DOCSLIB.ORG

Fuller's Theological Indebtedness to Religious

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Fuller's Theological Indebtedness to Religious CHAPTER FIVE FULLER’S THEOLOGICAL INDEBTEDNESS TO RELIGIOUS AFFECTIONS I think I am by the ministry, as I was by my life as a Christian before I read Edwards on the Aff ections. I had never entered into the spirit of a great many important things. O for some such penetrating, edifying writer on this subject! Or rather, O that the Holy Spirit would open my eyes, and let me into the things that I have never seen!1 Andrew Fuller 5.1 Historical Background of Sandemanians What should a secretary of a newly formed missionary organization do when one of their largest fi nancial supporters accuses him of abandoning the Reformation dogma of sola fi de? Th is was the touchy predicament in which Andrew Fuller found himself when he visited his trusted Scotch Baptist denomination. As Fuller was based in England, he was quite familiar with Sandemanianism, yet he did not have either the time or, indeed, cause to engage it until he faced a strand of Sandemanianism within the Scotch Baptist churches. Prior to plunging into this dispute, a historical background of Sandemanianism may be helpful. 5.1.1 Sandemanianism in Scotland As mentioned in chapter 2, the religious climate in an ‘Age of Reason’ may be one of the main factors in explaining the presence of Hyper- Calvinists and Unitarians among the Baptists in England. Yet, in Scotland, one way the Enlightenment developed was through Sandema- nianism. Th e eighteenth century Presbyterian intolerance in Scotland gave birth to the dissection of that church, and from that disconnec- tion, there were those who saw the New Testament as the only rule of faith and practice. Th e founder of this camp was John Glas (1696–1773) 1 “Extracts from his Diary on February 3, 1781,” WAF, 1:25. fuller’s theological indebtedness to religious affections111 who was born in Auchtermuchty, and raised in Perthshire where he became profi cient in Greek and Latin. He studied at the University of St. Andrews and Edinburgh, and was the fi ft h generation of successive ministers in his family.2 Glas and Glasites formed a new church based upon what they saw as a literal interpretation of the New Testament, insisting on weekly com- munion, foot washing, love feasts and holy kissing. Perhaps the most signifi cant contribution of Glas was the concept of local congregational autonomy based on what he considered to be the authority of the scrip- ture. For this reason he is sometimes known as the “Father of Scottish Congregationalism.”3 However, with his fi erce Calvinistic background, Glas believed that human eff ort had no part in acquiring salvation, thus rendering the concept of faith one of total objectivity. According to Th omas South, “Glas spoke only of the subjection of the mind to the testimony of the Gospel. He made no reference to the subjection of the will.”4 Even though the origin of Sandemanianism can be traced to Glas, the name of the sect is derived from his son-in-law, Robert Sandeman (1718–1771) who was born in Perth and educated at the University of Edinburgh in preparation for the ministry. Sandeman met Glas at the university and was converted to Glas’s persuasions within a few weeks.5 Th rough Sandeman’s infl uential writings, most notably Letters on Th eron and Aspasio, he was able to disseminate the teachings of Glas. Sandemanianism fi rst gained popularity in Dundee and Edinburgh and unlike Glas, who avoided contentious issues, Sandeman thrived on controversial debates. In stressing what he saw as the Reformation principle of sola fi de, Sandeman elaborated on Glas’s concept of ‘bare faith.’ Sandeman argued that “justifi cation comes by bare faith.”6 He proclaimed that keeping “the bare truth, and to live by it alone,”7 and to 2 See, D.B. Murray, “Glas, John” in Dictionary of Scottish Church History and Th eology ed., Nigel M. de. S. Cameron (Edinburgh: T&T Clark, 1993), 364. 3 Harry Escott, A History of Scottish Congregationalism (Glasgow: Congregational Union of Scotland, 1960), 17, n.1. For more information on Glas, Sandeman, and Mclean, see, Brian Talbot, Th e Search for a Common Identity: Th e Origins of the Baptist Union of Scotland 1800–1870, SBHT, vol. 9 (Carlisle: Paternoster, 2003), 29–45. 4 Th omas South, “Th e Response of Andrew Fuller to the Sandemanian View of Saving Faith” (Th .D. thesis, Mid-America Baptist Th eological Seminary, 1993), 55–56. 5 South, “Th e Response,”58. 6 Robert Sandeman, Letters on Th eron and Aspasio (Edinburgh: Sands, Donaldson, Murray, and Cochran, 1759), 2:330, Eighteenth Century Collections Online. 7 Ibid., 338..
