Strength will be found in Christ

In this way, reader, you will find rest for your soul. In your journey to the heavenly world, you will have much to do, much to oppose, and it may be, much to suffer; but by a life of faith on him in whom you first believed, you will find strength equal to your day. Duties will be pleasant, temptations will be overcome, and the sufferings of this present life will work a far more exceeding and eternal weight of glory.

Rev. Andrew Fuller–The Great Question Answered

Let us work with other Christian denominations without sacrificing our convictions

II. MEANS AND METHODS OF PERFORMING THIS DUTY

5. Let us gladly cooperate with our fellow Christians of other Persuasions in general Christian work as far as we can without sacrificing our Convictions. Men who think ill of us are sometimes sorely perplexed. They say, “Look at these narrow-minded, bigoted ‘close-communion’ Baptists! How zealously they work in our union enterprise! how loving they seem to be! I don’t understand it.?

It is well to increase this perplexity. At the same time, we must not allow our conscientious differences to be belittled. Sometimes in a union service you will hear a well-meaning and warm-hearted man begin to gush, till at length he speaks scornfully of the trifles that divide us. In such a case one might find some means of diverting the dear brothers mind to another topic, and either publicly or privately inform him that such talk will not quite do.

Indeed, this is coming to be better understood than was the case a few years ago. In Young Men’s Christian Association for example, one seldom encounters now the unwise speeches this respect that were once somewhat common. We must lean how to distinguish between abandonment of principles and mere practical concessions in order to conciliate, a distinction well lustrated for us in Acts 15 and in Paul’s action as to Titus and Timothy. In the case of Titus the apostle would not yield an inch, would not give place for an hour, because a distinct of principle was made; and shortly after he voluntarily did, the case of Timothy, what he had before refused, there being now no issue of principle.

It may sometimes be difficult to make the distinction, but that is a difficulty we may not shirk. One of the great practical problems of the Christian life, especially in our times, is to squarely for truth and squarely against error, and yet to hearty charity toward Christians who differ with us. This assuredly can be done. The very truest and sweetest Christian charity is actually shown by some of those who stand most firmly by their distinctive opinions.

John A. Broadus-The Duty of Baptists to Teach Their Distinctive Views

God’s Divine revelation came through fallible men, yet without error

In all of God’s works and ways we may discern a meeting together of seemingly conflicting elements—the centrifugal and the centripetal forces which are ever at work in the material realm illustrate this principle. So it is in connection with the operations of Divine providence: there is a constant interpenetrating of the natural and supernatural. So too in the giving of the sacred Scriptures: they are the product both of God’s and man’s agency: they are a Divine revelation, yet couched in human language, and communicated through human media; they are inerrantly true, yet written by fallible men. They are Divinely inspired in every jot and tittle, yet the superintending control of the Spirit over the penmen did not exclude nor interfere with the natural exercise of their faculties. Thus it is also in all of God’s dealings with mankind: though He exercises His high sovereignty, yet He treats with them as responsible creatures, putting forth His invincible power upon and within them, but in no wise destroying their moral agency. These may present deep and insoluble mysteries to the finite mind, nevertheless they are actual facts.

Arthur W. Pink The Application of Scriptures-A Study of Dispensationalism

When you receive Christ as Priest, you receive him as King also

But though believing in Christ has a special respect to him as the way of acceptance with God, yet, when you receive him as your atoning Priest, you will also receive him as your King. When you “come” to him, as guilty and heavy-laden, for rest, you will at the same time “take his yoke upon you,” and “learn his meek and lowly spirit.” Though we are justified by faith alone, yet it is not by a faith which is alone, but contains the seeds of universal obedience. In one view, namely, as receiving the Saviour, and uniting us to him, it justifieth; in another view, namely, as including the principles of a holy life, it sanctifieth.

Rev. Andrew Fuller–The Great Question Answered

We must strive to defend our Baptist distinctives in Christian love

II. MEANS AND METHODS OF PERFORMING THIS DUTY

4. We should study the wise treatment of controverted topics. Upon this point I venture to offer several practical suggestions for what they are worth.

(a) Years ago I asked the now lamented Dr. Jeter how he managed about matters in dispute between us and other denominations. His reply was, in substance, “I never go out of my way to avoid such topics, and never go out of my way to find them. When naturally suggested by my subject or the circumstances, I speak of them, and I try to speak without timid fear of giving offense, and without fierce vehemence, as if taking hostility for granted, but just treating these matters, so far as I can, in the same tone with which I speak of other things.”

This seemed to me then, and still seems, an admirable statement of the course it is generally best to pursue. Some are constantly going out of their way to find such topics through a bred-and-born love of controversy or a mistaken judgment as to its necessity and benefits. Others go out of their way to avoid all disputed questions, and want nothing to do with controversy of any kind. This latter class might be advised to study the history and recorded writings of a man named Paul. He did not shrink from controversy. Yea, and his Master and ours is polemical on every page of his recorded discourses, always striking some error or evil practice of the people around him.

