Christian History Institute Presents Pastwords #19: An Appeal for Peace between Christian Sects by Rev. John Fletcher (selected by Richard Ferguson, 1814) ©2007

CHRISTIAN HERITAGE LIBRARY NOTE: THIS WORK PRINTED IN 1814 IN WINCHESTER, VA. AND COMPILED BY RICHARD FERGUSON DIRECTS ITS PURPOSE TO PROMOTING LOVE AND CIVILITY AMONG ALL BELIEVERS. WE CAN FIND NO INFORMATION ABOUT THE COMPILER OR THE AUTHOR OF THIS EXCERPT THE REV. JOHN FLETCHER. IT IS NO LESS A WORK OF INSPIRATION AND IMPORTANCE BECAUSE WE HAVE NO INFORMATION ABOUT THE AUTHOR. WE THINK IT SHOULD BE A CLASSIC AND REQUIRED READING FOR ALL SERIOUS BELIEVERS. HIS ORATORY IS ON A PAR WITH PATRICK HENRY, AND WHEN READ ALOUD IS MOST COMPELLING.

f there be numbers of holy souls who are utter strangers to the peculiarities of rigid Calvinism and rigid Arminianism;--if both the Calvinists and the Arminians can produce a cloud of witnesses, that their opinions are consistent with the most genuine piety, and the most extensive usefulness;--if there have been many excellent men on both sides of the question, who (their opponents being judges) have lived in the work of faith, suffered with the patience of hope, and died in the triumph of love;–and if, at this very day, we can find, among the clergy and laity, Calvinists and Arminians, who adorn their christian professions by a blameless conduct, and by constant labours for the conversion of sinners, or the edification of saints, and who, [the Lord being their helper] are ready to seal the truth of Christianity with their blood;–if this, I say, has been, and is still the case, is it not indubitable that people can be good Christians, whether they embrace the opinions of Calvin, or those of Arminius? And by consequence, that neither rigid Calvinism, nor rigid Arminianism, are any essential part of Christianity.

And shall we make so much of non-essentials, as on their account to damp, and perhaps extinguish the name of love, which is the most important of all the essentials of Christianity? Alas! What is all faith good for; yea, all faith adorned with the knowledge of all doctrines and mysteries, if it be not attended by charity? It may indeed help us to speak with the tongues of men and angels-to preach like apostles, and talk like seraphs; but after all it will leave us mere cyphers, or at best a sounding brass, a pompous nothing, in the sight of the God of love. And therefore as we would not keep ourselves out of the kingdom of God, which consists in love, peace, and joy; and as we would not promote the interests of the kingdom of darkness, by carrying the fire of discord in our bosoms, and filling our vessels with the waters of strife, which so many foolish virgins prefer to the oil of gladness, let us promote peace with all our might. Let us remember that, in all churches of the saints, God is the author of peace; that his gospel is the gospel of peace; that he hath called us to peace; and that the fruit of righteousness is sown in peace of them that make peace. Let us study to be quiet; following peace with all men, and pursuing especially those things which make for peace in the household of faith; nor let us turn from the blessed pursuit, till we have attained the blessing offered to peace-makers.

The kingdom of love, peace and joy, suffereth violence; it cannot be taken and kept, without great and constant endeavours. The violent alone are able to conquer, for it is taken by the force of earnest prayer to God, for his blessing upon our overtures of peace; and by the vehemence of importunate requests to our brethren, that they would grant us an interest in their forgiving love, and admit us, for Christ’s sake, to the honour of union, and the pleasure of communion, with them. It is an important part of the good fight of faith working by love, to attack the unloving prejudices of our brethren, with a meekness of wisdom, which turneth away wrath; with a patience of hope, which a thousand repulses cannot beat off; with a perseverance of love, which taketh no denial; and with an ardor of love, which floods of contempt cannot abate.