Load more

Recommended publications
  • A Hundred Years: a Statement of the Development and Accomplishments of Churches of Christ in Australia
    Abilene Christian University Digital Commons @ ACU Stone-Campbell Books Stone-Campbell Resources 1946 A Hundred Years: A Statement Of The Development And Accomplishments Of Churches Of Christ In Australia A. W. Stephenson Follow this and additional works at: https://digitalcommons.acu.edu/crs_books Part of the Christian Denominations and Sects Commons, History of Christianity Commons, History of Religions of Western Origin Commons, and the Missions and World Christianity Commons Recommended Citation Stephenson, A. W., "A Hundred Years: A Statement Of The Development And Accomplishments Of Churches Of Christ In Australia" (1946). Stone-Campbell Books. 398. https://digitalcommons.acu.edu/crs_books/398 This Book is brought to you for free and open access by the Stone-Campbell Resources at Digital Commons @ ACU. It has been accepted for inclusion in Stone-Campbell Books by an authorized administrator of Digital Commons @ ACU. ONE HUNDRED YEARS A STATEMENT OF THE . DEVELOPMENT AND ACCOMPLISHMENTS OF CHURCHES OF CHRIST IN AUSTRALIA . Editor : A. W. STEPHENSON , M.A. m- Melbourne : Th e Au str al l'rinting and Publi shing Co . Ltd ., 528, 530 Elizab eth Str eet . 1946 Cha s . Sc hwab , l'r csi d cnl Fed e ra l Co11fe re 11ce or Chur c hes o f Ch,· isl, l!l-16. lntroduci'ion HIS book goes fo rth as a concise histori ca l record T of th e mann er in which chur ches of Chri st have bee n blesse d of God thr oug hout a centur y in Aus­ t ralia . T he evidence of prog ress made 111 evange lism, edncation.
    [Show full text]
  • Dundee Table 2, 3 & 4 Miss
    HISTORIC DUNDEE the archaeological implications of development PART 2 Sylvia J. Stevenson Elizabeth P. D. Torrie SCOTTISH BURGH SURVEY 1988 ------------------------------------------------ Contents The Castle Town Defences Churches, Chapels and Religious Houses Commercial and Institutional Organisation Crafts, Industries and Water Supply Harbour Tables of Appendices 2, 3 & 4 THE CASTLE (Site of) NO 4043 3028 Historical Evidence Dundee Castle was built on a hill of black dolerite jutting into the Tay. Most physical evidence of the site was blasted away in the early 19th century to make way for Castle Street, but St Paul's Episcopal Church, High Street, still clings to a small portion of this dolerite exposure. Its existence is implied in the early 13th century by the name Castle Wynd but the first documentary evidence of the castle is in 1290 when Brian FitzAlan was made custodian of the castles of Forfar and Dundee.1 Lamb argues that the fortification was extensive, and maintained at least 130 knights and horseman within its walls. This may be supported by the details of provisioning of the castle in various records, but in particular from the English Exchequer Rolls of the reign of Edwards I and II, although all provisions would not necessarily be destined solely for the occupants of the castle, but possibly also for retainers nearby.2 Taken by the English at the beginning of the Wars of Independence, the castle was then successfully seized by Sir Alexander Scrymgeour who was, in reward, made hereditary constable of the castle of Dundee in 1298 by William Wallace.3 It has been claimed that the castle was destroyed on the instruction of Wallace.
