Page:Encyclopædia Britannica, Ninth Edition, v. 9.djvu/849

of Fulda was only one of several founded by Boniface, the so called " apostle of Germany," but it was specially fav oured by its founder, who selected it for his burying place, and it was by far the most important. The first abbot was Sturmius, the son of noble Christian parents in Noricum, who along with several other youths left their homes to follow Boniface, and were trained by him for missionary work. Boniface, notwithstanding his intense hatred of the Celtic missionaries, the true apostles of Germany, was con tent to imitate their mode of evangelical work ; and the monastery of Fulda, though under Benedictine rule, in almost all respects resembled the great missionary institu tions of Tours and lona. Sturmius was sent by his master to seek for a convenient place for the monastery, and after two unsuccessful efforts he at length found a spot on the banks of the Fulda which Boniface approved of. A grant of the site, with four miles of surrounding demesne, was obtained from Carloman. Boniface himself superin tended the clearing of the forest and the erection of the building. He sent Sturmius for a year to Italy to visit monasteries, and especially to study the mode of life in the great Benedictine convent of Monte Cassino. The Bene dictine rule was adopted, and Sturmius with seven com panions began their work of preaching, education, and civilization. They taught the rude tribes agriculture, masonry, and the other arts of peace. Soon a school was. formed, and the educational organization seems to have re sembled in the closest way that of the great Celtic monas teries. The school at Fulda speedily became the most famous portion of the monastery, and was the centre of the earlier medieval theological learning. Rabanus Maurus, the first of the schoolmen, was a teacher in the convent school, and many of the most famous princes of the times were educated in the lay-school. When Alcuin laid the basis of the university system of mediaeval Europe, it was to Fulda as well as to Durham and Scotland that he looked for help in carrying out his designs. Fulda became the parent of many other missionary monasteries, the most famous of these being Hirschau in Swabia. In 968 the abbot of Fulda was recognized as primate of the other abbeys of Germany; but wealth and power brought corruption. In the beginning of the llth century the monastery had to be reformed, and this was done by turning out the old monks, bringing a number of new ones from Scotland, and re establishing in all its strictness the old Benedictine rule. The later history of Fnlda has merely an antiquarian and local interest. Its practical work was done when the evangelization of Germany was complete ; for Fulda, like the Celtic monasteries, was fitted for missionary work and little else. Investigations have shown curious sympathies with the Reformation of the 16th century among the abbots

and monks of Fulda.

See the life of Sturmius in Fertz s Mnnnmcnta Germ.., ii. ; Rett-l>erg s Kirchcn-ftcsck. Deutschlands ; Milman s Latin Christianity, bk. iii. 5 ; and for the reformed tendencies of Fulda an interesting article in Nieduer s Zdtsch. fur Hist. Thcoloyic, 1846.

FULHAM, a suburb of London, in the county of Middlesex, is situated on the Thames, 5 miles 8.W. of St Paul s, and opposite Putney, with which it is connected by a curious old wooden bridge erected in 1729. In 1642 a bridge of boats was constructed across the river at this point by the earl of Essex, in order to convey his army into Surrey. Fulham has been connected with the see of London from a period long anterior to the conquest. The village is irregularly built, and has a somewhat old-fashioned and antique appearance. It contains an orphanage, a re formatory, and other charitable institutions. In the neigh bourhood there are a number of gentlemen s seats, and of old mansions which have been occupied by persons of celebrity. There are extensive nurseries and market gardens in the parish, and in the village there is a largs pottery. The parish church, in the Decorated English style, possesses a picturesque tower 95 feet in height. In the church and churchyard there are a number of fine monu ments of distinguished persons, including those of tho bishops of London. The Palace has been the summer resi dence of the bishops of London since the time of Henry VII., with the exception of the period of the Common wealth when it was sold to Colonel Edmund Harvey. It is a large brick structure of various dates and of small architectural merit. The grounds, which are surrounded by a moat, are 40 acres in extent. They are remarkable for the beauty of their arrangements, and contain many rare plants and shrubs. Fulbam is included in the parliamen tary borough of Chelsea. The population of the parish in 1871 was 23,350.

FULLER, Andrew (1754–1815), a distinguished preacher and theological writer of the Baptist denomination, was born on the 6th of February 1754, at Wicken, in Cambridgeshire, where his father was a small farmer, and received the rudiments of his education at the free school of Soham to which place his parents had removed about 1760. Early in life he began to assist in the work of the farm, and he continued to do so till he was twenty years of age. In his seventeenth year he became a member of the Baptist church at Soham, and soon afterwards began to exercise his gifts as an exhorter with so great approval that, in the spring of 1775, he was called and ordained as pastor of that congregation. In 1782 he removed to Kettering in Northamptonshire, where, besides other advantages, he enjoyed that of frequent intercourse with some of the most eminent ministers of the denomination, such as Ryland, Sutcliff, and the Halls. About that time the Calvinism prevalent among the Baptists of England had come to be mingled and overlaid with many crudities which the Genevan Reformer would have disowned as foreign to his system; and for many years Fuller’s intellectual and spiritual development had been much impeded, not only by the narrowness of his outward circumstances, and by the defects of his early education, but also by the contracted religious views of those to whom he had been accustomed to look for guidance. Even before leaving Soham, however, he had written the substance of a treatise, in which he had sought to counteract that hyper-Calvinism which, “admitting nothing spiritually good to be the duty of the unregenerate, and nothing to be addressed to them in a way of exhortation excepting what related to external obedience,” had so long perplexed his own mind. This work he published, under the title The Gospel worthy of all Acceptation, soon after his settlement in Kettering; and although it immediately involved him in a somewhat bitter controversy which lasted for nearly 20 years, it was ultimately successful, as from its ability and force it deserved to be, in considerably modifying the views prevalent among English Dissenters with regard to the matters of which it treats. In 1793 he published a treatise in which the Calvinistic and Socinian systems were examined and compared as to their moral tendency. This work, which, along with another against Deism, entitled The Gospel its own Witness, is regarded as the production on which his reputation as a theologian mainly rests, was attacked by Toulmin and Kentish, to whom he replied in a supplementary pamphlet in which the weak side of Socinianism was still further exposed. Fuller also published an admirable Memoir of the Rev. Samuel Pearce, of Birmingham, and a volume of Expository Lectures in Genesis, besides a considerable number of smaller pieces, chiefly sermons and pamphlets, which have been issued in a collected form since his death, and like everything he did gave evidence of great intellectual vigour and acuteness as well as of deep religious convictions. Perhaps the most