CHAPTER IX.WESLEY'S PROPOSAL.—FAILING HEALTH.

'Captain of Thine enlisted host,Display Thy glorious banner high.'"

After a week of never to be forgotten blessings, the great crowds slowly dispersed, and the tireless evangelists took horse and rode away, each to his work, with strength renewed, and spirit refreshed as from the presence of the Lord.

Although Fletcher did not reside at the college, his connexion with it was by no means a nominal one. His journeys to Trevecca were frequent, involving fatigue and privations, which his feeble frame could ill endure, though he counted them less than nothing. As to the character of his visits, and the influence that accompanied him, the testimony of Mr. Benson, the headmaster, himself a man of exceptional intelligence and sanctity, is well known, but is too important to be omitted here:

"Mr. Fletcher visited them frequently, and was received as an angel of God. It is not possible for meto describe the veneration in which we all held him. Like Elijah in the schools of the prophets, he was revered, he was loved, he was almost adored; and that, not only by every student, but by every member of the family. And indeed he was worthy. The reader will pardon me if he think I exceed. My heart kindles while I write. Here it was that I saw, shall I say an angel in human flesh? I should not far exceed the truth if I said so. But here I saw a descendant of fallen Adam so fully raised above the ruins of the fall, that though by the body he was tied down to earth, yet was his whole conversation in heaven, yet was his life, from day to day, hid with Christ in God. Prayer, praise, love, and zeal, all ardent, elevated above what one would think attainable in this state of frailty, were the element in which he continually lived. And as to others, his one employment was to call, entreat, and urge them to ascend with him to the glorious Source of being and blessedness. He had leisure comparatively for nothing else. Languages, arts, sciences, grammar, rhetoric, logic, even divinity itself, as it is called, were all laid aside when he appeared in the schoolroom among the students. His full heart would not suffer him to be silent. He must speak, and they were readier to hearken to this servant and minister of Jesus Christ than to attend to Sallust, Virgil, Cicero, or any Latin or Greek historian, poet, or philosopher, they had been engaged in reading. And they seldom hearkened long before they were all in tears, and every heart catched fire from the flame which burned in his soul."These seasons generally terminated in this. Being convinced that to be filled with the Holy Ghost was a better qualification for the ministry of the gospel than any classical learning (although that too be useful in its place), after speaking awhile in the schoolroom, he used frequently to say, 'As many of you as are athirst for this fulness of the Spirit, follow me into my room.' On this many of us have instantly followed him, and there continued for two or three hours, wrestling like Jacob for the blessing, praying one after another, till we could bear to kneel no longer.

"These seasons generally terminated in this. Being convinced that to be filled with the Holy Ghost was a better qualification for the ministry of the gospel than any classical learning (although that too be useful in its place), after speaking awhile in the schoolroom, he used frequently to say, 'As many of you as are athirst for this fulness of the Spirit, follow me into my room.' On this many of us have instantly followed him, and there continued for two or three hours, wrestling like Jacob for the blessing, praying one after another, till we could bear to kneel no longer.

"Such was the ordinary employment of this man of God while he remained at Trevecca. He preached the word of life to the students and family, and as many of the neighbours as desired to be present. He was 'instant in season, and out of season'; he 'reproved, rebuked, exhorted, with all longsuffering.' He was always employed, either in illustrating some important truth, or exhorting to some neglected duty, or administering some needful comfort, or relating some useful anecdote, or making some profitable remark or observation upon some occurrence. And his devout soul, always burning with love and zeal, led him to intermingle prayer with all he uttered. Meanwhile his manner was so solemn, and at the same time so mild and insinuating, that it was hardly possible for any one who had the happiness of being in his company not to be struck with awe and charmed with love, as if in the presence of an angel or departed spirit. Indeed,I frequently thought, while attending to his heavenly discourse and Divine spirit, that he was so different from, and superior to, the generality of mankind, as to look more like Moses or Elijah, or some prophet or apostle, come again from the dead, than a mortal man, dwelling in a house of clay. It is true, his weak and long-afflicted body proclaimed him to be human; but the graces which so eminently filled and adorned his soul manifested him to be Divine: and long before his happy spirit returned to God who gave it, that which was human seemed in a great measure to be 'swallowed up of life.'"

Benson was not alone in the impressions he received of Fletcher's character, and of the influence he exercised at Trevecca. The references of others are in the same strain; and although his connexion with the college came to an abrupt end, and was followed by a period of painful controversy, we hear no disparagement of his piety, or suggestion of anything unworthy of his reputation for Christian meekness and purity.

