When Socinianism was at the height of its power, Andrew Fuller challenged it in its self-professed point of greatest strength --the virtue encouraged by its principles of theistic rationality. Do the extended implications of its principles compare favorably with Calvinism in the development of virtue? Using their own writings and the admissions they make concerning piety and virtue among Socinians, Fuller compared both systems in their tendency to convert profligates to a life of holiness, to convert professed unbelievers, their development of a standard of morality, to encourage love to God, candor and benevolence toward men, encourage humility and charity, promote love for Christ and veneration of Scripture, develop happiness, cheerfulness, gratitude, obedience, and heavenly-mindedness in the followers of the respective systems. If challenged that he is being judgmental and has focused on subjective criteria, Fuller replied that he is merely engaging the Socinians at the place where they have invited investigation. Fuller intended to lay bare the emptiness of the Socinian boast to virtue. The work first was published in 1793.

Clearly modeled on Jonathan Edwards' life of David Brainerd, Andrew Fuller's memoir for his close friend Samuel Pearce was written out of the conviction that telling the stories of the lives of remarkable Christians is a means of grace for the church. This new critical edition of the memoir is based on the 1808 third edition and documents the way that Fuller modified the text after its original printing in 1800. A substantial introduction discusses the evangelical use of biography, sets the memoir in the context of Fuller's literary corpus, and provides an overview of Pearce's life, touching on areas not fully treated by Fuller.

This is a study on Reformed theological debates during the Long Eighteenth Century in Britain and New England. By Long a period that goes beyond 1700-1799 is in view. This examination begins just before the eighteenth century by looking at the Neonomian-Antinomian debate in the 1690s. This is followed by the Marrow Controversy in Scotland in the eighteenth century. After that, the authors address the ecclesiological debates between George Whitefield and the Erskines. The doctrine of free choice concerning Edwards and his departure from classical Reformed orthodoxy is highlighted next, followed by reflections on the Edwardseans and the atonement. Returning to Britain again, the volume provides a study on hyper-Calvinism, and on eschatological differences among key figures in the eighteenth century . More specific debates in particular Baptist circles are noted, including the battle over Sandemandianism and the Trinitarian battles fought by Andrew Fuller and others. Returning to ecclesiology, a discussion on the subscription controversy in Philadelphia in the early eighteenth century and an analysis of the debate about the nature of revival in New England close this volume.

"William Ward, who had been profoundly influenced by Pearce's zeal and spirituality, well summed up his character when he wrote not long before the latter's death: 'Oh, how does personal religion shine in Pearce What a soul What ardour for the glory of God 'you see in him a mind wholly given up to God; a sacred lustre shines in his conversation: always tranquil, always cheerful' I have seen more of God in him than in any other person I ever met.' At the heart of Pearce's spirituality, both lived and taught, was the theological conviction that 'real religion consists in supreme love to God and disinterested i.e. impartial] love to man'. Measured by this standard, there seems little doubt about the reality of Pearce's Christian faith and spirituality. There is also little question of the challenge it poses to Christians today." - Michael Haykin "Samuel Pearce was one of the brightest lights among eighteenth century English Baptists. In his brief thirty-threes years on earth he made a significant impact for the advancement of the Gospel of Jesus Christ around the world. Though his own desires to go as a missionary were overruled by God's providence, his interest in that cause and jealousy for His Savior's glory left a lasting impression on those who did go and those on who stayed behind in England to 'hold the ropes.' Andrew Fuller was the foremost ropeholder. His memoir of his friend, Pearce, was a labor of love and remains a useful resource for Christians today. Fuller weaves together recollections and letters from his friend and adds to them his own reflections to demonstrate how God's power and grace can radiate in a life that is intentionally yielded to Jesus Christ." - Tom Ascol