman, Esquire, professor of chemistry in this seminary."As this act is the result of the knowledge of your personal character and your published works only, and as such degrees are not inconsiderately given by this body, I flatter myself that it will be regarded by you in the light of a sincere testimony of respect to you.
"The gentleman who is the bearer of this letter is holden in high esteem here, as a man, a scholar, and a Christian. Such civilities as you may think proper to render to him will be gratefully acknowledged by me.
"Please to accept my best wishes for your personal welfare and your success in your ministerial labours, and be assured that I am, very respectfully, your affectionate friend and brother,
"TIMOTHY DWIGHT,
"President of Yale College. "Rev. Doctor Fuller."
To this communication Mr. Fuller returned the following answer:
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Kettering, June 1, 1805
"DEAR SIR,
. "I yesterday received, enclosed in a letter from Mr. Silliman, a diploma from Yale College, with a letter from yourself. Considering it as a token of respect, and expressive of approbation of what I have published, I feel myself greatly obliged by it; and could I reconcile it to my judgment and feelings to make use of such a title of distinction from any quarter, there is none which I should prefer to that which you have done me the honour to communicate. Eight years ago I received the same expression of esteem from the college of New Jersey, and acknowledged it in much the same manner in a letter to Dr. Hopkins. With this it is possible you are not unacquainted; and, if so, I may presume you and your colleagues meant it purely as a token of respect, without supposing that, after having declined it in one instance, I could with any propriety, even were I so disposed, accept it in another."The writings of your grandfather, President Edwards, and of your uncle, the late Dr. Edwards, have been food to me and many others. Our brethren Carey, Marshman, Ward, and Chamberlain, in the East Indies, all greatly approve of them. The President's sermons on justification have afforded me more satisfaction on that important doctrine than any human performance which I have read. Some pieces which I have met with of yours have afforded me much pleasure.
"I have requested Mr. Silliman to procure of my bookseller all that he can furnish of what I have published, which I hope you will accept and furnish with a place in the college library, as a token of my grateful esteem." "I am, dear Sir, yours with respect and affection,
"ANDREW FULLER."In June this year, the interests of the mission again called Mr. Fuller to Scotland. His journal of this visit records the following interesting occurrences: -
"Saturday, July 12th, reached Aberdeen at about six in the evening. Paid my respects to several of the ministers, professors, &c., and adjusted the work of the sabbath. I agreed to spend the forenoon with a few Baptists, who meet in an upper room; the afternoon to preach and collect among the Independents in Mr. Haldane's connexion; and in the evening at the Independents' place called the Lock Chapel.
"Lord's-day. - At the morning meeting I found eight or ten Baptists, residing in Aberdeen. They were not in a state of fellowship; and whether they were sufficiently united to be formed into a church appeared rather doubtful. At the same time three persons applied to me for baptism. The first was a young man who had been a Socinian, but professed of law to be convinced of the way of salvation through the atonement of Christ, and of all the other corresponding doctrines. The next was a simple-hearted man, with whose religious profession I was well satisfied. The third was a woman, and hers was a singular case.
"As I was going to the morning meeting, I was called aside by a respectable minister, and told to this effect 'You will be requested to baptize a woman before you leave Aberdeen. I have no prejudice against her on account of her being a Baptist; but I think it my duty to tell you that she was a member of one of our churches in this neighbourhood, and was excluded for bad conduct.' - 'What conduct?' - 'Dishonesty towards her creditors.' 'Very well; I thank you for the information, and will make a proper use of it.'
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"Though I was applied to at the morning meeting to baptize these persons, I did not hear their personal professions till after the evening sermon. They then came to my inn, where I conversed with each one apart. When the woman was introduced, the following is the substance of what passed between us. - 'Well, Margaret, you have lived in the world about forty years; how long do you think you have known Christ?' - 'A little more than a year.' - 'What, no longer?' 'I think not.' - 'And have you never professed to know him before that time?' - 'Yes, and was a member of an Independent church for several years.' - 'A member of a church, and did not know Christ! - how was that?' - 'I was brought up to be religious, and deceived myself and others in professing to be so.' - 'And how came you to leave that church?' 'I was cut off.' - 'What, because you were a Baptist?' - 'No, because of my bad conduct.' - 'Of what, then, had you been guilty?' - 'My heart was lifted up with vanity - I got in debt for clothes and other things; and then prevaricated, and did many bad things.' - 'And it was for these things they cut you off?' - 'Yes.' - 'And do you think they did right?' - 'Oh yes.' - 'And how came you to the knowledge of Christ at last?' 'When I was cut off from the church, I sunk into the deepest despondency - I felt as an outcast from God and man - I wandered about, speaking, as it were, to nobody, and nobody speaking to me. My burden seemed heavier than I could bear. At that time a passage or two of Scripture came to my mind, and I was led to see that through the cross of Christ there was mercy for the chief of sinners. I wept much, and my sin was very bitter. But I saw there was no reason to despair; for the blood of Jesus Christ cleanseth from all sin. It is from thence I date my conversion.' - 'And do the minister, and the church of which you were a member, know of all this?' - 'Yes.' - 'Why did you not go and confess it before them, and be restored?' - 'Partly because I have removed my situation some miles from them; and partly because I felt in my conscience that I was a Baptist.'"After the conversation, I saw the minister who had told me of her, and informed him of the whole; adding that the church in his connexion had done well in excluding Margaret, and the Lord, I hoped, had blessed it to her salvation. He could not object to the propriety of my conduct in baptizing her, on my own principles. Next morning I rose at five o;clock, and baptized the three persons at a mill-dam, about five miles from the city; whither we went in a post-chaise, and returned about eight o'clock. There were upwards of a hundred people present."