But why did Fletcher so soon withdraw from the presidency of the college? To use the words of Mr. Benson: "Why did he give up an office for which he was perfectly well qualified, which he executed so entirely to the satisfaction of all the parties concerned, and in which it pleased God to give so manifest a blessing to his labours?" The answer is, that it was one of the first results of a controversy which, for intensity, for duration, and for the strifes and divisions to which it gave rise, is unhappily memorable in thehistory of the Revival. Its very name—the Calvinistic controversy—will suggest to the experienced reader the range of questions involved, and the improbability of agreement being arrived at, however prolonged might be the discussion.

It should be borne in mind that, from its very beginning, the Revival had advanced along two different lines, in connexion with certain well-marked doctrinal distinctions. Whilst the work and the workers in the two spheres were, in the best and deepest sense, one, they were divided upon those questions concerning predestination and free will, which, since the time of Augustine, have given rise to two distinct types of doctrine, each susceptible of modifications and developments of its own. This difference was represented, first in the little band of Oxford Methodists, and then in the more evangelical and expansive Methodism that succeeded it. Wesley was an Arminian, and Whitefield a Calvinist. Harmonious co-operation between them was at times difficult; but mutual love and largeness of heart prevailed upon the whole.

Under Wesley's leadership, Arminian Methodism developed in organic form, and is still found in all parts of the world in visible, organized Churches. Calvinistic Methodism spread with similar, if not equal, rapidity, but without unity of administration, and failed to develop any principles of Church life. It revived the Calvinistic nonconformity of England, and may almost be said to have taken possession of Wales; but the main current of its strength flowed into the Churchof England, and is to be traced in the rise and progress of the Evangelical or Low Church party. There may be difference of opinion as to which development has been on the whole of greater service to the Christian Church, but few persons will deny to either a high place in the order of Providence.

At the period we have now reached in Fletcher's history, a certain uneasiness may be discovered in the relations of Arminian and Calvinistic Methodism, not incompatible however with such union and brotherliness as were seen at the great gathering at Trevecca. But Wesley was observing with concern the spread of a practical antinomianism, which on every possible ground he hated and feared. The openly wicked were hopeful and comparatively harmless compared with persons who talked fluently of being justified and sanctified, while they were guilty of drunkenness, uncleanness, and dishonesty. This state of things he could not and would not endure, if it was to be prevented by plainness of doctrine or rigour of discipline. He knew that while such abuses were not the necessary accompaniment of the Scriptural doctrine of faith, they arose from a perversion to which that doctrine will always be exposed, and against which it will be needful to guard, as long as human nature is what it is. Any language therefore that tended to weaken the sense of moral responsibility, or lower the standard of Christian duty, was doubly dangerous in presence of a tendency to dwell upon the Divine sovereignty in redemption, to the neglect of the Divine requirements, as they arerevealed to man in the gospel. In Wesley's judgment, his preachers were in danger of encouraging, or at least giving opportunity to, antinomian error by using expressions that had received a kind of general sanction, and refraining from certain others which were thought too legal and unevangelic. But what had this to do with Calvinism? Some writers, more jealous for the character of Wesley's societies than he was, will have it that the abuses referred to were mainly or entirely to be found amongst the Calvinists. But that is not the case. As Mr. Watson has well said: "To show however that antinomianism can graft itself upon other stocks besides that of the Calvinistic decrees, it was found also among the Moravians, and the Methodists did not escape.... In fact, there is no such exclusive connexion between the more sober Calvinistic theories of predestination and this great error, as some have supposed." With this statement Wesley would, we think, have agreed; but he undoubtedly held that antinomianism was a much more natural and likely result of Calvinistic than of Arminian principles.

In the one case the principles must be violated, in the other they had only to be developed and applied to produce the evils referred to. Moreover Calvinism, as popularly understood, had lost what safeguards it possessed, and had little in common with that of Owen, and Leighton, and Matthew Henry. Spiritual pride and carnal indulgence flourished along with a crude and coarse belief in unconditional election and imputed righteousness. With Calvinism in its purely theologicaland philosophical aspects Wesley felt no call to deal. It was wholly a practical question with him. He saw, or thought he saw, that its principles were doing actual mischief, and that, amongst other things, the every-day language of religion was being corrupted by phrases and catchwords that encouraged serious error. A quarter of a century ago, at the first Methodist Conference, the question was asked, "Have we not unawares leaned too much to Calvinism?Answer:We are afraid we have." Might it not be time to ask this question again, and answer it in a less uncertain manner? Wesley judged it was. Accordingly, the "Minutes of Conference" for 1770 contain the following statement:

"We said, in 1744, 'We have leaned too much toward Calvinism.' Wherein?"1. With regard toman's faithfulness. Our Lord Himself taught us to use the expression. And we ought never to be ashamed of it. We ought steadily to assert, on His authority, that if a man is not 'faithful in the unrighteous mammon,' God will not give him 'the true riches.'"2. With regard toworking for life. This also our Lord has expressly commanded us. 'Labour ([Greek: ergazesthe], literally, 'work') for the meat that endureth to everlasting life.' And, in fact, every believer, till he comes to glory, worksforas well asfromlife."3. We have received it as a maxim that 'a man is to do nothing in order to justification.' Nothing can be more false. Whoever desires to find favour with God, should 'cease from evil, and learn to do well.' Whoeverrepents should do 'works meet for repentance.' And if this is notin orderto find favour, what does he do them for?"Review the whole affair."1. Who of us isnowaccepted of God?"He that now believes in Christ, with a loving and obedient heart."2. But who among those that never heard of Christ?"He that feareth God, and worketh righteousness, according to the light he has."3. Is this the same with 'he that is sincere'?"Nearly, if not quite."4. Is not this 'salvation by works'?"Not by themeritof works, but by works as acondition."5. What have we then been disputing about for these thirty years?"I am afraid,about words."6. As tomerititself, of which we have been so dreadfully afraid: we are rewarded 'according to our works,' yea, 'because of our works.' How does this differ fromfor the sake of our works? And how differs this fromsecundum merita operum? As our worksdeserve."Can you split this hair?"I doubt I cannot."[9]

"We said, in 1744, 'We have leaned too much toward Calvinism.' Wherein?

"1. With regard toman's faithfulness. Our Lord Himself taught us to use the expression. And we ought never to be ashamed of it. We ought steadily to assert, on His authority, that if a man is not 'faithful in the unrighteous mammon,' God will not give him 'the true riches.'

"2. With regard toworking for life. This also our Lord has expressly commanded us. 'Labour ([Greek: ergazesthe], literally, 'work') for the meat that endureth to everlasting life.' And, in fact, every believer, till he comes to glory, worksforas well asfromlife.

"3. We have received it as a maxim that 'a man is to do nothing in order to justification.' Nothing can be more false. Whoever desires to find favour with God, should 'cease from evil, and learn to do well.' Whoeverrepents should do 'works meet for repentance.' And if this is notin orderto find favour, what does he do them for?

"Review the whole affair.

"1. Who of us isnowaccepted of God?

"He that now believes in Christ, with a loving and obedient heart.

"2. But who among those that never heard of Christ?

"He that feareth God, and worketh righteousness, according to the light he has.

"3. Is this the same with 'he that is sincere'?

"Nearly, if not quite.

"4. Is not this 'salvation by works'?

"Not by themeritof works, but by works as acondition.

"5. What have we then been disputing about for these thirty years?

"I am afraid,about words.

"6. As tomerititself, of which we have been so dreadfully afraid: we are rewarded 'according to our works,' yea, 'because of our works.' How does this differ fromfor the sake of our works? And how differs this fromsecundum merita operum? As our worksdeserve.

"Can you split this hair?

"I doubt I cannot."[9]

The reader, who has, it may be, glanced rapidly over the preceding paragraphs, without perceiving in them anything very portentous, will be surprised to learn that their publication gave rise to the longest and sharpest controversy in the history of Methodism. An ancient controversy has this in common with an extinct volcano, that after generations may walk all unconscious over the cold ashes of what was once a glowing lava torrent. To Wesley's contemporaries these "Minutes" were full of meaning; every allusion was recognised, every phrase touched some active belief or disbelief. Amongst the Calvinists generally, and more particularly in Lady Huntingdon's circle, they caused the utmost indignation and alarm. Wesley was denounced as a heretic, an apostate, a papist unmasked. Lady Huntingdon wept over them, called them "horrible and abominable," and declared that "whosoever did not fully, and without any evasion, disavow them should not stay in her college."Lady Glenorchy "must bear her feeble testimony against the sentiments contained in them.... She has always countenanced Mr. Wesley's preachers, but now she finds this cannot be done by her any longer." Mr. Shirley pronounced them "dreadful heresy," "injurious to the very fundamental principles of Christianity," and said publicly that he deemed "peace in such a case a shameful indolence, and silence no less than treachery." Active measures were taken for the vindication of outraged orthodoxy. Every Arminian must quit the college. Mr. Benson, the headmaster, declined to disavow the sentiments of the "Minutes," and was consequently dismissed. Fletcher felt compelled to write: "Mr. Benson made a very just defence when he said he held with me the possibility of salvation for all men; that mercy is offered to all, and yet may be received or rejected. If this be what your ladyship calls Mr. Wesley's opinion, free-will, and Arminianism, and if 'every Arminian must quit the college,' I am actually discharged also." In the hope of mediating between Wesley and the countess, Fletcher went to Trevecca. He tried to soften matters, but in vain. He then absolutely resigned his office, advised Lady Huntingdon to choose a moderate Calvinist in his place, and recommended Rowland Hill. His letter to Wesley (first published by Mr. Tyerman[10]), giving an account of his interview with Lady Huntingdon, and beseeching his venerated friend to believe "that the college and itsfoundress mean well, and give them all the satisfaction you can," is in his finest vein of good sense, elevated and illumined by Christian feeling.

