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About the Book
"Christ in His Sanctuary" by Ellen G. White explores the significance of the sanctuary in the Bible and how it points to Jesus Christ as the ultimate sacrifice and high priest. White discusses the symbolism of the sanctuary rituals and their fulfillment in the life and ministry of Jesus. She emphasizes the importance of understanding Christ's role as our mediator and advocate in the heavenly sanctuary. Ultimately, White's book highlights the central theme of redemption and salvation through Christ's sacrifice.
Andrew Fuller
Fuller was born in Soham, Cambridgeshire, England, where in 1775 he was ordained pastor of the Baptist church. Originally schooled in the hyper-Calvinist theology then prevalent in parts of the Particular Baptist denomination, he became convinced in 1775 that the hyper-Calvinist position was not scriptural. In 1785 he published The Gospel Worthy of All Acceptation, which did much to prepare his denomination for accepting this missionary obligation. As pastor in Kettering, Northamptonshire, from 1783, Fuller became firm friends with John Sutcliff of Olney, John Ryland of Northampton, and later the young William Carey. The strengthening missionary vision of this group bore fruit on October 2, 1792, when the Particular Baptist Society for Propagating the Gospel among the Heathen (later known as the Baptist Missionary Society) was formed in the home of one of Fuller’s deacons in Kettering. Fuller was appointed secretary. Until his death he combined the demands of a busy pastorate with managing the affairs of the BMS. He traveled extensively to raise funds for the society, especially in Scotland, which he visited five times.
Brian Stanley, “Fuller, Andrew,” in Biographical Dictionary of Christian Missions, ed. Gerald H. Anderson (New York: Macmillan Reference USA, 1998), 230-231.
This article is reprinted from Biographical Dictionary of Christian Missions, Macmillan Reference USA, copyright © 1998 Gerald H. Anderson, by permission of Macmillan Reference USA, New York, NY. All rights reserved.
Pastor, apologist, and promoter of missions
Though not university trained, Andrew Fuller was recognized by his contemporaries as the preeminent Baptist theologian of their day and was awarded honorary doctor of divinity degrees by both Princeton (1798) and Yale (1805). Fuller’s published works, preaching ministry and churchmanship was, perhaps, the primary mediating agency between the transatlantic evangelical revival and the English Particular (or “Calvinist”) Baptists who had distanced themselves from what was largely at the start an Anglican renewal movement. Fuller was also well known as a co-founder of the Baptist Missionary Society (or, the Particular Baptist Society for the Propagation of the Gospel Amongst the Heathen [est. 1792]), on whose behalf he itinerated regularly in the British Isles, lobbied the East India Company, and wrote numerous letters and magazine articles during his twenty-two year tenure as its first general secretary. He was an opponent of the British slave trade and, though a dissenting non-Anglican, an acquaintance of William Wilberforce and other members of the Clapham sect, who were key allies in Parliament. He was a pastors’ pastor who exerted no small influence for evangelical doctrine and a missionary vision through the many ordination sermons he preached. From 1782 until his death in 1815 he served as pastor of the Kettering Baptist Church and was frequent chairman of the Northamptonshire Association, a consortium which included the likes of William Carey, Samuel Pearce, John Sutcliffe, and John Ryland, Jr.
Fuller was born in 1754 at Wicken, Cambridgeshire, to non-conformist parents who worked a dairy farm. In 1775, six years after his own conversion experience, he was inducted as pastor of the forty-seven member church in Soham, where he had received his baptism and was a member. In 1776 he married his first wife, Sarah Gardiner, with whom he had eleven children, only three surviving beyond early childhood. Sarah would die in 1792, less than two months before the founding of the British Missionary Society (BMS). During this seven year pastorate, Fuller immersed himself in the literary culture of Anglo-American evangelical Calvinism. He cultivated his theological perspective and ministry philosophy by ardently studying the Scriptures alongside the works of the Reformers, seventeenth-century Puritans (especially John Owen), early English Baptists like John Bunyan and John Gill, as well as the writings of American Congregationalist philosopher-theologian and pastor, Jonathan Edwards. Fuller also acknowledged in his most popular book, The Gospel Worthy of All Acceptation (1781), the influence of the lives of John Eliot and David Brainerd, both late missionaries to the native Americans. The Gospel Worthy was Fuller’s remonstration against the hyper-Calvinism that negated the propriety of evangelistic appeals. By the 1790s, evangelical (or “strict”) Calvinism was known in England as “Fullerism” (vs. “High” or hyper-Calvinism). The Gospel its Own Witness (1800) was Fuller’s refutation of Deism. Fuller gained a reputation by these two books, especially, for publically, clearly and systematically opposing in print whatever widely held doctrines he believed were undermining the church and its mission.