May God hasten the time when all the soldiers of Christ shall so learn and practice this part of the Christian exercise as to overcome the bigotry of their brethren! Nor let us think, that this is impossible: for if the love of Christ has conquered us, why should we despair of its conquering others? And if the unjust judge, who neither feared God, nor regarded man, was nevertheless overcome by the importunity of a poor widow; why should we doubt of overcoming, by the same means, our fellow-christians, who fear God, rejoice in Christ, regard men, and love their brethren? Let us only convince them by every christian method, that we are their brethren indeed, and we shall find most of them far more ready to return our love, than we have found them ready to return our provocations or indifference.

Should it be asked what are those Christian methods, by which we could persuade our Calvinian or Arminian brethren, that we are their brethren indeed? I answer, that all these methods centre in these few scriptural directions: Be not overcome of evil, but overcome evil with good. Love your opponents, though they should despitefully use you. Bless them, though they should persecute you. Wait upon them, and salute them as brethren, though they should keep at as great a distance from you, as if you were their enemies: For if you shew love to them who shew love to you, what reward have ye? Do not even the publicans the same? And if you salute your brethren only who kindly salute you, what do ye more than others? Do not even the publicans so? But treat them as God treats us: so shall you be the children of your Father, who is in heaven, for he maketh his sun to rise, and sendeth his rain upon us all. Be ye therefore perfect even as he is perfect. No bigot ever observed these gospel directions. And it is only by observing them, that we can break the bars of party-spirit; and pass from the close confinement of bigotry, into the glorious liberty of brotherly love.

These scriptures were probably before the eyes of a laborious minister of Christ, when he drew up some years ago, a plan of union among the clergymen of the established church, who agree in these essentials; ‘1. Original sin:–2. Justificaiton by faith:–3. Holiness of heart and life: provided their life be answerable to their doctrines.’ This might agree or disagree, touching absolute decrees on the one hand, and perfection on the other. Not an union in expression. These may still speak of the imputed righteousness, and those of the merits of Christ. Not an union with regard to outward order. Some may still remain quite regular; some quite irregular; and some partly regular and partly irregular.’-[Not an union of societies. Some, who do not see the need of discipline, may still labour without forming any society at all: others may have a society, whose members are united by the hands of a lax discipline. And others, who have learned by experience that professors can never be kept long together without the help of a strict discipline, may strengthen their union with those who are like-minded, by agreeing to observe such rules as appear to them most conducive to the purposes of divine and brotherly love.]-’But these things being as they are, as each is persuaded in his own mind, is it not a most desirable thing, that we should: First, remove hinderances out of the way? Not judge one another, not envy one another? Not be displeased with one another’s gifts or success, even though greater than our own? Not wait for one another’s halting; much less wish for it, or rejoice therein?-Never speak disrespectfully, slightly, coldly, or unkindly of each other? Never repeat each other’s faults, mistakes, or infirmities; much less listen for and gather them up? Never say or do any thing to hinder each other’s usefulness, either directly or indirectly?-Is it not a most desirable thing, that we should: Secondly, Love as brethren? Think well of and honour one another? Wish all good, all grace, all gifts, all success, yea, greater than our own, to each other? Expect God will answer our wish, rejoice in every appearance thereof, and praise him for it? Readily believe good of each other, as readily as we once believed evil?-Speak respectfully, honourably, kindly of each other? Defend each other’s character: speak all the good we can of each other; recommend one another, where we have influence: each help the other on his work, and enlarge his influence by all the honest means we can?

I do not see why such a plan might not be in some degree, admitted by all the ministers of the gospel. I would extend my brotherly love to all Christians in general. God forbid, that I should exclude from my brotherly affections, and occasional assistance, any true minister of Christ, because he casts the gospel net among the Presbyterians, the Independents, the Quakers, or the Baptists! If they will not wish me good luck in the name of the Lord, I will do it to them. So far as they cordially aim at the conversion of sinners, I will offer them the right hand of fellowship, and communicate with them in spirit. They may excommunicate me, if their prejudices prompt them to it; they may build up a wall of partition between themselves and me; but in the strength of my God, whose love is boundless as his immensity, and whose mercy is over all his works, I will leap over the wall; being persuaded, that it is only daubed with untempered mortar. Should not Christian meekness, and ardent love, bear down party spirit and the prejudices of education? Shall we be less charitable and more intolerant than our civil governors, who perhaps make no such profession? Let Jews and Samaritans dispute, whether God is to be worshipped on Mount Moria, or on Mount Gerizim; let rigid church-men say, that a parish-church is the only place where divine worship ought to be performed, whilst stiff dissenters suppose, that their meetinghouses are the only Bethels in the land: but let us, who profess moderation and charity, remember the reconciling words of our Lord the hour cometh, and now is, when true worshippers shall worship God everywhere in spirit and in truth. For the Father seeketh such catholic and spiritual persons to worship him; and not such partial and formal devotees, as the Jews and the Samaritans were in the days of our Lord.