    [Show full text]
  • From Perth to Pennsylvania: the Legacy of Robert Sandeman
    FROM PERTH TO PENNSYLVANIA: THE LEGACY OF ROBERT SANDEMAN MICHAEL D. MAKIDON Director of Publications Grace Evangelical Society Irving, Texas Beloved, while I was very diligent to write to you concerning our common salvation, I found it necessary to write to you exhorting you to contend earnestly for the faith which was once for all delivered to the saints. — Jude 3 I. INTRODUCTION For most, the Lordship controversy began in the late 1970’s to early 1980’s. However, in an article entitled “History Repeats Itself,” J. I. Packer correctly noted, “The view that saving faith is no more than ‘belief of the truth about Christ’s atoning death’ is not new. It was put forward in the mid-eighteenth century by the Scot Robert Sandeman.”1 If the average Free Grace proponent was told that their view of saving faith was nothing more than a revival of Robert Sandeman’s theology, they would most likely ask, “Who’s Robert Sandeman?” After discussing the ministry of Sandeman and the ill effects of his view of faith, Packer concludes by stating, “The narrow intellectualism of Sandeman’s view of faith dampened life-changing evangelism. This was one reason why the Glasite-Sandemanian denomination did not survive.”2 Nevertheless, Sandeman’s motto “contending earnestly for the faith which was once delivered unto the saints”3 clearly demonstrates that he was not vying for denominational superiority. Rather, he was merely “contending earnestly for the faith.” Therefore, while Packer’s observation was correct concerning the demise of this group as an 1 J. I.
    [Show full text]
  • Dundee City Archives: Subject Index
    Dundee City Archives: Subject Index This subject index provides a brief overview of the collections held at Dundee City Archives. The index is sorted by topic, and in some cases sub-topics. The page index on the next page gives a brief overview of the subjects included. The document only lists the collections that have been deposited at Dundee City Archives. Therefore it does not list records that are part of the Dundee City Council Archive or any of its predecessors, including: School Records Licensing Records Burial Records Minutes Planning Records Reports Poorhouse Records Other council Records If you are interested in records that would have been created by the council or one of its predecessors, please get in contact with us to find out what we hold. This list is update regularly, but new accessions may not be included. For up to date information please contact us. In most cases the description that appears in the list is a general description of the collection. It does not list individual items in the collections. We may hold further related items in collections that have not been catalogued. For further information please contact us. Please note that some records may be closed due to restrictions such as data protection. Other records may not be accessible as they are too fragile or damaged. Please contact us for further information or check access restrictions. How do I use this index? The page index on the next page gives a list of subjects covered. Click on the subject in the page index to be taken to main body of the subject index.
    [Show full text]
  • The Winslows of Boston
    Winslow Family Memorial, Volume IV FAMILY MEMORIAL The Winslows of Boston Isaac Winslow Margaret Catherine Winslow IN FIVE VOLUMES VOLUME IV Boston, Massachusetts 1837?-1873? TRANSCRIBED AND EDITED BY ROBERT NEWSOM UNIVERSITY OF CALIFORNIA, IRVINE 2009-10 Not to be reproduced without permission of the Massachusetts Historical Society, Boston, Massachusetts Winslow Family Memorial, Volume IV Editorial material Copyright © 2010 Robert Walker Newsom ___________________________________ All rights reserved. Except for brief quotations in a review, this work, or parts thereof, may not be reproduced without permission from the Massachusetts Historical Society, Boston, Massachusetts. Not to be reproduced without permission of the Massachusetts Historical Society, Boston, Massachusetts Winslow Family Memorial, Volume IV A NOTE ON MARGARET’S PORTION OF THE MANUSCRIPT AND ITS TRANSCRIPTION AS PREVIOUSLY NOTED (ABOVE, III, 72 n.) MARGARET began her own journal prior to her father’s death and her decision to continue his Memorial. So there is some overlap between their portions. And her first entries in her journal are sparse, interrupted by a period of four years’ invalidism, and somewhat uncertain in their purpose or direction. There is also in these opening pages a great deal of material already treated by her father. But after her father’s death, and presumably after she had not only completed the twenty-four blank leaves that were left in it at his death, she also wrote an additional twenty pages before moving over to the present bound volumes, which I shall refer to as volumes four and five.* She does not paginate her own pages. I have supplied page numbers on the manuscript itself and entered these in outlined text boxes at the tops of the transcribed pages.