"Thursday, July 24, travelled nearly forty miles to-day along the western coast, bearing southward. About six o'clock we reached Saltcoats. Here I found that the parish minister, on hearing that I was to collect at the Burgher meeting-house, resolved to have a sermon at the same hour in the church, and a collection for the Bible Society. He said, however, that if I chose to preach the sermon in the church, and let the collection be applied to the Bible Society, I was welcome to do so. As soon as this was mentioned to me by another person, I immediately sent to the clergyman, offering to relinquish my own object, and, if he was agreeable, to preach the sermon in the church, in favour of the Bible Society. This he acceded to, and I called on him before worship. I then observed that he must be aware of what he had proposed being contrary to the rules of the Assembly of the Church of Scotland; and that I should be sorry if any ill consequences were to follow on my account. He replied that his presbyters were well disposed, and he had no fears on that head. I then preached the sermon, and pleaded with all the energy I could for the Bible Society. After
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worship, I went to my inn, then called to sup and lodge with the clergyman, (Such is the custom in Scotland.) While sitting in his house, I told him I felt happy in the opportunity of expressing my regard for the Bible Society, and requested him to add my guinea to the collection. But during my call at the inn, after worship, he had consulted with his friends on the subject of my having been deprived of a collection. He therefore answered me by saying, 'I cannot accept your guinea; and, moreover, I must insist on your accepting half the collection for your object; and you must make no objection whatever to it. Such is the conclusion of our session.' Finding him quite resolute, I yielded, and took half the collection, which, however, did not amount to L6."The departure of some missionaries with their wives, early in 1806, gave occasion to a valuable epistolary communication from Mr. Fuller, an extract from which may serve as a specimen of the affectionate correspondence which he maintained with his missionary brethren.
"MY VERY DEAR BRETHREN AND SISTERS," -
"There is the greatest necessity for us all to keep near to God, and to feel that we are in that path of which he approves. This will sustain us in times of trial. The want of this cannot be supplied by any thing else. Beware of those things which draw a veil between him and you, or that render a throne of grace unwelcome. If God be with you, you shall do well; you shall be blessings among the sailors, among the brethren in India, and among the natives. Be very conversant with your Bibles. The company we keep, and the books we read, insensibly form us into the same likeness. I love to converse with a Christian whose mind is imbued with the sentiments of the Scriptures. I find it advantageous to read a part of the Scriptures to myself before private prayer, and often to turn it into prayer as I read it. Do not read the Scriptures merely as preachers, in order to find a text, or something to say to the people, but read them that you may get good to your own souls. Look at the Saviour as he walks, as he walks before you; and then point others to him, John i. 35."Next to communion with your God and Saviour, cherish love to one another. Good sense and good temper may preserve you from falling out by the way, and exposing yourselves to the censure of spectators; but this is not enough. The apostolic precept which is so often repeated - 'Little children, love one another,' includes more than an abstinence from discord, or the routine of civility. You must know one another, and love each other in the Lord. To do this, you must often think of the dying love of Christ towards you. When. I have sometimes surveyed the church of which I am a pastor, individually, my mind has revolted from this member for this fault, and from another for that; but when I have met them at the table of the Lord, one thought has dissipated all these hard things: - 'Feed the church of God, which he hath purchased with his own blood!' Oh, (thought I,) if my Saviour could find in his heart to lay down his life for them, who am I that I should withhold the tenderest regards from them? If he can forgive them, shall I be unforgiving? Nay, more . . . If he could lay down his life for me, and forgive me, who am I that I should cherish a hard and unforgiving heart towards my brethren?
"My dear brethren, know nothing but Jesus Christ and him crucified. Be this the summit of your ambition. For you to live must be Christ. You may never be of that literary consequence which some are; but if you possess a savour of Christ, you will be blessings in your generation; and, when you die, your names will be precious not only in India and Britain, but in the sight of the Lord.
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"My dear sisters, it is not much that I have known of you; but what I have has tended to endear you to me. My heart is toward those young people in our Israel, of both sexes, who have offered themselves willingly in this Divine war! Treat your husbands with an attentive, respectful, and obliging carriage, as I trust they will treat you. Treat each other as sisters, and the young woman that goes out with you too. Compel her, when she parts with you, to part weeping. Tears of this sort are worth more than thousands of compliments. Do not make confidants of one another in matters of offence; but, in a gentle and tender way, get into the habit of communicating to the party her faults; and encourage her to do the same by you. This rule will be necessary not only on your voyage, but through life. The God of all grace be with you! Present my kind love to the dear Captain Wickes. Accept the same to yourselves. My wife and daughter unite in wishing you prosperity in the name of the Lord."The limits of this memoir will not admit of an extended selection from Mr. Fuller's correspondence with his friends; but the following will suffice to show how feelingly be was accustomed to enter into their circumstances, and how deeply he was concerned to promote their best interests.