In the Northamptonshire Assocation Fuller was a member of a thriving intellectual community most influenced by Edwards. In 1784 John Sutcliff initiated a “concerts of prayer” movement similar to the program suggested by Edwards in An Humble Attempt to Promote Explicit Agreement and Visible Union of God’s People in Extraordinary Prayer (1748). Baptist congregations prayed monthly for the spread of the gospel and the kingdom of Christ to the ends of the earth through all denominations. In 1791, Sutcliff, Fuller and Samuel Pearce each preached at significant events (Sutcliff and Fuller at the association meeting of pastors, Pearce at William Carey’s ordination) on the duty of the church to evangelize the whole inhabitable globe. Fuller based his appeal on the eternal truth of the gospel, the eternal relevance of the gospel, the eternal power of the gospel, and the circumstances of the age that made missionary endeavors possible and obligatory.(1) Carey’s much touted association sermon from Isaiah 54:2-3 in May of 1792 did not arise in a vacuum. The influence was mutual between Carey and Fuller, both being influenced by Robert Hall, Sr. and Samuel Pearce (who had been inspired by the Methodist Thomas Coke in Birmingham).
On October 2, 1792, the BMS was formed with Fuller its first secretary and the assumption that its support would come largely from the churches of the Northamptonshire Association. When the society sent Carey and John Thomas to India the following year, Fuller preached their commissioning service from John 20:21 (“As the Father has sent me, even so I [Christ] am sending you.”). Fuller believed the mission’s raison d’être was the uniqueness of Christ and Christian responsibility to proclaim him. Bible translation and evangelism should take priority. Hindus were not desiring or seeking the Christian Scriptures. But to ignore and neglect anyone in an unconverted state is inconsistent with the love of God and man. In addition, God had promised the messiah the inheritance of the nations (An Apology for the Late Christian Missions to India, 1808). The church is obligated to employ means and make an effort as the means God uses to fulfill that promise to Christ. Obstacles are merely a test to sincerity of faith.
Fuller spent up to ten hours per day in correspondence and reporting for the BMS. He contributed articles to Evangelical Magazine, Missionary Magazine, Quarterly Magazine, Protestant Dissenters’ Magazine, Biblical Magazine, and Theological Miscellany. He sought financial support via letters and by an average of three months of vigorous itineration each year among various evangelical churches in Scotland, Ireland, Wales and England. John Ryland, Jr. wrote of Fuller’s style, that he, “…always disliked violent pressing for contributions, and attempting to outvie other societies: he chose rather to tell a plain, unvarnished tale; and he generally told it with good effect.”(2) Through written correspondence he “pastored” the missionaries in the field while maintaining a decentralized approach to mission administration. He believed the missionaries were more capable of governing themselves and that the time required for correspondence made central control impractical anyway.