(b) Dr. Jeter’s plan may further suggest, what I think is true, that it is commonly better to treat these topics as they occur in our ordinary discourses. Set sermons have certain advantage even public debates may still be useful in some few quart though most of us think their day of usefulness in this is passed. But set sermons forewarn our hearers holding different opinions to come with armor buckled and visor close watching that no shaft shall reach them; while some excellent people take them as an invitation to stay away. They are doubt sometimes appropriate and helpful, but in general the other course can scarcely fail to prove best.

(c) I think it very undesirable to connect sharp polemics with the actual administration of ordinances. Do not go into a defense of our restriction of the Lord’s Supper when about to take the bread and wine. Whatever you can say will repel some hearers and deeply pain some others, while such a discussion scarcely prove the best preparation for partaking. Try to out the sweet and blessed meaning of the ordinance and to serve it with unpretending reverence and solemnity, and it will itself teach all concerned.

I think Baptists often mar the wholesome solemnity of ordinance through the persuasion that they ought then and there to defend their restricted invitation. And when about to baptize, it is usually best simply to read the New Testament sages which give the history and significance of the ordinary and then with solemn prayer and a carefully prepared and reverent administration of the rite to leave it and the Scripture make their own impression. If an address or sermon be given present the practical lessons of baptism, especially that we should walk in newness of life, that will be more seemly, and often convincing, than to argue the proper subjects and proper action of baptism. Of course, any such suggestion as this must be subject to exception, but I am persuaded it will generally hold good.

(d) We should use mainly arguments drawn from the English Scriptures and from common experience or reflection; only occasionally those which depend on learning. Scholarship is greatly to be desired in ministers, and may we have much more of it!, but the highest function of scholarship in preaching is to take assured results and make them plain to the general understanding, and certain thorough evidence which the unlearned can appreciate. If you pour a flood of learning about your hearer, and he remembers that two Sundays ago there was a torrent of learning from Dr. Somebody on the other side, then, as he does not understand and cannot judge, he is apt to conclude that he will not believe either of you. And do let us beware of using doubtful arguments as if they were conclusive.

(e) We may treat these subjects by other means as well as by preaching. Many opportunities will occur in conversation, for one who has a cultivated social tact and conversational skill, to relieve some prejudice, parry some thrust, or suggest some point for research or reflection, far more effectively than it can be done in the pulpit, and this without unpleasantly obtruding such subjects or in any wise violating the delicate proponents of life. And carefully chosen tracts, books, or periodicals will often reinforce the sermon or conversation, or even reach some who would not listen to any public or private spoken words. We have already a great wealth of good literature of this kind, with which preachers and intelligent private members should make themselves as thoroughly acquainted as possible, so that they may know how to select precisely the most suitable for every case? a matter of the very highest importance.

(f) We must always speak of controverted subjects in a loving spirit. Baptists occupy, of necessity, a polemical position; let us earnestly strive to show that it is possible to maintain a polemical position in the spirit of true Christian love. This is really good policy; and, what is ten thousand times more, it is right.

John A. Broadus-The Duty of Baptists to Teach Their Distinctive Views

We must receive Christ as a propitiation for our sin

To believe in the Lord Jesus Christ, is to receive him as he is revealed in the Gospel. Christ is God’s first gift, with, or for the sake of whom, he bestows all others; and believing in him corresponds with it. If God first give Christ, and with him all things freely, we must first receive Christ, and with him all things freely. Hence it is said, “He that hath not the Son of God, hath not life.” We must receive him as that for which he was given, which was to be a sacrifice, or propitiation for sin, that God might be just in justifying poor ungodly sinners who believe in him. We must trust in him as the sole ground of hope, and, plead for pardon only in his name. Receiving Christ as by a marriage-covenant, we become one with him, and so are interested in all that he hath done and suffered on earth, and in all that he is now doing at the right hand of God.

Rev. Andrew Fuller–The Great Question Answered

We should know the doctrines of those of whom we oppose

II. MEANS AND METHODS OF PERFORMING THIS DUTY

3. If we wish to teach our distinctive views to others, it is neccessary to understand those whom we propose to reach. I remember a teacher of modern languages who would often elaborately explain some French or German or other idiom with which had no difficulty at all, and then pass over as not needing explanation many a phrase we could not understand. He knew the language he was teaching, but was not well acquainted with the language of his pupils.

If we would in any way teach effectively, we must know things look of the persons addressed; we must get their point of view. Now, Baptists are not, on the whole, so ignorant of denominational opinions of other Christians as they are of ours, because our circumstances have compelled us to give some attention to that matter. Yet we need a much better acquaintance with them if we would speak to any purpose in public or private. I respectfully urge upon all ministers and upon intelligent private members of both sexes that they shall study, by reading and personal inquiry, each of the leading religious bodies with they have to do, shall study them in three respects:

(a) Inquire what are the characteristic peculiarities of this body of Christians differencing them from others, and if possible at the fundamental opinions which account for these peculiarities.