"MY DEAR FRIEND,
"I find, by a letter, that you are in constant expectation of losing your son. Since the time that you and I corresponded, our circumstances, temptations, afflictions, and almost every thing else pertaining to us, have undergone a change. We have each had a portion of parental care; and now, having passed the meridian of life, we begin to taste the cup of parental sorrow. We often talk of trials, without knowing much of what we say: that is a trial, methinks, which lays hold of us, and which we cannot shake off. If we say, 'Surely I could bear any thing but this!' this shall often be the ill that we are called to bear; and this it is that constitutes it a trial. And why are afflictions called trials, but on account of their being sent to try what manner of spirit we are of? It is in these circumstances our graces appear, if we are truly gracious, and our corruptions, if we be under the dominion of sin; and too often, in some degree, if we be Christians. When I have experienced heavy trials, I have sometimes thought of the case of Aaron. He had two sons, fine young men, colleagues with their father; God accepted of their offering, and the people shouted for joy: every thing looked promising . . . when, alas! in the midst of their glory, they sinned; and there went out a fire from the Lord, and devoured them. Well might the afflicted father say as he did: 'And such things have befallen me!' yet he 'held his peace.' I say, I have sometimes thought of this case, when I have been heavily afflicted; and have employed my mind in this manner: - Such things befell Aaron, the servant of the Lord, a much better man than I am: who am I that I should be exempted from the ills which are common to men, to good men, to the best of men? Such things befell Aaron as have not yet befallen me. He had two children cut off together; I have never yet lost more than one at once. His were cut off by an immediate judgment from Heaven, and without any apparent space being given for repentance: thus have not mine been. Yet even Aaron held his peace; and shall I murmur? 'The just shall live by faith.' God is telling us, in general, that all things work together for good to them that love him; but he has not informed us how: nor is it common, under afflictions, to perceive the good arising from them. It is afterwards that they yield the peaceable fruits of righteousness. If the Lord should remove your son, perhaps you are not without hopes of his salvation; and if the event should cause you to feel more than you have
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yet felt of the perishable nature of all things under the sun, and draw your heart more towards himself and things above, where Jesus is, you may have occasion in the end to bless God for it. God knows we are strange creatures; and that we stand in need of strange measures to restrain, humble, and sanctify us."Give my love to your afflicted child, and give me leave to recommend to him, Him in whom alone he can be saved. I doubt not but you have recommended Christ to him, as the Saviour of the chief of sinners; yet you will not take it amiss if I address the following few lines to him: -
"MY DEAR YOUNG FRIEND,
"You know but little of me, nor I of you; but I love you for your parents' sake. While health and spirits were afforded you, you thought, I presume, but little of dying; and perhaps what you heard by way of counsel or warning, from the pulpit or from other quarters, made but little impression upon you. A future world appeared to you a sort of dream, rather than a reality. The gratification of present desire seemed to be every thing. But now that Being against whom you have sinned has laid his hand upon you. Your present affliction seems to be of the nature of a summons: its language is, 'Prepare to meet thy God, O sinner!' Perhaps you have thought but little of your state as a lost sinner before him; yet you have had sufficient proof, in your own experience, of the degeneracy and dreadful corruption of your nature. Have you learned from it this important lesson? If you have, while you bewail it before God, with shame and self-abhorrence, you will embrace the refuge set before you in the gospel. The name of Christ will be precious to your heart. God has given him to be the Saviour of the lost; and, coming to him as worthy of death, you are welcome to the blessing of eternal life. No man is so little a sinner but that he must perish for ever without him; and no man so great a sinner as that he need despair of mercy in him. He has died, the just for the unjust, that he may bring us to God. His blood cleanseth from sin, and the benefits of it are free. The invitations of the gospel are universal. Though God would never hear the prayers or regard the tears of a sinner, like you, for your own sake; yet he will hear from heaven, his dwelling-place, that petition which is sincerely offered in the name of his Son. Repent of your sin, and you shall find mercy: believe his gospel with all your heart, and you shall live. Plead the worthiness of Christ as the ground of acceptance, to the utter rejection of your own, and God will graciously hear, forgive, and save you. Every one that thus asketh receiveth; and he that seeketh findeth; and to him that knocketh the door of mercy shall be opened. In all your supplications for mercy, be sure you found your petitions on the worthiness of Christ alone. But if you can see no loveliness in him, nor beauty that you should desire him, depend upon it you are yet in your sins, and, so dying, you must perish. I do not know whether you have, at any time, been inclined to listen to the abominable suggestions of infidels; but if you have, you now perceive that those are principles that will not stand by you in the near approach of death. If the Lamb of God, that taketh away the sin of the world, be not now a comfort to you, you are comfortless. Look to him, my dear young friend, and live."To a member of the church: -