But, unhappily, no private and friendly understanding was arrived at. As the time for Wesley's next Conference drew near, a circular letter, signed "Walter Shirley," was sent round among the friends of the Evangelical movement, proposing that those who disapproved the obnoxious minutes "should go in a body to the said Conference, and insist upon a formal recantation of the said minutes, and in case of a refusal sign and publish their protest against them." This proposed demonstration however, from various causes, dwindled down to a small deputation, which presented itself, meekly enough, at the Conference at Bristol, and was received by Wesley and the preachers in a friendly manner. The spirit of conciliation was in the ascendant. Wesley and all his preachers present, except one, signed a declaration admitting that the minutes were not sufficiently guarded in the way they were expressed, and repudiating the meaning which had been put upon them, viz. that of justification by works. Mr. Shirley, in return, wrote a memorandum to the effect that "the declaration agreed to in Conference, August 8th, 1771, had convinced him that he had mistaken the meaning of the doctrinal points in the 'Minutes of the Conference, held in London, August 7th, 1770'; and he hereby wished to testify the full satisfaction he had in the said declaration, and his hearty concurrence and agreement with the same."

Why did not the matter end here? Might not such explanations and concessions have secured peace? Was a seven years war absolutely necessary? To this question we have met with no really satisfactory reply. But it must now be mentioned that, prior to the assembling of the Conference at Bristol, Fletcher had written a "Vindication" of the much discussed minutes in the form of "Five Letters" to Mr. Shirley. The manuscript of this "Vindication" was in Wesley's hands, and was, in fact, being set up in type at the very time that Shirley and his friends were having their interview with Wesley and the Conference. The question is, whether the publication should have been proceeded with in the turn that things had taken. Shirley, hearing that Fletcher's "Letters" were in the press, not unnaturally requested that the issue might be stopped. Fletcher himself wrote to his friend Mr. Ireland: "I feel for poor dear Mr. Shirley, whom I have (considering the present circumstances) treated too severely in my 'Vindication of the Minutes.' My dear sir, what must be done? I am ready to defray, by selling to my last shirt, the expense of the printing of my 'Vindication,' and suppress it. Direct me, dear sir. Consult with Mr. Shirley and Mr. Wesley about the matter. Be persuaded I am ready to do everything that will be brotherly in this unhappy affair." But in Wesley's judgment nothing that had taken place required the suppression of so admirable a "tract for the times," and accordingly it was published. Opinions will be divided as to the wisdom and propriety of the step. It may besaid: "The merely personal aspect of the question was now disposed of. But the evils which had led to the recording of the 'minutes' were real evils, and were not to be got rid of by an interchange of courtesies between Wesley and the Conference on the one hand, and Lady Huntingdon and Mr. Shirley on the other. Circumstances, or rather Providence, had discovered—nay, raised up—in Fletcher the very man for the present need. What could be better, in the interest of true religion, than to send forth broadcast, not merely a 'Vindication of the Minutes,' and of Wesley's action, but a powerful defence of the gospel itself against the chief and most dangerous error of the day?" There could be no mistake as to the value of what Fletcher had written. His argument was clear in outline, and convincing in detail. The gospel way of salvation was defended on the right hand and on the left. Popular errors were exposed, paradoxes explained, and misunderstanding removed, with a knowledge of the Scriptures and a skill in reasoning that astonished every one. The meek Vicar of Madeley was a master of controversy. He had learning and logic for scholars, with imagination, wit, and pathos to charm the common people. The style was genial and easy, abounding in lively comparisons and illustrations, while a gentle vein of humour, stopping short of bitterness on the one hand, and burlesque on the other, mingled, not unbecomingly, with passages of the most exalted devotion. "Those letters," wrote Wesley, "could not be suppressed, without betraying the honour of our Lord." This decided his action.