But to return to our plan of reconciliation: might not some additions be made to Mr. Wesley’s draught; for it is from a letter published in his thirteenth journal, that I have extracted the preceding sketch of union? Might not good men and sincere ministers, who are bent upon inheriting the seventh beatitude, form themselves into a society of reconcilers, whatever be their denomination, and mode of worship?

Might not moderate Calvinists send with success circular letters to their rigid Calvinian brethren; and moderate Arminians to their rigid Calvinian brethren, to check rashness, and recommend meekness, moderation, and love?-Might not the Calvinist ministers, who patronize the doctrines of grace, display also the doctrines of justice, and open their pulpits to these Arminian ministers, who do it with caution? And might not the Arminian ministers, who patronize the doctrines of justice, make more of the doctrines of grace, preach as nearly as they can like the judicious Calvinists, admit them into their pulpits and rejoice at every opportunity of shewing them their esteem and confidence?-Might not such moderate Calvinists and Arminians as live in the same towns, have from time to time a general sacrament, and invite one another to it, to cement brotherly love by publicly confessing the same Christ, by jointly taking him for their common head, and by acknowledging one another as fellow members of his mystical body?-Might not some of the ministers, on these occasions, preach to edification on such texts as these: “Christ asked them, what was it that ye disputed among yourselves by the way? But they held their peace; for by the way they had disputed, who should be the greatest: and he saith unto them, If any man desireth to be first, the same shall be last of all, and servant of all.-Know ye what I have done to you? Ye call me Master and Lord, and ye say well; for so I am. If I then, your Lord and Master, have washed your feet, you ought also to wash one another’s feet. For I have given you an example, that ye should do as I have done unto you.-Receive ye one another as Christ also received us.-Yea, him that is weak in the faith receive you, but not to doubtful disputations.-Let us not judge one another any more; but judge this rather, that no man put a stumbling block or an occasion to fall in his brother’s way.-Let us follow after those things which make for peace, and things wherewith one may edify another; Holding the head, from which all the body having nourishment, and knit together, increaseth with the increase of God.-Behold, how good and how pleasant it is for the brethren to dwell together in unity! It is like the precious ointment upon Aaron’s head, and like the dew upon Mount Sion; for there the Lord commanded the blessing, and life for evermore.”

If we doubt the possibility of it, do we not secretly suppose, that Satan is stronger to promote discord and contention, that Christ is to promote concord and unity? And in this case, where is our faith? And where the love which thinketh no evil, and hopeth all things? Arise then ye sons of peace, ye sons of God, into whose hands these sheets may fall. Our captain is ready to lead you to the conquest of the kingdom of love.

Some Directions how to secure the Blessings of Peace And Brotherly Love.

“DO all things without disputing, says St. Paul, that you may be blameless and harmless; the Sons of God, without rebuke.–Be at peace among yourselves; and if it be possible, as much as lieth in you, live peaceably with all men; but especially with your brethren in Christ. For quench not the spirit, by destroying its most excellent fruits, such are peace and love. And that we may not be guilty of this crime, the Apostle exhorts us to avoid contentions, and assures us that God will render indignation to them that are contentious, and do not obey the truth. It highly concerns us therefore, to enquire how we shall escape the curse denounced against the contentious, and live peaceably with our fellow-professors. And if we ought to do all that lieth in us, in order to obtain and keep the blessing of peace; surely we ought to follow such directions as are agreeable to scripture and reason. I humbly hope that the following are of the number.