"MY DEAR FRIEND,
"I received your letter, and was affected in reading it. Ah! is it so, that you have indulged in secret sin for seven or eight years past, and that God, the holy and the jealous God, has now given you up to open sin, and that you have in a manner lost all power of resistance!"It is not in my power, nor that of any creature, to enable you to decide
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upon your former experience, while you are in this state of mind. If an apostle stood in doubt of a backsliding people, (Galatians iv. 20,) we must do the same - and even of ourselves, or, which is worse, our confidence will be delusion. The tree can only be known by its fruits. If the reproaches of the world, and the censures of the church, lead you to repentance - if you not only confess but forsake both your secret and open sins, and return to God by Jesus Christ - you will yet obtain mercy; and these visitations of God will prove to have been the 'stripes' of a Father on a disobedient child. But if you persist in your sins, you will prove yourself an enemy, and 'God will wound the head of his enemies; and the hairy scalp of such a one as goeth on still in his trespasses,' Psalm lxviii. 21."There certainly is such a thing as for a man to 'hear the word and not do it,' and this is compared to the case of one who 'seeth his natural face in a glass, and straightway goeth away and forgetteth what manner of man he was,' and such are described as 'deceiving their own selves,' James i. 22-24. Perhaps there are few who have long sat under the preaching of the truth, but have at times beheld their own character and condition by it. Simon trembled, (Acts viii. 24,) and Felix trembled, Acts xxiv. 25. Often will conscience answer to the truth of what is spoken, even while some lust has the dominion over the soul. If, instead of producing a change of heart and life, these convictions be only transient - if, on going from the means of grace and plunging into worldly cares and company, all is forgotten - it is as when the seed was ;picked up by the fowls of the air.' And where these transient impressions are mistaken for the grace of God in the heart, there men 'deceive their own selves.'
"In your present condition do not attempt to decide upon your past experiences. Your immediate concern is, whether you have ever repented and believed in Jesus before or not, now to repent and come to him. You may not be able to come as a backsliding Christian, but come as a guilty, perishing sinner. The door of mercy is not yet shut upon you. Read and pray over the 130th Psalm; also the 32nd and 51st. When we think of the aboundings of sin, it would seem as if none could be saved; yet when we think of the superaboundings of grace, and of the preciousness of that blood that was shed upon the cross, and which cleanseth from all sin, we must acknowledge that none need despair. O friend, retrace your steps! Come back - come back! lest you plunge ere you are aware into the pit whence there is no redemption. - Read Jeremiah xxxi. 18-21.
"When a parent loses, or is in danger of losing, a child, nothing but the recovery of that child can heal the wound. If he could have many other children, that would not do it. Thus it was with Paul and the Corinthians: - 'If I make you sorry, who is he that maketh me glad, but the same that is made sorry by me?' 2 Corinthians ii. 2. Thus it is with me towards you. Nothing but your return to God and the church can heal the wound. What is my hope or joy or crown of rejoicing? Are not ye? Do not bereave me of my reward! But and if it be so, the loss will be yours more than mine. If I have but the approbation of God, I shall be rewarded; my loss will be made up; but who is to repair yours? "I am still affectionately yours,
"A. FULLER."In 1806, Mr. Fuller published his "Dialogues, Letters, and Essays on various Subjects." The latter part of this publication, under the title of Conversations between Peter, James, and John, personating Mr. Booth, himself, and Dr. Ryland, was designed to furnish the public with the substance of a series of private
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letters to Dr. R. on the topics in discussion between himself and Mr. Booth, which, as they contained some pointed animadversions on the conduct of Mr. B., he had no wish to publish. The "Conversations" were distinguished not only by the absence of asperity, but by the development of the tenderest feelings of Christian affection.It had been more than once insinuated that the views which Mr. Fuller had so long and so strenuously advocated, respecting the universal obligation to a cordial reception of the gospel, would not admit of a practical application to the consciences of ungodly persons, without a compromise of other important doctrines not less explicitly avowed. To evince the incorrectness of this surmise, as well as with the general design of doing good, he wrote the tract well known under the title of the "Great Question Answered." This address, which now forms one of the publications of the Religious Tract Society, has been translated into several of the continental languages, and obtained a most extensive circulation; it has been rendered eminently useful in the conversion of sinners, and has not been wanting in testimonies of approbation from some of his most strenuous opponents.
In the same year he published his "Expository Discourses on the Book of Genesis," a portion of sacred history which his own patriarchal simplicity, united with his deep knowledge of human nature, enabled him to illustrate with great felicity, and which the richness of evangelical sentiment pervading his mind qualified him to invest with peculiar charms.