Of course Fletcher's letters had their reply from Mr. Shirley, and that, in turn, required to be answered. Then Richard Hill entered the field, and him also Fletcher encountered, and as the controversy grew it spread out over the wide area of questions speculative and practical which the term Calvinism covers or suggests, and called fresh combatants into the field. We have no heart to pursue the details of this history. It is complicated and unremunerative in the last degree. It deepened into bitterness and scurrility, till its baser literature becomes unreadable for very shame; it separated brethren; it turned allies into adversaries; it offered to a sceptical and ungodly age the spectacle of good men "smiting one anotherunfriendly," and consumed time and strength that were wanted, and more than wanted, for the Christianising of the country.

Through all this strife and confusion we can at least follow Fletcher without shame, if not without regret. We have already quoted Southey's eulogy on him. It is not excessive. He kept his temper through seven years of trying controversy. He lived and wrote "as ever in his great Taskmaster's eye." Love to God is manifest in every page, and only second to it is love for those with whom he must needs contend, a veritable "longing after them in the bowels of Jesus Christ."

Fletcher's "Checks" were the best thing born of the controversy. They did not,—need it be said?—finally dispose of the problems respecting God's foreknowledge and sovereignty, and the free agency and responsibility of man. These problems are perhaps much wherethey were when first confronted. If they are less discussed in our own day than formerly, it is not that the difficulties they present have been solved, but that a juster estimate of the limits of our powers, together with a deeper sense of the antinomies of Divine law, has in a great measure withdrawn the Christian mind from these questions to more remunerative ones. That the doctrines commonly called Calvinistic logically lead either to presumption or despair, may perhaps fairly be urged; that they do so as matter of fact, and on any wide scale, would be difficult to prove. But whether the vulgar antinomianism of Fletcher's day had or had not its roots in Calvinistic doctrine, his handling of it as a practical matter is vigorous and effective in the highest degree. He pursues it in all its forms. He exposes and refutes those one-sided reasonings which "make forunrighteousness"; he sets forth law in gospel, and gospel in law, with admirable balance and proportion; he exhibits Christian holiness as the sum of duty and the crown of privilege, and breathes throughout a heavenly spirit, which the warmth of controversy seldom, if ever, disturbs.

May we say then, as some one has said, "it was worth while to have the Calvinistic controversy, if it were only for the sake of Fletcher's contribution to it"? Our answer is, most emphatically, No. We have too deep a sense of the evils of a long and embittered strife between good men to pass any such judgment. Nor can we suppose that such a controversy furnished the only, or even the most favourable, conditions for theexercise of Fletcher's gifts. We should have preferred for him—can we doubt that he would have preferred for himself?—the opportunity of writing books "touching the King" without the necessity for splitting hairs with Shirley, and for winnowing the coarse abuse of Toplady, and the extravagances of Rowland and Richard Hill.

But while we regard the controversy as both an error and an evil, we are far from denying that it had its compensations, for which we are indebted almost exclusively to Fletcher. His writings undoubtedly served to fasten deep discredit upon that imperfect gospel—"another gospel, which is not another,"—which permits its followers "to continue in sin that grace may abound." Without lowering or lessening the doctrine of justification by faith, Fletcher gave new emphasis and clearer setting to the doctrine of Christian holiness, and rescued Christian ethics from disparagement and neglect. Without taking away from the virtue of the atonement in its relation to the whole standing of the believer, he enforced that great practical end of redemption, "the righteousness of the law, fulfilled in men walking not after the flesh, but after the Spirit." Towards the close of the year 1774 Wesley wrote, "If we could once bring all our preachers, itinerant and local, uniformly and steadily to insist on those two points, 'Christ dying for us,' and 'Christ reigning in us,' we should shake the trembling gates of hell. I think most of them are now exceeding clear herein, and the rest come nearer, especially since they have read Mr. Fletcher's'Checks,' which have removed many difficulties out of the way."

Fletcher's "Checks to Antinomianism" at once took a foremost place in the literature of Methodism. Wesley recommended them to his followers with all the weight of his authority. The interest awakened by the controversy, the popular style in which they were written, and the elevation and fervour of piety manifest throughout, carried them into every Methodist household. They were studied by the preachers, and read for spiritual edification by all the more earnest members of the Society. They did much to nourish the spiritual life of such men and women as Bramwell, and Carvosso, and Hester Ann Rogers, names that adorn and interpret the Methodist doctrine of "Entire Sanctification." It is not too much to say that for many years they were not least among the instruments employed in connexion with the ever-extending Revival, "for the perfecting of the saints, ... for the edifying of the body of Christ."