The security of the unlicensed Baptist missionary society’s place in the British Empire was frequently tenuous up to 1813. Fuller occasionally had to petition Parliament or the Board of Control for continued tolerance of the BMS. Muslim irritation at the Christian missionary presence and the conversion of some Indians from Islam had been blamed for the Vellore Mutiny of 1806. Thomas Twining had openly claimed efforts at conversion were contradictory to “the mild and tolerant spirit of Christianity.” Fuller responded to Twining and other English defenders of Hinduism with his three-part Apology for the Late Christian Missions to India (1808) in which he argued for a toleration of religion that allows all religious views as well as efforts to persuade through reasonable means. He attributed several social ills, like ritual infanticide and sati, to Hinduism, and commended the missionaries for trying to put an end to such practices. Fuller was also a critic of the “detestable traffic” of the African slave trade, asserting it made England deserving of ruin at the hands of the French (from whose invasion he urged prayer that God would mercifully protect England). The prosperity of the empire should not come at the expense of other human beings. Patriotism must “harmonize” with “good will toward [other] men.”(3) On the other hand, Fuller often counseled BMS missionaries not to become “entangled” in political concerns which were “only affairs of this life” and endangered colonial toleration of the mission.(4) Because Jesus accomplished “moral revolution” in the heart, loyalty to the British government, rather than republicanism, should be encouraged as far as it is compatible with Christian commitments.(5)
Fuller, the pastor of families in England and abroad, counseled missionary families to nurture a deep spirituality for the sake of attaining the character commensurate with the nature of the gospel and their mission. Fuller knew the vicissitudes of even the Christian heart, and the “spiritual advantage” of engaging in mission. Reflecting in his diary on July 18, 1794, he wrote:
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 his work has been a means of reviving my soul. If nothing comes of it, I and many others have obtained a spiritual advantage.(6)
Fuller died in 1815. The epitaph stone for Fuller in the Kettering meeting house says he devoted his life for the prosperity of the BMS.(7) One biographer has said Fuller “lived and died a martyr to the mission.”(8) After December, 1794, he was assisted in life by his second wife, Ann Coles. Fuller also spent himself itinerating for the British and Foreign Bible Society after it was founded in 1804. His many occasional writings and sermon manuscripts reveal a love for the gospel message itself and the life-orienting impact of Bible texts such as Matthew 28:16-20 and Mark 16:15-16; John 12:36 and 20:21; and Romans 10:9, 14-17. Fuller is noted today for making a significant contribution to the revitalization of Particular (Calvinist) Baptist life in late eighteenth century England as well as for being a key figure in the historic turn toward a proliferation of free Protestant missionary societies at the beginning of the Great Century.
Lord, Teach Us to Work
One human life in all the Scriptures towers above the others. All who came before anticipated him, and all who follow after orient to him. And thanks to the biographical sketches found in the four Gospels of the New Testament, we know more details about Jesus’s everyday life than any other biblical figure. Moses and David, and Peter and Paul, who all both wrote much and had much written about them, are not unveiled with the same richness, depth, and detail as Christ. And for good reason. None compares to God himself dwelling among us in fully human soul and body. And no one accomplished the work that he accomplished. “The Gospels not only show us a man who worked, but also one who didn’t only work.” All four accounts are Gospels, driving toward his final week, his arrest, his trial, his death, the long pause of Holy Saturday, and then, at last, his resurrection. And so, as careful readers of the Gospels, we beware gathering up details about Jesus’s life and unhitching them from where his whole life was going. Still, we do have more to learn from the life of Christ than the events of his final week (which comprise less than half the Gospels). One theme, especially pronounced in the Gospel of John, is what we might see as the “work ethic” of Christ. Jesus Worked Observe, first, that Jesus did work — and consider what he meant by work rather than what we might assume. The night before he died, he prayed to his Father, as his men listened, “I glorified you on earth, having accomplished the work that you gave me to do” (John 17:4). In a sense, his whole life had been a single work — a “life’s work” we might say. He had a calling and commission. His Father gave him work to do. And this was good — a blessing, not a curse. Jesus did not begrudge this work. Instead, he experienced a kind of satisfaction in doing the work his Father had assigned him. In fact, his soul fed on accomplishing his Father’s work, as he testified standing by the well in Samaria. “My food is to do the will of him who sent me and to accomplish his