It has been already intimated that the missionary undertaking had to encounter violent hostility, with which the secretary more than once successfully grappled. A remarkable example of this occurred in 1807. Certain individuals, not content with exciting apprehensions in the minds of the authorities in India, circulated among the proprietors at home pamphlets of an alarming and inflammatory character. These were written by Mr. Twining, Major Scott Waring, and a Bengal officer, and were followed by the introduction of the subject in a general court of proprietors. Having speedily replied to those pamphlets, Mr. Fuller, who had received intimation of the meditated attack, attended the court for the purpose of watching the enemy's proceedings. It is sufficient to say that their attempts were triumphantly defeated, leaving them no alternative, but to seek new weapons of attack. In the mean time, an application to the Marquis Wellesley, who had recently retired from the presidency of India, secured to the Society his Lordship's cordial and powerful support. It was not long, however, before a favourable pretext was afforded to the enemies of religion for renewing the subject of their hostility before a court of proprietors. An expression reflecting on the character of Mahomet had, by the inadvertency or maliciousness of a native translator, found its way into one of the tracts circulated by the missionaries in Bengal. This, for a time, brought them into disagreeable contact with the government abroad, till a candid explanation and apology fully satisfied the governor in council. At the period of the introduction of this business to the court at home, which was early in 1808, Mr. Fuller received communications from the missionaries, giving a complete detail of the case, the circulation of which, accompanied by powerful appeals to the public, had the effect of once more defeating the projects of the enemy. The pamphlets written by Mr. Fuller, during this contest, appeared under the title of "An Apology for the late Christian Missions to India."
Under date of January 27, 1808, he thus addresses his friend Dr. Ryland: - "I last night returned from Leicester, with a strong fever upon me, through excess
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of labour. I am a little better today. My Apology for the Mission would have been finished by this time; but there are new pieces come out, as full of wrath as possible, which I am told I must notice. I am really distressed with public and private labours."Towards the close of this year, the generous and pressing calls of his northern friends once more brought him to Scotland. - "I have been enabled," said he, on his return, "to collect as much as L2000 in the course of six weeks, after a journey of 1200 miles. God be praised for all his goodness, and for the abundant kindness shown towards me and towards the mission."
In 1809 a case occurred in relation to which the most strenuous efforts have been made to involve Mr. Fuller in the charge of persecution. To these efforts the gratuitous admissions of some of his friends have given considerable countenance. An attempt having been made by certain Socinians resident at Soham to obtain possession of the place of worship belonging to the Calvinistic Dissenters, an appeal was made by the latter to the quarter sessions, which Mr. Fuller, upon the footing of former friendship, was requested to aid in conducting. It was discovered in the course of the action that such was the ambiguity of the legal tenure by which their chapel was held, that no effectual method presented itself of maintaining their just right, but an appeal to certain statutes at that time in force against "impugners of the Holy Trinity." This, it appears, was made by some of Mr. Fuller's colleagues, less versed than himself in the principles of religious liberty. He was certainly chargeable with indiscretion in placing himself in such a position as that others should be able to act without his knowledge, while he bore the principal share in the general proceedings and the responsibility connected with them. His "Narrative of Facts," published a considerable time afterwards, when the pressure of other matters had intervened, probably conveyed to the public mind a less favourable impression than a more distinct recollection of some minor particulars would have enabled him to make; but the charge of wilful falsehood must be added to that of persecution, if his own solemn declaration is not to be received, that he no sooner learned from his attorney the grounds on which the case was proceeding than he most unequivocally refused to advance another step, alleging his unqualified disapprobation of the lams in question. Had the writer of these lines the slightest demur respecting the truth of this statement, he would deem it most advisable to omit all reference to the subject. On the other hand, he can see no reason why, in order to escape the charge of partiality, he should suffer a character so beloved to lie under an unjust imputation, the more especially as one of his biographers, who at first laboured under the impression that Mr. Fuller's reputation must in this particular be sacrificed to justice, has since unequivocally declared, upon the most competent authority, that the onus of this proceeding lay upon another and not upon him that the charge against Mr. Fuller is transferred "from his character to his discretion, from his principles to his prudence; and that it is to the latter only that any imputation can fairly attach."
From this ungracious contest Mr. Fuller found relief in the most cheering proofs of the success of his ministry. Writing to Dr. Ryland in 1810, he says, "There appears to be so much of an earnest inquiry after salvation among our young people, that I feel it necessary to be absent from them as short a time as possible. We have a weekly meeting in the vestry for all who choose to come for conversation . . . Our Monday and Friday night meetings are much thronged - the discourses in the latter have been mostly addressed to persons under some concern about their salvation."
