Dearly Beloved Brethren,

THE subject of our address to you this year, is an answer to the following important query -

"What conduct should be observed by Christians in matters of controversy, wherein they differ from each other, in respect either of principle or practice?"

It is much to be lamented, that the religious world is divided into such a multiplicity of discordant principles, and that such a division of interest prevails. To increase and establish a general unanimity, must appear truly desirable to all who possess the amiable spirit which the gospel recommends. To aim at so desirable an end is certainly our duty, and our felicity will rise in proportion to the degree in which the attempt succeeds. Our individual errors are generally best detected and avoided, by tracing them to their origin. The same conduct may prove serviceable when extended to the mistakes of professors at large. The sects that now exist in the Christian world are numerous; and, as their various names indicate, have been raised chiefly by individuals; the persuasions distinguished by the names of Calvinists, Lutherans, Arminians, Arians, Socinians, &c. are easily traced to their native rise. But applying ourselves more closely to the subject, we perceive that this diversity may be ascribed to some of the following causes --

1st. The vast sublimity of gospel truths. The objects of nature are frequently too sublime to be penetrated by the most enlarged capacity; but the subjects connected with the gospel are far superior. In the stupendous system of redemption, the moral perfections of the Deity are exhibited; herein we survey his holiness, veracity, wisdom, justice and mercy. When subjects into which angels desire to look, are reviewed by men, it cannot be supposed strange that sentiments should vary; great is the mystery of godliness. -- Another cause assignable is,

2d. The difference of capacity and advantages for obtaining divine information, which the godly possess. Grace does not occasion an equality of intellect; the human powers are the same after conversion as before. The work of Grace consists in inspiring the mind with such divine principles and affections as direct those powers to their proper objects; hence such who, like the apostle Paul, are the most ardent in the cause of sin, become, when converted, the most zealous in the kingdom of Jesus, and it is the same on the contrary. Since then, there is a great difference of capacity in Christians, and every one judges according to his own capacity, diversity of opinion must beexpected. Besides, christians have some more and others less opportunity of acquiring truth; some enjoy a pious and judicious ministry, others are deprived of such a favor. Some, like Timothy, trained up under the pious care of religious parents, know the scriptures from their youth; while others, for want of information, like the Corinthian disciples, are children in understanding:

In addition to these disadvantages, we may mention the pernicious influence of false brethren, who (having crept into the church unawares) to advance their popularity, have introduced a variety of unscriptural notions, such as sober, humble christians would never have conceived; yet being maintained wish great confidence or art, have met with advocates. These tend to subvert the truth, lead many into error, and augment the diversity of opinions and practice.

3d. Particular habits of thinking, which arise from our being accustomed to associate with persons of any peculiar persuasion, mat form another, of the causes of this difference in principle and practice.

The best reason many are capable of assigning for their adherence to certain opinions is, "They were so brought up." The arguments by which their own system is supported, are ever before them; they conceive all other tenets wrong for the same reasons that others think theirs so -- they have always been to them so represented. Such therefore, who are unused to examine for themselves, and yet have been habituated to certain modes of thought and conduct, are frequently unsuspicious of error, and are astonished or displeased to hear their tenets controverted. Hence, says the excellent Watts, in his logic, part 2d. chap. 3. sec. 4.

"The several sects and parties in Christianity, believe all the strained interpretations of scripture by which they have been taught to support their own tenets: they find nothing difficult in all the absurd glosses and far fetched senses that are sometimes put upon the words of scripture, because they have been always accustomed to them; and therefore they sit so easy upon their understandings, that they know not how to admit the most natural interpretation in opposition to them."

To these and similar causes, this diversity among Christians may be attributed. We know that these derive their force from that moral depravity by which the understanding is darkened, and the taste for piety awfully changed. While we continue in this world, the effects of sin will always, in some way or other, be manifested; hence that spirit of contradiction, bigotry, and self-confidence, that tortures the religious world. Hence too that obscurity of perception, contraction of mind, and inconstancy of opinion, which so greatly prevent our receiving the truth, and which only sovereign grace can effectually cure.

The difference of sentiment among Christians is so great, that a particular detail of the behaviour due to individual sects, could not be circumscribed within the bounds of a letter; two ideas, however, may be suggested, which seem capable of universal application, and from which such inferences may be drawn, as will, in some good degree, solve the query proposed.

1. The kingdom of Jesus is indivisible. However the christian world may be divided, there is really, and will appear to be ultimately, but one Lord, one faith, and one baptism; Christ is all and in all. When the disciples came to Jesus, informing him that they saw one casting out devils, and that they rebuked him because he followed not them, the Saviour replied, "Forbid him not, for whosoever is not against us, is for us, &c." Whosoever is destroying the empire of Satan is on the side of Christ on this general principle Paul rejoiced that the gospel was preached, though through envy and contention. We are too apt to imitate the disciples; our views of the kingdom of Jesus are frequently too contracted; we conceive it commendable that we rebuke others, because they fellow not us. But supposing some of their principles may, in our view, be erroneous, and that circumstances prevent their learning the way of the Lord more perfectly; in proportion as they endeavour to demolish the throne of Satan and promote the interest of Jesus, we should wish them success. Though they may not appear foremost in the battle, they may bring up the rear of the Lord's host. In our correspondence with those who think differently from us, we do well to keep in memory, that real christians of all denominations are one in Christ; the idea will serve both as a design and rule for our behaviour.

