Did Jonathan Edwards Inspire the Modern Missionary Movement?

This piece originally appeared at ObbieTodd.wordpress.com and is used with the author’s permission. Rev. Todd is Associate Pastor of Students at Zoar Baptist Church in Baton Rouge, Louisiana. Originally from Kentucky, Obbie met his wife Kelly in the Bluegrass state and the two have been happily married since August 4, 2012. Obbie is currently a doctoral candidate in Theology at New Orleans Baptist Theological Seminary.

In June 1805, from Kettering, England, pastor Andrew Fuller wrote to American theologian Timothy Dwight concerning Fuller’s honorary diploma from Yale College. Fuller had attained considerable renown across the Atlantic for his treatises, owing much to the theological heritage bequeathed to him by Dwight’s grandfather, Jonathan Edwards. In this small letter, the reader discovers not only Edwards’ influence upon Fuller, but upon Fuller’s band of missionary compatriots as well: “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 legacy of Jonathan Edwards prospered and grew in the theology and missiology of Andrew Fuller. In his defense of evangelistic Calvinism and puritanical piety, the man Charles Spurgeon called “the greatest theologian” of his century called upon the works of Edwards to meet a post-Reformation scholasticism beginning to relinquish its dedication to Scriptural principles. For all of his doctrinal and metaphysical influence, the “theologian of the Great Commandment” stirred Fuller to an even deeper spirituality with his Life of David Brainerd (1749), a biography of an American missionary to the Delaware River Indians. Fuller’s Memoirs of the Rev. Samuel Pearce (1800) bears striking resemblance to Edward’s work in many ways, giving credence to Chris Chun’s assertion that “Fuller’s main contribution was to expand, implicate, and apply Edwardsean ideas in his own historical setting.”

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It is important to remember that while the two men lived in the same enlightened century, they also occupied both poles of it. Andrew Fuller was born in Soham, England in 1754: the year that Edwards’ Freedom of the Will was published and four years before Edwards’ death. Thus to say that the Congregationalist and the Particular Baptist were contemporaries would be false. However, their historical proximity was beneficial for Fuller, as he faced the same eighteenth-century rationalism as his predecessor. Edwards indeed lived on in his writings, serving to fuel Fuller’s theological aims years after his death. (Edwards’ Freedom of the Will was recommended to him by Robert Hall of Arnsby in 1775) Fuller responded forcefully to those who questioned his allegiance to Edwards: “We have some who have been giving out, of late, that ‘If Sutcliff and some others had preached more of Christ, and less of Jonathan Edwards, they would have been more useful.’ If those who talked thus preached Christ half as much as Jonathan Edwards did, and were half as useful as he was, their usefulness would be double what it is.”

Edwards’ Freedom of the Will helped him reconcile evangelistic preaching with the divine sovereignty of Calvinism. In his second edition of The Gospel Worthy of All Acceptation (1801), Fuller acknowledges his debts to Edwards’ Freedom of the Will in distinguishing between natural and moral inability. In addition, Edwards not only aided Fuller in his response to the High Calvinism of John Gill and John Brine, but his Religious Affections equipped Fuller to refute Sandemanianism (“easy-believism”) as espoused by Archibald McLean. Fuller boasted that Edwards’ sermons on justification gave him “more satisfaction on that important doctrine than any human performance which I have read.

Still, the name of David Brainerd was one Fuller held in high esteem. At Fuller’s funeral, friend John Ryland, Jr. could not help but mention Edwards’ famous biography: “If I knew I should be with…Fuller tomorrow, instead of regretting that I had endeavored to promote that religion delineated by Jonathan Edwards in his Treatise on Religious Affections and in his Life of David Brainerd, I would recommend his writings…with the last effort I could make to guide a pen.” Such a reference to Brainerd in Fuller’s funeral was apropos for a man who had served as the founding secretary of the Baptist Missionary Society since 1792. Fuller had dedicated himself to the Great Commission since his disillusionment from the Hyper-Calvinism of his childhood pastor John Eve that neglected to invite sinners to repent and believe in the Gospel. Men like Jonathan Edwards had aided Fuller in returning to the Scriptures.