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It was, nevertheless, during these pleasing domestic engagements, in which his soul delighted, that he produced one of his most elaborate controversial pieces, entitled "Strictures on Sandemanianism." This publication, which closes a twenty years' controversy on faith, was suggested by the repeated attacks he had sustained from the followers of Messrs. Glass and Sandeman in Scotland and Ireland, and contains, in addition to the main questions in debate, some animadversions on the ecclesiastical polity of that body, which had in a greater or less degree influenced the organization of most of the churches in those countries.In March, 1812, Mr. Fuller received intelligence of the death of his nephew Joseph Fuller, of whose future eminence and usefulness in the cause of God he had cherished the fondest hopes. The following account of this extraordinary youth is communicated in a letter to his beloved preceptor, Dr. Ryland: --
"MY DEAR BROTHER, -
"I have just received yours, and by the same post one from Little Bentley, dated the 23d, of which the following is an extract: - 'This morning, about a quarter after seven o'clock, our dear Joseph left this world of sin and sorrow, and we trust is entered into rest. He could not talk much; but said, 'That gospel which I have recommended to others is all my support in the prospect of death. He was sensible to the last.' Thus God has blasted our hopes concerning this lovely youth. He was eighteen years old last October."Now it is fresh upon my mind, I will give you a few particulars of such things concerning him as fell under my notice: --
"In July, 1806, I took Mrs. Fuller to Bentley, on a visit to my brother and his family. Joseph was then under thirteen years old. We observed in him a talent for learning; and his parents seemed to think him not much suited to their business. Mrs. F. therefore proposed that he should come and live with us, and improve his learning. The following October he came, and we sent him to school, to our friend Mr. Mason, of Rowell. After being there three months, he spent the winter holidays at our house. One day he was looking over the Greek alphabet, and soon got it by heart. He obtained a few instructions before the holidays were ended; and, on his returning to school, I spoke to my worthy friend, the Rev. Mr. Brotherhood, of Desborough, near Rowell, requesting the favour of his teaching him the Latin and Greek languages. With this request Mr. B. not only readily complied, but generously declined any recompence for his trouble. On an evening, after the school-hours at Rowell, Joseph would walk over to Desborough, and spend an hour or two with Mr. B., who with Mrs. B. treated him as a young friend, rather than as a pupil. His diligence, sobriety, and good sense raised him in their esteem; and he had a great respect and esteem for them. In this course he continued through the years 1807 and 1808. He could talk of religion, and, I believe, from his childhood, had thoughts of the ministry; but as I saw no signs of real personal Christianity, I never encouraged any thing of the kind. In the autumn, I think, of 1808, we perceived an evident change in his spirit and behaviour. This was observed, not only at Kettering, but at Rowell. I found, too, that he wished to open his mind to me; and I soon gave him an opportunity. The result was, we were satisfied of his being the subject of repentance towards God and faith towards our Lord Jesus Christ. On April 30, 1809, I baptized him, and he became a member of the church at Kettering. Under these circumstances, I could not but think of his being employed in the work of the ministry, provided his own heart was in it. On gently sounding him upon it, I found it was. He was too much of a child
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to be asked to speak before the church; and yet we thought no time should be lost in improving his talents. A letter was therefore sent to the Bristol Education Society, through your hands, recommending him as a pious youth of promising talents for the ministry. In August, the same year, he went to Bristol. At the vacation, in the summer of 1810, he went home, and, on his return, towards the end of July, came by Kettering. At the church meeting, he preached from 1 Corinthians ii. 2, 'For I determined not to know any thing among you save Jesus Christ, and him crucified.' He was then under seventeen years of age, and a mere lad in appearance; but his thoughts were just and mature."From the first of his religious impressions, he expressed a desire to go to India as a missionary, if he were thought a suitable person. I did not discourage him, but told him he was too young, at present, to determine on a matter of such importance. On the above visit to us, in July, 1810, I inquired whether his mind continued the same on that subject. He answered, it did.
"His journey from Kettering to Bristol, which (being very fond of walking) he principally performed on foot, was, I fear, injurious to him. He got wet, as I afterwards learned, several times on the road. Towards the following Christmas, he told me, he began to feel the complaint on his lungs. It is now nearly a year, I suppose, since he left Bristol, to go to his father's house. After he had been there the greater part of the summer of 1811, he paid a visit, for a month or two, to the new academy at Stepney, where he was treated with great kindness by Mr. and Mrs. Newman, as he had been, in the spring of the same year, by Mr. and Mrs. Burls. Indeed, I may say, at every place he 'grew in favour with God and man.'
"Being myself in London, early in November, I took him with me down to Kettering. Here he stopped about six weeks; during which we used means for the recovery of his health, but without effect. So far as his affliction would permit, he here enjoyed the company of his friends. He got over to Rowell, and to Desborough, to see his dear friends, Mr. Mason and Mr. Brotherhood. About Dec. 20, 1811, I took him to Cambridge, whence he was conducted home. On parting, we both wept, as not expecting to see each other again in the flesh. So it has proved. His father informs me, that on the last Lord's day in January, he was very desirous of going with him to Thorpe, to join in the Lord's supper; which, though with much difficulty, he accomplished. His death is one of those mysteries in providence, not of very unfrequent occurrence, wherein God, after apparently forming and fitting an instrument for usefulness in this world, removes it to another. But 'it is well.' I do not remember to have known a lad of his years who possessed more command of temper, or maturity of judgment, or whose mind seemed more habitually directed to the glory of God."
Dr. Ryland, speaking of the first discourse delivered by this youth, in the lecture room of the college, says, "I was obliged to suppress my feelings and hurry out of the room, that I might not let a lad of sixteen see how much I was delighted with what he had been uttering."