work” (John 4:34). Jesus also speaks in John 9 about stewarding time in such a life. Here he sounds like Moses’s prayer to “teach us to number our days” (Psalm 90:12) and Paul’s exhortation to “[make] the best use of the time” (Ephesians 5:15–16). “Night is coming, when no one can work,” he says, and knowing that, “we must work the works of him who sent me while it is day” (John 9:4). He had an appointed season of earthly life. Eternity would come, but for now, he was on the clock. He had work to accomplish. “As long as I am in the world, I am the light of the world” (John 9:5). He even “worked” on the Sabbath, or at least was accused of it. And he answered the charge not by saying he wasn’t working, but that “My Father is working until now, and I am working” (John 5:17). He Didn’t Only Work The Gospels not only show us a man who worked, but also one who didn’t only work. His life was more than his work. He rested and retreated, and called his weary disciples away to rest with him. When they had returned from their commission, and “told him all that they had done and taught” (and teaching, done well, can be really hard work), he said to them, “Come away by yourselves to a desolate place and rest a while.” For many were coming and going, and they had no leisure even to eat. And they went away in the boat to a desolate place by themselves. (Mark 6:30–32) Jesus also slept. He may have stayed up all night to pray before choosing his twelve, and eschewed sleep to pray in the garden, but those were unusual circumstances. He slept in peace on a storm-tossed ship until his disciples frantically woke him, and as the great personal fulfillment of the Psalms, he did not despise Solomon’s wisdom in Psalm 127:2, It is in vain that you rise up early and go late to rest, eating the bread of anxious toil; for he gives to his beloved sleep. What His Work Accomplished That Jesus worked (and didn’t only work) is plain enough, but what did his work mean? Much of what we have from the Gospels about his work is from his own mouth. First, he was conscious that his work bore witness to his Father. Indeed, his life-work was to glorify his Father, to make him known truly and admired duly (John 17:4, 6, 26). “Every indication we have of Jesus’s life and ministry is that he was (and was known as) a worker, not an idler.” And Jesus’s works demonstrated that the Father had sent him. “The works that the Father has given me to accomplish, the very works that I am doing, bear witness about me that the Father has sent me” (John 5:36; also John 10:25, 32). Not just that he was sent as a mere man. The way he taught (with authority, Matthew 7:29; Mark 1:22, 27; Luke 4:32; John 7:17), and the miracles he performed, pointed to his being more than a prophet — to the almost unspeakable truth that this is God himself. Even though you do not believe me, believe the works, that you may know and understand that the Father is in me and I am in the Father. (John 10:38) Do you not believe that I am in the Father and the Father is in me? The words that I say to you I do not speak on my own authority, but the Father who dwells in me does his works. Believe me that I am in the Father and the Father is in me, or else believe on account of the works themselves. (John 14:10–11) His works, performed in the world with human words and hands, showed who he was, and whose he was — just as those who rejected him showed through their works who was their father (John 8:38–41). Industry Without Frenzy Every indication we have of Jesus’s life and ministry is that he was (and was known as) a worker, not an idler. Not only did he labor in obscurity as a tradesman for thirty years, supporting his family as the man of the house after the death of Joseph, but the tenor of his ministry was one of energy and industry, not laziness or lethargy. His life was not without weariness (John 4:6); nor was it without physical rest and spiritual retreat (Mark 6:31). He did not think of his work as his own but as his Father’s. And for the sake of the faith of the people his Father had given him, he expended the energy God gave him, day in and day out, to carry out his calling. We get the clear impression from the Gospels that he was busy. He was in great demand. His days were long. Yet we never get the sense that he was anxious or frenzied (even when a desperate father tries to whisk him away to save a dying daughter, Mark 5:22–36). His life was busy but not hurried. He knew his calling and gave himself to it. Not without sleep or leisure, but he didn’t live to rest. We Work for Good For those of us who claim him as Lord, it is sobering to realize that on multiple occasions Jesus calls us “laborers” (Matthew 20:1, 2, 8, 14). Not only did he say the gospel “laborer deserves his wages” (Luke 10:7; Matthew 10:10), but he instructed us, as his workmen, to pray for more: The harvest is plentiful, but the laborers are few; therefore pray earnestly to the Lord of the harvest to send out laborers into his harvest. (Matthew 9:37–38; Luke 10:2) Jesus calls us to work, to expend energy and effort, for the good of others. This is what makes our acts good works: that our work is good for others, not just self. “Let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven” (Matthew 5:16). We Learn Humble Limits In