    [Show full text]
  • Communications
    Communications. THE RELIGIOUS SECT OF THE SANDE- M AN I ANS IN LIVERPOOL. ANDEMANIANS,1 originally called Glasites, S were never a numerous body of Dissenters. John Glas, the founder of the community, was Presbyterian minister of the parish of Tealing, near Dundee. In 1728 Mr. Glas was deposed by the General Assembly of the Church of Scotland for holding peculiar theological views, contrary to Church government,2 which resulted in the forma- tion of several congregations agreeing with the Glasite discipline. In 1755 Robert Sandeman, a Scotch divine, born at Perth in 1723, and Mr. Glas's pupil and son-in- law, published a series of letters which led to the opening of Glasite or Sandemanian chapels in London and other places in England and also in America. 1 See also Transactions, vol. v., p. 53. 2 In 1727, John Glas published " The Testimony of the King of Martyrs concerning His Kingdom " (John xviii. 36), in which he opposed national establishments. X 322 Communications. Among the tenets or opinions of the Sandema- nian sect are the following, taken from the Registrar- General's return.3 " The prominent doctrine of the Sandemanians, " on which they differ from most other churches, " relates to the nature of justifying faith, which " Sandeman maintained to be ' no more than a " simple assent to the Divine testimony, passively " received by the understanding.' " Sandemanians, also, observe certain peculiar " practices, supposed by them to have been preva- " lent amongst the primitive Christians ; such as " weekly sacraments, love feasts, mutual exhorta- " tion, washing each other's feet, plurality of " elders," &c.
    [Show full text]
  • John Howard Smith, “’Sober Dissent’ and ‘Spirited Conduct’: the Sandemanians and the American Revolution, 1765-1781” Historical Journal of Massachusetts Volume 28, No
    John Howard Smith, “’Sober Dissent’ and ‘Spirited Conduct’: The Sandemanians and the American Revolution, 1765-1781” Historical Journal of Massachusetts Volume 28, No. 2 (Summer 2000). Published by: Institute for Massachusetts Studies and Westfield State University You may use content in this archive for your personal, non-commercial use. Please contact the Historical Journal of Massachusetts regarding any further use of this work: [email protected] Funding for digitization of issues was provided through a generous grant from MassHumanities. Some digitized versions of the articles have been reformatted from their original, published appearance. When citing, please give the original print source (volume/ number/ date) but add "retrieved from HJM's online archive at http://www.westfield.ma.edu/mhj/.” Editor, Historical Journal of Massachusetts c/o Westfield State University 577 Western Ave. Westfield MA 01086 “SOBER DISSENT” AND “SPIRITED CONDUCT”: THE SANDEMANIANS AND THE AMERICAN REVOLUTION, 1765-1781 By John Howard Smith We think every Christian must be a loyal Subject, submitting himself in civil Concerns to every Ordinance of Man for the Lord’s sake, punctually regarding the Rules laid down [in] Rom. xiii. 1-7, 1 Peter ii. 13-17. This was required of the Disciples and Churches, when they were under a tyrannical and persecuting Government; and it cannot be less a Duty, under the present mild and peaceable one. Samuel Pike, A plain and full account of the Christian practices of the Church in St. Martin’s-le-Grand (Boston, 1766) Hopestill Capen spent the night of 6 August 1776 in a Boston jail cell pondering his predicament as a prisoner of conscience.