A pulmonary attack, during the preceding summer, had seriously affected Mr. Fuller's health; and though he was so far restored as to undertake a journey of 600 miles, his exhausted powers and increasing labours suggested the necessity of stated assistance in his pastoral duties, a service which was supplied by the Rev. J. K. Hall, a nephew of the late Rev. R. Hall.
Early in May, Mr. Fuller took a journey into Wales. From Abergavenny he wrote to Mr. Sutcliff. After speaking of the low state of his health, and alluding to some malicious censures against the Baptists and their missionary undertaking,
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he thus concludes, "Our wisdom is to be still and quiet, and to mind our own business. For my own part, my afflictions say to me, 'Study to show thyself approved unto God.' What empty things are the applauses of creatures, and how idle the pursuit of them! I seem near the end of my course, and hope, through grace, and grace only, to finish it with joy. I have no transports, but a steady hope of eternal life, on the ground of my Saviour's death. I feel some freedom in my applications to God in his name. If I should die, I shall be able to say to the rising generation, 'God will surely visit you.' A work is begun that will not end till the world be subdued to the Saviour. We have done a little for him, accompanied with much evil; the Lord grant that this may not be laid to our charge in that day."The close of this year brought the afflictive intelligence of the destruction of the printing establishment at Serampore by fire. The loss occasioned by this calamity was estimated at upwards of L12,000. Much as this news affected Mr. Fuller, he predicted the speedy reparation of the injury. Being then on a tour in Norfolk, he hastened home to arrange for a general appeal to the benevolence of the Christian public. This was answered by prompt and liberal subscriptions in all parts of the United Kingdom, and in the United States of America, which in a few weeks more than repaired the loss. On this occasion Mr. Fuller received the following testimony of Christian liberality from an eminent minister of the Establishment now deceased: -
"From the time I heard of the fire at Serampore, I felt desirous to assist in repairing the loss, and promoting the important work of translating the Scriptures into the Oriental languages. I view the subject as presenting a common claim upon the Christian world, and regard, with highest estimation, the labours of your Society in the East Indies.
"I have the pleasure to state that, including a donation remitted to me by my respected friend Dr. Kilvington, our collection at Bentinck Chapel, on Sunday last, has produced L130.
"With my unfeigned prayer that the eternal God may prosper all these exertions to the promotion of his glory and the benefit of his church, I am, dear sir, "Yours very faithfully,
"BASIL WOOD."On communicating to the late Rev. Legh Richmond some pleasing intelligence from India, accompanied with specimens of type recast from the materials found in the ruins at Serampore, Mr. Fuller received the following affectionate reply:
"REV. AND DEAR BROTHER, -
"I receive your papers with thankful pleasure - they seem like specimens dropped from the midst of heaven by the angel in his flight with the everlasting gospel in his hand . . . Happy are those that can cultivate true brotherly love and respect, although they cannot in every thing think and act together. There is still a wide field for mutual operation - there may be a few hedges and ditches to separate portions of the land; but it is all one farm - Glory be to the chief Husbandman and great Shepherd! - His grace and mercy be on such subordinate husbandmen and shepherds as you, and far more so, "Your unworthy fellow labourer,
"LEGH RICHMOND."It will be seen from the preceding pages that it was Mr. Fuller's happiness to be acquainted with many of the most eminent and pious of the established clergy. Besides those to whom reference has already been made, we may mention
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Drs. Erskine and Chalmers in Scotland; and in this country the Rev. John Owen and the venerable Berridge: in a letter to his friend Ryland, he thus describes an interview with the latter: -". . . As to my Everton journey, I wrote something, as it was then fresh upon my mind, better than I can now. I greatly admired that Divine savour which all along mingled itself with Mr. Berridge's facetiousness, and sufficiently chastised it. His conversation tended to produce a frequent but guiltless smile, accompanied with a tear of pleasure. His love to Christ appears to be intense. I requested him to give us a few outlines of his life and ministry. These were interesting, but too long to write. They will enrich an evening's conversation, if I come to Northampton. When he had gone through, I asked him to pray for us. He said he was so faint he could not yet, and requested me to pray. I prayed, and concluded as usual by asking all in Christ's name. He, without getting off his knees, took up the prayer where I had left it, in some such manner as this - 'O Lord God! this prayer has been offered up in the name of JESUS: accept it, I beseech thee,' &c., for five or six minutes, in a most solemn and savoury manner. We then took leave, with solemn prayer for blessings on each other, as if we had been acquainted for forty years, and were never to see each other again in this world. The visit left a strong and lasting impression on my heart of the beauty of holiness - of holiness almost matured."
In 1813, on the renewal of the East India charter, Mr. Fuller visited the metropolis with a view to obtain the insertion of a clause granting a passage to the missionaries in British ships, instead of compelling them to make a circuitous voyage by America, as well as affording that legal protection in India to which the peaceable conduct of the missionaries in that country, not less than their natural privileges as British subjects, entitled them. Accompanied by Messrs. Sutcliff, Ivimey, and Burls, he obtained an interview with the Earl of Buckinghamshire, which ended in the request of his Lordship to be furnished with a written statement of their wishes. Mr. Fuller lost no time in forwarding this to his Lordship, and a similar communication was also made to the Earl of Liverpool. Petitions to parliament were forwarded from the various communities of Dissenters, while vast numbers of pious Episcopalians, feeling it to be a subject of common interest, joined in the appeal, which proved successful.