It was in his last year at Soham that Fuller wrote A Gospel Worthy of All Acceptation (1786), but his removal to Kettering in 1782 would spell the beginning of a ministry set against “false Calvinism,” sparking the dawn of a movement. According to John Piper, Fuller helped initiate the first age in modern missions. (Hudson Taylor’s founding of the China Inland Mission in 1865 would begin another.) Here in the Northamptonshire Association of Baptist Churches, Fuller would meet the likes of John Ryland, Jr. of Northampton, John Sutcliffe of Olney, then a little later Samuel Pearce of Birmingham and William Carey of Leicester. Fuller’s famous relationship with Carey forged a now-legendary mission to India in which Fuller would “hold the rope” for Carey back in England. And Fuller regarded Pierce so highly that he wrote his Memoirs of the Rev. Samuel Pearce (1800) to serve as a paradigm of piety. The “seraphic Pearce” (1766-1799) has since been dubbed “the Baptist Brainerd” due to the strong correlation between the two men. According to Michael Haykin, it is important to note “Fuller’s clear indebtedness to what is probably the most popular of the American divine’s books, namely, his account of the life and ministry of David Brainerd (1718-1747).” Without a doubt, The Life of David Brainerd was a central document to the modern missions movement. Fuller began work on the Memoirs not long after hearing of Pearce’s death while on a fund-raising trip in Scotland for the Baptist Missionary Society. The news brought Fuller to tears…and action. The idea for Pearce’s biography was not a new one, but the proper window and impetus had been supplied. Fuller desired to show the world a remarkable example of Christian spirituality and support Pearce’s widow Sarah and her five children. The end product would be a biography that paralleled Edwards’ Brainerd in many ways, beginning with the very purpose it was written. For Fuller, “The great ends of Christian biography are instruction and example. By faithfully describing the lives of men eminent for godliness, we not only embalm their memory, but furnish ourselves with fresh materials and motives for a holy life.” This sounds remarkably like the beginning to Edwards’ biography of Brainerd: “I am persuaded every pious and judicious reader will acknowledge, that what is here set before them is indeed a remarkable instance of true and eminent Christian piety in heart and practice – tending greatly to confirm the reality of vital religion, and the power of godliness – that it is most worthy of imitation, and many ways calculated to promote the spiritual benefit of the careful observer.”

Important to note is that, in addition to the passionate evangelism and suffering of both Brainerd and Pearce, Fuller and Edwards both spend much of their biographies depicting the last months of their subjects – indicating that this was a significant part of the story they wished to tell. Nothing displayed Christian piety more than the passionate earthly exits of both men. And Fuller’s model clearly follows Edwards’. As Tom Nettles insightfully observes, “Intimate acquaintance with the ideas of a great theologian tends to make the student a wise and sensitive pastor. Fuller took the difficult ideas of Edwards, digested their spiritual implications and used them for the good of souls.” What the natural-moral inability distinction and religious sensibilities generated for Fuller’s polemical soteriology, the piety of David Brainerd did for Fuller’s own spiritual devotion.

Despite his never serving as an international missionary for the Baptist Missionary Society, Pearce’s zeal for evangelism is something Fuller wished to capture. Pearce once wrote to William Carey expressing his excitement at the prospect of serving with him abroad: “I should call that the happiest hour of my life which witnessed our both embarking with our families on board one ship, as helpers of the servants of Jesus Christ already in Hindostan.” Despite the vast gulf in continents, the strongest commonality between Pearce and Brainerd was their greatest mutual desire: the Gospel. Samuel Pearce stood next to William Carey on the conviction that Matthew 28:19-20 was still in effect for Christians everywhere: “I here referred to our Lord’s commission, which I could not but consider as universal in its object and permanent in its obligations. I read brother Carey’s remarks upon it; and as the command has never been repealed – as there are millions of beings in the world on whom the command may be exercised – as I can produce no counter-revelation – and as I lie under no natural impossibilities of performing it – I conclude that I, as a servant of Christ, was bound by this law.” Quotes like this one leave little doubt that the Memoirs of the Rev. Samuel Pearce packaged Fuller’s invitational Calvinism in biographical form.

With an ocean and decades between them, Brainerd and Pearce fixed their eyes upon the same target: the heathen. From an early age, Brainerd held a special place in his heart for the lost, and he pleaded with God to be sent on His behalf: “My great concern was for the conversion of the heathen to God; and the Lord helped me to plead with him for it.” Brainerd’s Godward focus continually directed him to the lost, not simply for their sake, but for his God’s: “Oh that all people might love and praise the blessed God; that he might have all possible honour and glory from the intelligent world!” Likewise, Samuel Pearce, who fought off Antinomians in his own Birmingham congregation, worked diligently to seek out those same heathen: “O how I love that man whose soul is deeply affected with the importance of the precious gospel to idolatrous heathens!

Tom Nettles provides keen insight into the true depths of Edwards’ influence upon Andrew Fuller’s world: “Fuller and his entire circle of friends found within Jonathan Edwards the key to a peculiar theological perplexity that vexed their souls and virtually the entire Particular Baptist fellowship.” The faith and reason of the “public theologian” had emigrated from Northampton, Massachusetts to Fuller’s Northamptonshire Association, re-shaping the Great Commission for its late eighteenth-century context. While his Freedom of the Will helped Fuller reconcile the pastoral responsibility to plead for sinners and divine sovereignty to draw them, Edwards’ Life of David Brainerd served as the prototype in Andrew Fuller’s Memoirs of the Rev. Samuel Pearce, M.A. – a devotional biography meant to illustrate evangelical piety. The purpose, subject, and style of the respective biographies correlate to such a degree as to leave no doubt of Edwardean influence upon the missional thought of Andrew Fuller. In his book Andrew Fuller: Model Pastor-Theologian, Paul Brewster locates evangelism as the overarching theme of Fuller’s ministry: “Fuller’s greatest legacy among the Baptists: to support a missionary-oriented theology that helped foster deep concern for the salvation of the lost.” (106) Thanks to the life of David Brainerd and the pen of Jonathan Edwards, the modern missionary movement was born in the evangelism of Andrew Fuller.

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