Christ, we work, but we quickly learn, and happily acknowledge, the limits of our labors. We learn, with Peter, that Christ’s word is effective in a way that our work is not. “Master, we toiled all night and took nothing! But at your word I will let down the nets” (Luke 5:5). Our work in this world depends on his to be genuinely fruitful and of lasting value. In fact, in particular times and ways, our not working (as in justification by faith alone) is a way to accentuate Christ’s provision and work for us (Romans 4:5). There is a time to flee, in his grace, with our own feet for freedom from Egypt, and a time to stand back “and see the salvation of the Lord, which he will work for you today. . . . The Lord will fight for you, and you have only to be silent” (Exodus 14:13–14). Our work is fruit. His work is root. At bottom, we are like lilies of the field that “neither toil nor spin,” says Jesus, “yet I tell you, even Solomon in all his glory was not arrayed like one of these” (Matthew 6:28–29; Luke 12:27). “Jesus had a call and gave himself to it. Not without sleep or leisure, but he didn’t live to rest.” The foundation of Jesus’s work ethic as an example to us is the uniqueness of his work for us. The culmination of his work was his death and resurrection for sinners in a way we cannot imitate. There is a completed course (Luke 13:32), a unique finished work (John 19:30), an inimitable work we dare not seek to replace with our own. Christ does indeed call us to be laborers but not first and foremost. And when he does summon us into the fields, he invites us into a kind of rest: Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light. (Matthew 11:28–30) Don’t misunderstand. He doesn’t call us merely into rest. But into a kind of labor, in him, that is true rest — into a kind of rest in which we receive his yoke and burden, and yet they are easy and light. While he himself works so diligently, he is gentle toward us, and lowly in heart. So, the labor into which we enter, in his service, is humble work. We acknowledge and admit, however pioneering and enterprising our work may seem, that where it counts most, we are building on the work, and reaping the harvest, of others — first Christ himself, and also our fellows in him. “I sent you to reap that for which you did not labor,” he says to his disciples. “Others have labored, and you have entered into their labor” (John 4:38). In humility, we do not pretend to start kingdom work from scratch, claim it as our own, and make ourselves out to be the hero. Rather, God calls us to build upon the faithful labors of others. Our work is not a tribute to our greatness. In humility, we embrace the context into which God calls us, and do our level best to build, to take the next modest steps. How We Work Finally, what might the life and work of Christ teach us for how we are to work? First, we own that our working and Jesus’s giving (grace) are not at odds. We work because he is at work. “Whoever does what is true comes to the light, so that it may be clearly seen that his works have been carried out in God” (John 3:21), that is, in “the strength that God supplies” (1 Peter 4:11). Our works, yet carried out in the work of God. And we can hardly say enough about what it means for us, in Christ, to have his Holy Spirit. In fact, Jesus empowers us to do “greater works,” in some sense, than he did because he goes to his Father to send us his Spirit. “Truly, truly, I say to you, whoever believes in me will also do the works that I do; and greater works than these will he do, because I am going to the Father” (John 14:12). Then, he teaches us to look to the reward, as he himself did (Hebrews 12:1–2). As the apostle Paul reminds us, in the context of “working hard,” Jesus himself said, “It is more blessed to give than to receive” (Acts 20:35). He not only said it, but lived it, and commends it. We learn to embrace the costs of hard work, looking past the friction and barriers in the moment, to the blessing to come. In His Work In Christ, we work — and we do so in his own energy. No one modeled this quite like Paul. Or spoke about it as often as Paul. There is a strength in Christ in which he calls us to work. Christ himself was the source of Paul’s own strength: “I thank him who has given me strength, Christ Jesus our Lord” (1 Timothy 1:12). So, Paul writes to his protégé, “My child, be strengthened by the grace that is in Christ Jesus” (2 Timothy 2:1). And to the Ephesians, “Be strong in the Lord and in the strength of his might” (Ephesians 6:10). And to the Philippians he testifies, “I can do all things through him who strengthens me” (Philippians 4:13). Not just a strength in Christ but a strength of Christ. Jesus, the God-man, gives his own divine-human energy by his Spirit to empower our work. When Paul toils, as he says in Colossians 1:29, he is “struggling with all [Christ’s] energy that he powerfully works within me.” So, in Christ, and for him, and by him, we work, and do so in a strength that Christ himself provides. For justification before God, we lay down our efforts, and in the everyday Christian life, we take up the energy of the God-man himself and we walk. Because “we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them” (Ephesians 2:10). Article by David Mathis