2. A christian should never vary his character. In this we should be uniform; whatever that conduct be, which we should observe towards them that differ from us, it is plain that rancour and uncharitableness should never be used; we must lay aside all malice and guile, and hypocrisies, and envyings, and evil speakings. As the elect of God, we must put on bowels of mercies, kindness humbleness of mind, meekness and long suffering; in this array we are prepared for every engagement, and shall ever, more or less, succeed. But when we forget the temper and views which are the christian's glory, and indulge opposite feelings, we wound our peace, draw a veil over the dignity of our profession, and expose ourselves to the scorn and derision of a depraved world. By keeping this important principle in view, desirous in all our ways to appear as christians, we shall escape the miseries into which thousands have fallen. From these two ideas we may furnish ourselves with an answer to the proposed enquiry; but there are several inferior observations that may prove serviceable, which we will take the liberty to subjoin.

1st. An open avowal of our conscientious sentiments respecting the doctrines we believe, and the practice we observe, is a duty we owe to God; and to do so in those points which have become subject of controversy, is so far from being a just cause of offence to such christians as differ from us, that a regard to their interests as well as our own requires it: By this they learn our true character, and upon what terms any connection or correspondence between us and them may be supported; that if in these things we are right, they may be furnished with information for their conviction; or, if wrong, they may be informed of our error, and have an opportunity to afford us assistance in a similar manner. To disguise and conceal real sentiments, with specious appearances to the contrary, is, at best, a conduct unworthy the christian, and argues base and selfish designs in the authors. To shun conversation on subjects of controversy, among christians of different sentiments, altogether, according to maxims which seem now generally to prevail among those who are considered the polite part of mankind, argues, either that right sentiments of religion are of no importance, that the knowledge of truth is not attainable; or, that there is not charity or prudence enough in the religion of christians, to engage and direct them in rational enquities after truth. Though a cold and distant kind of friendship may be kept up by a conduct founded on those maxims, it seems pretty certain, that while it prevails, the tender, lively, warm religion of the heart, by which christians are brought into a holy fellowship, can never flourish.

2dly. When the honor of God and the cause of truth, require our engaging in controversy, a candid and conscientious enquiry concerning the importance of the subject in dispute, will be of great utility: It will secure, from that toil and disappointment which must be finally consequent on the laborious pursuit of trifles. By this means we shall determine in what proportion it deserves our zeal and perseverance. The word of the Lord is true and righteous altogether, but as some of its doctrines are more comprehensive and important than others, they ought to be examined and determined with greater precision and care. Should the precise age of Christ, when he was led to the cross, be required, it is evident the enquiry appears unimportant, when contrasted with this: Is the blood of Jesus sufficiently efficacious to atone for sin? The former may be rejected as trifling, but the latter demands our serious and diligent researches.

3dly. To shew our wit or parts, is at best, a very trifling end which will finally prove a snare to the soul, especially if in the judgment of others, we triumph: and if it he to gratify our anger, resentment or ambition, in promoting the interests of a party, we must remember this is not serving the real interest of the Redeemer's kingdom, but is a direct violation of his laws, and giving cause of offence to the little ones of his flock. "He that speaketh of himself, seeketh his own glory."

4thly. We should labour after an acquaintance with the real difference between ourselves and those who differ from us; this will rid us of much perplexity. Perhaps, on minute investigation, the chief difference may consist in the acceptation of a few words, or a variation of opinion on a few points, which when compared will the ideas in which both are agreed, are scarcely worth naming. This error may be detected with a little reflection, and by avoiding it, our friendly converse will be more clear and convincing, and our unity more likely to be secured. If we find uniformity of opinion unattainable, still we are bound to exercise charity, tenderness and forbearance. The time is not yet arrived when the watchmen shall see eye to eye. The thought that those with whom we now cannot fully accord, will ere long, be with us in heaven in perfect love and harmony, that it is our highest honor to promote the glory of God, rather than our own selfish interests, and that reproach is cast on the cause of Christ, and obstacles laid in the way to prevent the faith of unbelievers by angry disputes among christians; must have a happy influence on our minds when concerned in matters of controversy, and lead us to pray earnestly to the God of wisdom, peace and love, to pour out his gracious spirit on our souls, to dispose and enable us to act aright, and to extend the divine influence to all his dear people.

These observations, dear brethren, we earnestly recommend to your attention, being sincerely desirous that as men of God, ye may be thoroughly furnished to every good work. But from conviction that without habitual purity of mind, divine truth cannot be clearly perceived, and consequently cannot with success be maintained, we exhort you to walk worthy of God, to all well pleasing; let your conversation be as becometh the gospel of Christ; have respect to all the divine commandments, for if any man will do his will, he shall know of the doctrine whether it be of God. Were professors more holy, their sentiments would be more uniform. To the absence of this we may ascribe that languor and insensibility of which our churches so generally complain.

Let us be frequent in prayer for the coming of the great Redeemer's kingdom in the world; and, assured of the vanity of all on earth, be looking for a city that hath foundations, where we shall all come in the unity of the faith and of the knowledge of the Son of God unto a perfect man, unto the fulness of the measure of the stature of Christ; when an address, like the present, will no longer be requisite.

Yours, in the bonds of the gospel.
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[From the Charleston Baptist Association Minutes, 1794, via Wood Furman A. M., A History of the Charleston Association of Baptist Churches. Scanned and formatted by Jim Duvall.]

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