In more recent times the influence of this, Fletcher's principal work, is indirect rather than direct. It fills the atmosphere of the Methodist Churches with a kind of after-glow. Its light and heat linger in the air, and are reflected from the regions where its first full strength was felt. Should these writings come, in course of time, to be entirely neglected, that influence would still be felt, for it has passed beyond recall into the theology and devotional literature of Methodism all the world over. Two of the most competent historians of Methodism, Dr. Stevens and Mr. Tyerman, give it as their opinionthat Fletcher's "Checks" are as much read to-day as they were a hundred years ago. From this opinion we are constrained to dissent, and should be content to refer the matter to the Methodist publishing houses for decision. We believe, on the contrary, that they are very little read; but none the less are we persuaded that the results of Fletcher's controversial labours are, in many respects, permanent; and, in addition to those that have been referred to, we would instance the fact that Calvinistic doctrine has come to be better guarded against the perversions of antinomianism, and that disputes arising out of it have become less frequent and more moderate, to the great advantage of the Christian Church.

In passing from this subject we cannot refrain from quoting a few paragraphs from his "First Check," in which Fletcher reveals his love and reverence for Wesley:

"A gray-headed minister of Christ, an old general in the armies of Emmanuel, a father who has children capable of instructing even masters in Israel; and one whom God made the first and principal instrument of the late Revival of internal religion in our Church.... One word more about Mr. Wesley, and I have done. Of the two greatest and most useful ministers I ever knew, one is no more. The other, after amazing labours, flies still with unwearied diligence through the three kingdoms, calling sinners to repentance, and to the healing fountain of Jesus' blood. Though oppressed with the weight of near seventy years and the care of near 30,000 souls, he shames still, byhis unabated zeal and immense labours, all the young ministers in England, perhaps in Christendom. He has generally blown the gospel trump, and rode twenty miles, before most of the professors who despise his labours have left their downy pillow. As he begins the day, the week, the year, so he concludes them, still intent upon extensive services for the glory of the Redeemer and the good of souls. And shall we lightly lift up our pens, our tongues, our hands against him? No; let them rather forget their cunning! If wewillquarrel, can we find nobody to fall out with, but the minister upon whom God puts the greatest honour?"Our Elijah has lately been translated to heaven.[11]Gray-headed Elisha is yet awhile continued upon earth. And shall we make a hurry and noise, to bring in railing accusations against him with more success?... Shall the sons of the prophets, shall even children in grace and knowledge, openly traduce the venerable seer, and his abundant labours?"

"Our Elijah has lately been translated to heaven.[11]Gray-headed Elisha is yet awhile continued upon earth. And shall we make a hurry and noise, to bring in railing accusations against him with more success?... Shall the sons of the prophets, shall even children in grace and knowledge, openly traduce the venerable seer, and his abundant labours?"

This description of Wesley may serve to introduce an incident showing Wesley's opinion of Fletcher.

Wesley's estimate of Fletcher's character and abilities had been, from the first, uniformly high, but the circumstances connected with the Calvinist controversy raised it still higher. Every one knew of Fletcher's gentleness and simplicity, but no one was prepared for the strength, the firmness, the mental vigour and versatility that he now exhibited. If this was something of a surprise to Wesley, it was matter of unfeigned rejoicing. He saw, or thought he saw, in Fletcher a man fitted for a greater work than that of being Vicar of Madeley. It was natural perhaps that Wesley should never quite appreciate the position of a parochial minister. His belief in itinerancy had its roots in his temperament, as well as in his judgment. He said of himself, that if he were confined to one spot, he should preach himself and his whole congregation to sleep in a twelvemonth. He always grudged Fletcher to his obscure parish, and the feeling grew with every fresh manifestation of Fletcher's powers. The conviction began to take shape in his mind that Fletcher was the proper man to succeed him in the direction of the Methodist preachers andsocieties. He was now nearly seventy years of age, and his health was apparently failing. In the course of things he must shortly lay down his work. Who was there to take it up? It could not be that God would suffer it to fall to pieces for want of one to control and guide it; and who was there that could compare in fitness with Fletcher? Wesley determined therefore not to leave this matter to the last, but to communicate with him while there was yet time. Accordingly, in January, 1773, he wrote to him as follows:

"Dear Sir,—"What an amazing work has God wrought in these kingdoms in less than forty years! And it not only continues, but increases, throughout England, Scotland, and Ireland; nay, it has lately spread into New York, Pennsylvania, Virginia, Maryland, and Carolina. But the wise men of the world say, 'When Mr. Wesley drops, then all this is at an end!' And so it surely will, unless, before God calls him hence, one is found to stand in his place. I see more and more, unless there be one [Greek: proestôs], the work can never be carried on. The body of the preachers are not united, nor will any part of them submit to the rest; so that either there must be one to preside over all, or the work will indeed come to an end."But who is sufficient for these things? qualified to preside both over the preachers and people? He must be a man of faith and love, and one that hasa single eye to the advancement of the kingdom of God. He must have a clear understanding; a knowledge of men and things, particularly of the Methodist doctrine and discipline; a ready utterance; diligence and activity, with a tolerable share of health. There must be added to these favour with the people, with the Methodists in general; for, unless God turn their eyes and their hearts towards him, he will be quite incapable of the work. He must likewise have some degree of learning, because there are many adversaries, learned as well as unlearned, whose mouths must be stopped. But this cannot be done unless he be able to meet them on their own ground."But has God provided one so qualified? Who is he? Thou art the man! God has given you a measure of loving faith, and a single eye to His glory. He has given you some knowledge of men and things, particularly of the old plan of Methodism. You are blessed with some health, activity, and diligence, together with a degree of learning. And to these He has lately added, by a way none could have foreseen, favour both with the preachers and the whole people. Come out in the name of God! Come to the help of the Lord against the mighty! Come while I am alive and capable of labour;

"Dear Sir,—

"What an amazing work has God wrought in these kingdoms in less than forty years! And it not only continues, but increases, throughout England, Scotland, and Ireland; nay, it has lately spread into New York, Pennsylvania, Virginia, Maryland, and Carolina. But the wise men of the world say, 'When Mr. Wesley drops, then all this is at an end!' And so it surely will, unless, before God calls him hence, one is found to stand in his place. I see more and more, unless there be one [Greek: proestôs], the work can never be carried on. The body of the preachers are not united, nor will any part of them submit to the rest; so that either there must be one to preside over all, or the work will indeed come to an end.

"But who is sufficient for these things? qualified to preside both over the preachers and people? He must be a man of faith and love, and one that hasa single eye to the advancement of the kingdom of God. He must have a clear understanding; a knowledge of men and things, particularly of the Methodist doctrine and discipline; a ready utterance; diligence and activity, with a tolerable share of health. There must be added to these favour with the people, with the Methodists in general; for, unless God turn their eyes and their hearts towards him, he will be quite incapable of the work. He must likewise have some degree of learning, because there are many adversaries, learned as well as unlearned, whose mouths must be stopped. But this cannot be done unless he be able to meet them on their own ground.

"But has God provided one so qualified? Who is he? Thou art the man! God has given you a measure of loving faith, and a single eye to His glory. He has given you some knowledge of men and things, particularly of the old plan of Methodism. You are blessed with some health, activity, and diligence, together with a degree of learning. And to these He has lately added, by a way none could have foreseen, favour both with the preachers and the whole people. Come out in the name of God! Come to the help of the Lord against the mighty! Come while I am alive and capable of labour;

'Dum superest Lachesi quod torqueat, et pedibus mePorto meis, nullo dextram subeunte bacillo.'

Come while I am able, God assisting, to build you up in faith, to ripen your gifts, and to introduce you tothe people.Nil tanti.What possible employment can you have, which is of so great importance?"

When Wesley wrote this letter it was far from his thoughts that he had yet eighteen years of work before him, and would survive Fletcher by six years.

In his reply Fletcher says: "Should Providence call you first, I shall do my best, by the Lord's assistance, to help your brother to gather the wreck, and keep together those who are not absolutely bent to throw away the Methodist doctrine and discipline....

"In the meantime you sometimes need an assistant to serve tables, and occasionally to fill up a gap. Providence visibly appointedmeto that office many years ago. And though it no less evidently called me hither, yet have I not been without doubt, especially for some years past, whether it would not be expedient that I should resume my office as your deacon; not with any view of presiding over the Methodists after you, but to ease you in your old age, and to be in the way of recovery, and perhaps doing more good....

"Nevertheless, I would not leave this place, without a fuller persuasion that the time is quite come."

Nothing further appears to have been said on the subject, and before long the increasing feebleness of Fletcher's health put the matter beyond discussion.