(b) Consider in what respects they particularly deserve our admiration and, with the necessary changes, our imitation. Denomination emphasizes certain aspects of truth or departments of duty, and will in regard to these present a very instructive and inspiring model.

(c) Strive to ascertain how they regard tenets, practices, and spirit. What things in us they especially dislike, and with what they might easily feel sympathy.

Such inquiries will help us in several ways. They may restrain the tendency to react from what we regard as the errors of others into an opposite extreme, as Protestants have done with reference to some errors of Popery, and many Baptists with reference to prelatical or pastoral domination, to clerical support, etc. They may check the unconscious adoption or imitation of opinions, sentiments, or phrases which are inconsistent, or at least incongruous, in us.

We rejoice in that “progress of Baptist principles” among Paedobaptists which Dr. Curtis’s book so well describes, and perhaps fail to inquire whether there be not a counter-influence which deserves attention, and which may not be wholly beneficial. And then this study of other denominations will enable us better to adapt ourselves to those whom we would influence. When you address to Methodists an article suited to High Churchmen or vice versa, what in the world are you thinking about?

John A. Broadus-The Duty of Baptists to Teach Their Distinctive Views

Dispensationalists draw a definite and broad line between Law and the Gospel

But surely we must draw a definite and broad line between the Law and the Gospel. It is at this point that the Dispensationalist considers his position to be the strongest and most unassailable; yet nowhere else does he more display his ignorance, for he neither recognizes the grace of God abounding during the Mosaic era, nor can he see that Law has any rightful place in this Christian age. Law and grace are to him antagonistic elements, and (to quote one of his favorite slogans) “will no more mix than will oil and water.” Not a few of those who are now regarded as the champions of orthodoxy tell their hearers that the principles of law and grace are such contrary elements that where the one be in exercise the other must necessarily be excluded. But this is a very serious error. How could the Law of God and the Gospel of the grace of God conflict? The one exhibits Him as “light,” the other manifest Him as “love” (1 John 1:5; 4:8), and both are necessary in order fully to reveal His perfections: if either one be omitted only a one-sided concept of His character will be formed. The one makes known His righteousness, the other displays His mercy, and His wisdom has shown the perfect consistency there is between them.

Arthur W. Pink The Application of Scriptures-A Study of Dispensationalism

Rest for your soul will only be found in Christ

If ever you obtain that rest for your soul which will bear the light, it must be, not from any thing within you, but by looking out of yourself to Christ, as revealed in the Gospel. You may afterwards know that you have passed from death unto life, by the love you bear to the brethren, and by many other Scriptural evidences; and from the time of your embracing the Gospel-remedy, you may be conscious of it, and so enjoy the hope of the promised salvation; but your first relief, if it be genuine, will be drawn directly from Christ, or from finding that in the doctrine of salvation through his death, which suits your wants and wishes as a perishing sinner.

Rev. Andrew Fuller–The Great Question Answered

Baptist ought to strive to put learned men in the pulpit

II. MEANS AND METHODS OF PERFORMING THIS DUTY

2. If actions speak louder than words, we may practically teach our distinctive views by everything that builds up our churches in Christian character and promotes their legitimate influence. Baptists are in some respects placed at serious disadvantage in consequence of trying to do their duty. They have not restricted their ministry to men who had a certain fixed grade of education, but have encouraged all to preach who felt moved to do so, and whom the churches were willing to hear. In this way they have greatly helped to meet the vast demand in our country, and have gained a powerful hold upon the masses.

What would have become of the scattered millions in this new country had it not been for the Methodists, the Baptists, and some others who have pursued a like course? But the result is, that we have a great mass of comparatively uneducated ministers and members. Moreover, our Episcopal and Presbyterian brethren brought over the sea the social influence derived from an established church; and this social superiority they have easily maintained in many of our cities, particularly as their ministry was at the same time restricted to men having considerable education. The result is that, while Baptists have many families of excellent social position and influence, and many ministers of high cultivation, yet, in virtue of having a great number who are in these respects comparatively wanting, they have to bear, as a denomination, the odium of social and educational inferiority.

I do not regret this as regards, our past. I think our principle as to the ministry is right, and I rejoice that we have been to take hold of the multitude. But we must strive earnestly to better this situation in the future by steadily lifting up this great body of people as fast as we can. Whatever elevates the educational condition of our denomination or gives more of social influence, provided this be not gained by worldly conformity, will help in securing respect and attention for our distinctive tenets. And a like effect will be produced by the increasing development of benevolence among our churches, and by a completer report of what is actually done.

John A. Broadus-The Duty of Baptists to Teach Their Distinctive Views