The following short epistle from the venerable philanthropist whose name it bears was written to Mr. Fuller in allusion to the above event, and to certain interesting intelligence received from India.
"London, Nov. 29, 1813.
"My DEAR SIR, -
"I return you many thanks for your friendly communication, and am sorry I did not receive it on Saturday till too late to write to you by return of the post. How striking that, at the very time when we were prosecuting our endeavours, Dr. Carey should be experiencing the need of such a regulation as we solicited, and express his wishes for such permission as, through God's blessing, we finally obtained! In what manner we should proceed in respect of these transactions I am by no means as yet clear. The question deserves the most mature consideration; and I shall be happy to confer on it with likeminded friends. But it might assist us in forming a right decision to read the original correspondence, (if there are no parts of it which you had rather we should not peruse,) and, indeed, to receive all other information that you can give us: the more detailed and particular the better. But, my dear sir, joy! - joy! - joy! I have scarcely restrained myself, from my first taking up the pen, from breaking
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out into these notes of exultation on the glad tidings which Dr. Carey's letter conveys - tidings so glad, and so important, that the value of them can scarcely be overrated. Five natives of high caste become Christians, keeping the Lord's day, and meeting for religious edification, without having had any intercourse with the missionaries - merely from reading the Scriptures, tracts, &c. - besides the hundred hopefuls! When I consider who and what Dr. Carey is and has been, and what encouragement the translations of the Scriptures into the native languages have received, I seem to hear in this incident the voice of the Almighty, saying, You are in the right path, press forward in it. I am much pressed for time to-day, and must break off, assuring you that I am ever, with cordial esteem and regard, yours very sincerely, "W. WILBERFORCE."In the summer of this year Mr. Fuller paid his fifth and last visit to Scotland, where he was received with renewed proofs of affection perfectly overwhelming to his feelings. An incident occurred at Edinburgh which evinces, amidst his arduous labours, a deep interest in the welfare of his fellow townsmen. Learning that the Northamptonshire militia were in quarters at the castle, he went to see them, and, on finding four young men from Kettering, entered into conversation with them, invited them to attend Divine worship, and, on his departure, presented one of them with a Bible.
In 1814, Mr. Fuller received a warning of his own dissolution in that of his valued friend and counsellor Mr. Sutcliff. Under date of March 24, he writes to Dr. Ryland as follows:- "I have just received an alarming letter from Olney, and must go, if possible, to see our dear brother to-morrow. Brother Sutcliff was kept ten days in London, took two days to get home, his legs swelled, blisters were applied, which drew water. They fear he has water in his chest: he cannot lie down, for want of breath, but sits, night after night, in a large chair. Well; the government is on His shoulders; ours will soon be from under the load; but while we are reducing in number and increasing in labour, it may be the heavier for a time. God grant we may finish our course with joy."
Of this venerable man, who entered into his rest on the 22d of June, the late Rev. R. Hall engaged, at the solicitation of Mr. F., to furnish some account to the public - an engagement from which he subsequently excused himself. His letter to Mr. Fuller on this occasion affords a striking specimen of his characteristic diffidence.
"MY DEAR BROTHER, -
"I am truly concerned to be obliged to tell you that I cannot succeed at all in my attempts to draw the character of our dear and venerable brother Sutcliff. I have made several efforts, and have sketched out, as well as I could, the outlines of what I conceive to be his character, but have failed in producing such a portrait as appears to me fit for the public eye. I am perfectly convinced that your intimacy with him, and your powers of discrimination, will enable you to present to posterity a much juster and more impressive idea of him than I can. I am heartily sorry I promised it. But promises I hold sacred; and therefore, if you insist upon it, and are not willing to release me from my engagement, I will accomplish the task as well as I can. But if you will let the matter pass without reproaching me, sub silentio, you will oblige me considerably. It appears to me, that if I ever possessed a faculty of character-drawing, I have lost it, probably for want of use, as I am far from taking any delight in a minute criticism on character, to which, in my younger days, I was excessively addicted. Both our taste and talents change with the
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progress of years. The purport of these lines, however, is to request you to absolve me from my promise, in which light I shall interpret your silence; holding myself ready, however, to comply with your injunctions.
I am, my dear sir, your affectionate brother,
"R. HALL."
An outline of Mr. Sutcliff's character was subsequently given in his funeral discourse, published by Mr. Fuller, and now inserted in this volume.
__________ [From Joseph Belcher, editor, The Complete Works of Andrew Fuller, Volume I, 1845, reprint, 1988; pp. 62-98. Footnotes are changed to endnotes and symbols are changed to numbers. The letter "B" in the notes designates the editor of the Complete Works. Document provided by David Oldfield, Post Falls, ID. Scanned and formatted by Jim Dvuall.]
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