    [Show full text]
  • Matthew Simpson Phd Thesis
    ST ANDREWS UNIVERSITY LIBRARY IN THE EIGHTEENTH CENTURY : SCOTTISH EDUCATION AND PRINT-CULTURE Matthew Simpson A Thesis Submitted for the Degree of PhD at the University of St. Andrews 1999 Full metadata for this item is available in Research@StAndrews:FullText at: http://research-repository.st-andrews.ac.uk/ Please use this identifier to cite or link to this item: http://hdl.handle.net/10023/1848 This item is protected by original copyright St Andrews University Library in the Eighteenth Century: Scottish education and print-culture Matthew Simpson Ph.D thesis: University of St Andrews, June, 1999 11 The context of this thesis is the growth in size and significance of the St Andrews University Library, made possible by the University's entitlement, under the Copyright Acts between 1709 and 1836, to free copies of new publications. Chapter I shows how the University used its improving Library to present to clients and visitors an image of the University's social and intellectual ideology. Both medium and message in this case told of a migration into the printed book of the University's functions, intellectual, spiritual, and moral, a migration which was going forward likewise in the other Scottish universities and in Scottish culture at large. Chapters II and III chart that migration respectively in religious discourse and in moral education. This growing importance of the book prompted some Scottish professors to devise agencies other than consumer demand to control what was read in their universities and beyond, and indeed what was printed. Chapter IV reviews those devices, one of which was the subject Rhetoric, now being reformed to bring modern literature into its discipline.
    [Show full text]
  • Derek Boyd Murray Phd Thesis
    A74 @=2809 0<3 ?49868=B@ =?868<@ =5 @2=AA8@7 <=<# >?4@1CA4?80< >?=A4@A0<A 38@@4<A 5?=; '+)&#',&& 3HSHM 1QZG ;VSSDZ 0 AKHTLT @VEOLUUHG IQS UKH 3HJSHH QI >K3 DU UKH BPLWHSTLUZ QI @U$ 0PGSHXT '-++ 5VNN OHUDGDUD IQS UKLT LUHO LT DWDLNDENH LP ?HTHDSFK/@U0PGSHXT.5VNNAHYU DU. KUUR.%%SHTHDSFK#SHRQTLUQSZ$TU#DPGSHXT$DF$VM% >NHDTH VTH UKLT LGHPULILHS UQ FLUH QS NLPM UQ UKLT LUHO. KUUR.%%KGN$KDPGNH$PHU%'&&()%(**& AKLT LUHO LT RSQUHFUHG EZ QSLJLPDN FQRZSLJKU AKLT LUHO LT NLFHPTHG VPGHS D 2SHDULWH 2QOOQPT 9LFHPTH ---- --_-n, ABSTRACT This Thesis sets out to examine in its eighteenth century context a Scottish Calvinist sectarian group of churches deriving the main features of their faith and practice from the writings of John Glas and Robert Sandeman. kt proceeds by way of a description of the milieu out of !výjch they came to describe the birth and spread in Scotland of these groups, the Glassites, the Scotch Baptists and the Old Scots Independents, and a similar group, the Bereans. Using some manuscript evidence and other sources, it looltf; at the social origin of the churches, and the composition of the groups. Some main theological distinctives are outlined, and the social and religious life of the groups illustrated, from contemporary sources. With this material as the evidence, an attempt is made to place the group in a wider settinge by comparison with other sectarian movements, and the conclusion drawn that the eighteenth century Independent movement in Scotland can be classified as a variety of the Revolutionary type of Sect, although other characteristics occur.
    [Show full text]
  • The Glasite Meeting House Trust
    THE GLASITE MEETING HOUSE TRUST The Glasite Meeting House, 33 Barony Street, Edinburgh, EH3 6NX Tel: 0131 557 0019 Fax: 0131 557 0049 Information on the Glasite Meeting House 33 Barony Street The Glasite Meeting House is the former place of worship of the Edinburgh branch of the “Glasites”, now better known as the Church of Christ. The Glasites were a small Scottish sect named after their founder Rev. John Glas, who was born in Auchtermuchty in 1695. Originally John Glas was an ordained minister in the established Church of Scotland. However, gradually he began to question the spiritual nature of the Church. This naturally caused a great deal of conflict and as a result he left the Church and established an independent ministry. Glas opened his first Meeting House in Dundee in 1732, followed by one in Perth in 1733. A year later the Edinburgh Meeting House was opened at a location near Chambers Street but no physical evidence of this building survives other than drawings dated 1792. In time more than 30 Meeting Houses were established throughout Scotland. All churches were structured without a central figure as minister, and instead the services were led by Elders and Deacons who were democratically elected by the congregation. Marriages, funerals and baptisms were not considered religious ceremonies and therefore no services were conducted in the Meeting House for these events. The main doctrine of Glas’s beliefs was the Word of the Lord as written in the Scriptures. No Meeting House has ever been consecrated as there is no reference in the Scriptures for the need.