DIRECTION I. Let us endeavour to do justice to every part of the gospel; carefully avoiding the example of those injudicious and rash men, who make a wide gap in the north-edge of our garden of truth, in order to mend one in the east or south-edge. Let every evangelical doctrine have its proper place in our creed, that it may have its due effect on our conduct. Consideration, repentance, faith, hope, love, and obedience, have each a place on the scale of gospel truth. Let us not breed quarrels by thrusting away any one of those graces, to make room for another. Whilst the philosopher exalts consideration alone; the Carthusian, repentance; the Solifidian, faith; the Mystic, love; and the Moralist, obedience; thou, man of God, embrace them all in their order, nor exalt one to the prejudice of the rest. Tear not Christ’s seamless garment, nor divide him against himself. He demands our reverential obedience as our King, as much as he requires our humble attention as our Prophet, and our full confidence as our priest. It is as provoking to the God of truth and order to see the stewards of his gospel mysteries make much of the dispensation of the Son, whilst they overlook the dispensation of the Father, and take little notice of the dispensation of the Holy Ghost; as it would be provoking to a parent to see the persons, whom he has entrusted with the care of his three children, make away with the youngest, and starve the eldest, in order to enrich and pamper his second son. Where moderation is wanting, peace cannot subsist; and where partiality prevails, contention will soon make its appearance.

II. Let us always make a proper distinction between essential and circumstantial differences. The difference there is between the Christians and the Mahometans, is essential; but the difference between us and those, who receive the scriptures, and believe in Father, Son, and Holy Ghost, is in general about non-essentials’ and therefore such a difference ought not to hinder union; although in some cases, it may, and should prevent a close communion. If we fancy that every diversity of doctrine, discipline, or ceremony is a sufficient reason to keep our brethren at arm’s length from us, we are not so much the followers of the condescending Jesus, as of the stiff and implacable professors, mentioned in the gospel, who made much ado about mint, anise, and cummin; but shamefully neglected mercy, forbearance and love.

III. Let us leave to the Pope, infallibility; and let us abandon to bigoted Mahometans, the absurd notions, that truth is confined to our own party, that those who do not speak as we do are blind, and that orthodoxy and salvation are plants which will scarcely grow any where but in our own garden. So long as we continue in this error, we are unfit for union with all those who do not wear the badge of our party. A pharisaic pride taints our tempers, cools our love, and breeds a forbidding reserve, which says to our brethren, Stand by; I am more orthodox than you.

IV. Let us be afraid of a sectarian spirit. We may indeed, and we ought to be more familiar with the professors with whom we are more particularly connected; just as soldiers of the same regiment are more familiar with one another than with those who belong to other regiments. But the moment this particular attachment grows to such a degree, as to make a party in the army of king Jesus; it breaks the harmony which ought to subsist between all the parts, and hinders the general service which is expected from the whole body. In what a deplorable condition would be the king’s affairs, if each colonel in his army refused to do duty with another colonel; and if instead of mutually supporting one another in a day of battle, each said to the rest: “I will have nothing to do with you and your corps; you may fight yonder by yourselves, if you please: I and my men will keep here by ourselves, doing what seems good in our own eyes. As we expect no assistance from you, so we promise you, that you shall have none from us. And you may think yourselves well off, if we do not join the common enemy, and fire at you; for your regimentals are different from ours, and therefore you are no part of our army.”–If so absurd a behaviour were excusable, it would be among the wild, cruel men, who compose an army of Tartars or savages; but it admits of no excuse from men, who call themselves believers, which is another name for the followers of Him, who laid down his life for his enemies, and perpetually exhorts his soldiers to love one another as brethren,–yea, as he has loved us.