    [Show full text]
  • MUDIES of ANGUS in German to the German Settlers in Klemzig and Lectured on a Variety of Subjects
    MUDIES OF ANGUS i MUDIES OF ANGUS THE MUDIES OF ANGUS by Sir Francis Mudie, K.C.S.I., K.C.I.E., O.B.E and Commander Ian M. N. Mudie, M.B.E., R.N. 1959 ii MUDIES OF ANGUS PREFACE MUDIE is one of the oldest of Lowland Scots names. In the thirteenth century, and probably earlier, it was spelt Modi and has been spelt in a great many ways since. Now there are, practically speaking, only two spellings, Mudie and Moodie. With only one exception that we have been able to find, all families of Angus origin use the former spelling and, again with only one exception, all those whose origin is outside Angus use the latter. Mudie is the older spelling, originating about the beginning of the sixteenth century. Moodie started to become common in the eighteenth and its adoption would appear to be the result of the increased contact with England which followed the Union of 1707. Nothing definite is known of the origin of the Mudies. Traditionally they are of Norse descent and this receives some confirmation from the fact that in early times they are found, almost exclusively, in those parts of Scotland raided by the Norsemen: in Angus along the coast from Dundee to Montrose: in Fife on the Forth near Dunfermline; on the Firth of Clyde below Glasgow and on the shores of the Pentland Firth. In Angus the Mudies early spread from the Sidlaw Hills, which seems to have been their original home, to the towns of Dundee, Arbroath, Montrose, in which many of them attained considerable prominence in public life in the sixteenth, seventeenth and eighteenth centuries.
    [Show full text]
  • 41 (1)P.4 0101811 Muchairn, Argyll & Don " , 11, Y, (7)P.1 & Mary "
    DUGALD (?) MacIlriach, 55, Y, + family ‘41 (1)p.4 0101811 Muchairn, Argyll & Don " , 11, Y, (7)p.1 & Mary " , 34, Y, (8)p.2 Other McIriach’s at Ardchattan ‘41 (5)p.3/4 0101808 (just ne of Oban) In ‘61 Ardchattan (4)p.3 N Kiel croft Dunc McIlriach 73w, F. 8 acres, & ag lab b.Ardchattan =Dunc 29s ag lab =Margt 24s serv =Christian 21s ‘61 Ardchattan (4)p.7 Selma Isa McIlriach 68s pauper ex F. serv b.Ardchatton, on own McIlrevie, 25 Y mason; '41 Ardchatton (11)p.21 & Robt, 39 (12)p.17 in '51 Ardchattan (6)p.5 he 40m to ?, quarrier b.Inv par visitor at Arthur Toppin's at Benduanish (or Berdminish) cottage (nothing obvious on OPR) & Jim, 52 (16)p.25 '41 & Agnes, 15 (Kintyre) (3)p.8 '41 & Dunc, 50 (7)p.11 (nothing on OPR for any of these) A Don McG fisherman, Branden, Ardchattan, his son Alex charged with forgery 1837. AD14/37/272 (OPR only has 2 girls wed there) McG '51 N Bute (3)p.8; age 16 (where b.?) McG ‘81 505/4 (3)p.14 Ormsaigbeg, Ardna [not really a McG] he 14 b.Ardna x, (b.26 Jan'67- ? + Mary Cameron) grd-SO Ann Cameron 80w, tenant, b.Morvern = Alex 47s (all others b.Ardna) (deaf & dumb) = Mary 43m fisher & Don Cameron 30m, fisherman, son-in-law ?= John 21s, fisherman, grd-son & Alex Gilles 16, grd-son & Allan Cameron 6, grd-son & Bella Cameron 5, grd-dau ‘61 Ormsaig beg, Ardna (3)p.14; Anne McGilivray 32s (b.1829x), F.
    [Show full text]