Let us then particularly beware of inordinate self-love. It is too often the real source of our divisions; when love to truth is their pretended cause. If St. Paul could say of fallen believers in his time, They all seek their own; how much more can this be said of degenerate believers in our days? Who can tell all the mischief done by this ungenerous and base temper? Who can declare all the mysteries of error and iniquity, which stand upon the despicable foundation of the little words, I, me, and mine? Could we see the secret inscriptions, which the searcher of hearts can read upon the first stones of our little Babels, how often should we wonder at such expressions as these:–My church–my chapel–my party–my congregation–my connections–my popularity–my hope of being esteemed by my partizans–my fear of being suspected by them–my jealousy of those who belong to the opposite party–my system–my favourite opinions–my influence, etc. etc.? To all those egotisms let us constantly oppose these awful words of our Lord, except a man deny himself, he cannot be my disciple. Till we cordially oppose our inordinate attachment to our own interest, we sacrifice to our own net in our public duties; and even when we preach Christ, it is to be feared, that we do it more out of contention, than out of a real concern for his interest.

What Dr. Watts writes on this subject is striking. Have we never observed what a mighty prevalence the applause of a party, and the advance of self-interest, have over the hearts and tongues of men, and inflame them with malice against their neighbours? They assault every different opinion with rage and clamour: They rail at the persons of all other parties, to ingratiate themselves with their own.–When they put to death [or bitterly reproach] the ministers of the gospel, they boast like Jehu when he slew the priests of Baal, Come and see my zeal for the Lord: And as he designed hereby to establish the kingdom in his own hands, so they to maintain the reputation they have acquired among their own sect. But ah! How little do they think of the wounds that Jesus the Lord receives by every bitter reproach they cast on his followers.

V. Let us be afraid of needless singularity. The love of it is very common, and leads some men to the widest extremes. The same spirit which inclines one to wear a hat cocked in the height of the fashion, and influences another to wear one in full contrariety to the mode; may put one man upon minding only the first gospel-axiom, and the blood of Christ, whilst another man fancies that it becomes him to mind only the second gospel-axiom, and the law of Christ. Thus, out of singularity, the former insists upon faith alone, and the latter recommends nothing but morality and works. May we detest a temper which makes men delight in an unnecessary opposition to each other! And may we constantly follow the example of St. Paul, whose charitable maxim was, to please all men to their edification! So shall our moderation be known to all men; nor shall we absurdly break the balance of the various truths, which compose the gospel system.

VI. Let us never blame our brethren but with reluctance. And when love to truth, and the interest of religion, constrain us to shew the absurd or dangerous consequences of their mistakes; let us rather underdo than overdo. Let us never hang unnecessary, or false consequences upon their principles; And when we prove that their doctrines necessarily draws absurd and mischievous consequences after it, let us do them the justice to believe, that they do not see the necessary connexion of such consequences with their principles. And let us candidly hope that they detest those consequences.

VII. Let us, so far as we can, have a friendly intercourse with some of the best men of the various denominations of Christians around us. And if we have time for much reading, let us peruse their best writings, to be edified by the devotion which breathes through their works. This will be an effectual means of breaking the bars of prejudice, contempt, fear, and hard thinking, which unacquaintedness puts between them and us. Why are savages frighted at the sight of civilized men? Why do they run away from us as if we were wild beasts? It is because they have no connexion with us, are utter strangers to the good will we bear them, and fancy we design to do them mischief. Bigots are religious savages. By keeping to themselves, they contract a shyness for their fellow-Christians; they fancy that their brethren are monsters: they ask, with Nathaniel, can any good thing come out of Nazareth? By and by they get into the seats of the Pharisees, and peremptorily say, that out of Galilee ariseth no prophet. And it is well if they do not turn in a rage from the precious truths delivered by some of the most favoured servants of God; fondly supposing with Naaman, that the Jordan of their brethren is not to be compared with the rivers of their own favorite Damascus; and uncharitably concluding with the Pope, and Mohomet, that all waters are poisonous except those of their own cistern. The best advice which can be given to these prejudiced people, is that which Philip gave to Nathaniel, who fancied that Jesus was not a prophet: Come and see. I would say to Calvinian bigots, Come and see your Arminian brethren; and to Arminian bigots, Come and see pious Calvinists and you will be ashamed to have so long forfeited the blessing annexed to brotherly communion.