Two and a half years later Wesley was taken seriously ill while travelling in Ireland. His friends in London were hourly expecting to hear of his death. CharlesWesley, full of distress, wrote to Fletcher, apparently requesting him to come to London. This Fletcher gently but decidedly declined to do:

"Should your brother fail on earth, you are called, not only to bear up under the loss of so near a relative, but, for the sake of your common children in the Lord, you should endeavour to fill up the gap according to your strength. The Methodists will not expect from you your brother's labours; but they have, I think, a right to expect that you will preside over them while God spares you in the land of the living.... And if at any time you should want my mite of assistance, I hope I shall throw it into the treasury with the simplicity and readiness of the poor widow."

But Wesley recovered, and the call for Fletcher's services never came. Wesley's opinion however remained unaltered, that it would have been better in every way for Fletcher to have joined him in itinerating. Years afterwards, when Fletcher was dead, he wrote:

"I can never believe it was the will of God that such a burning and shining light should be hid under a bushel. No; instead of being confined to a country village, it ought to have shone in every corner of our land. He was full as much called to sound an alarm through all the nation as Mr. Whitefield himself; nay, abundantly more so, seeing he was far better qualified for that important work. He had a more striking person, equally good breeding, an equally winning address, together with a richer flow of fancy, a stronger understanding, a far greater treasure of learning,both in languages, philosophy, philology, and divinity; and, above all (which I can speak with fuller assurance, because I had a thorough knowledge both of one and the other), a more deep and constant communion with the Father and with the Son Jesus Christ."And yet let not any one imagine that I depreciate Mr. Whitefield, or undervalue the grace of God and the extraordinary gifts which his great Master vouchsafed unto him. I believe he was highly favoured of God; yea, that he was one of the most eminent ministers that has appeared in England, or perhaps in the world, during the present century. Yet I must own I have known many fully equal to Mr. Whitefield, both in holy tempers and holiness of conversation; but one equal herein to Mr. Fletcher I have not known, no, not in a life of fourscore years."

"And yet let not any one imagine that I depreciate Mr. Whitefield, or undervalue the grace of God and the extraordinary gifts which his great Master vouchsafed unto him. I believe he was highly favoured of God; yea, that he was one of the most eminent ministers that has appeared in England, or perhaps in the world, during the present century. Yet I must own I have known many fully equal to Mr. Whitefield, both in holy tempers and holiness of conversation; but one equal herein to Mr. Fletcher I have not known, no, not in a life of fourscore years."

It was, further, Wesley's belief that an itinerant life would improve Fletcher's health, which was now seriously affected. His letters had for some time contained allusions to frequent infirmities. To one correspondent he says: "My throat is not formed for the labours of preaching. When I have preached three or four times together, it inflames and fills up; and the efforts which I am then obliged to make heat my blood."

To the same, a few months later: "Oh, how life goes! I walked, now I gallop into eternity. The bowl of life goes rapidly down the steep hill of time." To Charles Wesley he writes: "Old age comes faster upon me than upon you. I am already so gray-headed, thatI wrote to my brother to know if I am not fifty-six instead of forty-six.... I have had for some days the symptoms of an inward consumptive decay, spitting blood, etc. Thank God! I look at our last enemy with great calmness." Wesley confidently recommended a remedy of which he had more experience than any man then living in England, viz. a long journey on horseback. He proposed that Fletcher should accompany him on a journey of some months, telling him, "When you are tired, or like it best, you may come into my carriage; but remember that riding on horseback is the best of all exercises for you, so far as your strength will permit." Fletcher willingly accepted the proposal, and travelled with Wesley nearly 1200 miles. But after a while certain friends ("kind, but injudicious," Wesley calls them) persuaded him to remain at Stoke Newington, that he might be properly nursed, and have the best medical aid that could be procured. Wesley characteristically remarks, "I verily believe, if he had travelled with me, partly in the chaise and partly on horseback, only a few months longer, he would have quite recovered his health." We are constrained to think that Fletcher was not in a condition to profit by his friend's heroic remedies. He was indeed very ill. Earnest prayers for his recovery were offered at Madeley and elsewhere. A hymn which was composed for the occasion, and sung with deep feeling in Madeley church, contains the following lines:

"Restore him, sinking to the grave;Stretch out Thy arm, make haste to save;Back to our hopes and wishes give,And bid our friend and father live."

For several months he was under the care of his faithful friends Mr. and Mrs. Greenwood, of Stoke Newington. Rest and silence were enjoined, but it was found impossible to restrain him altogether from speaking. One who was much with him says: "The fire which continually burned in his heart many waters could not quench. It often burst out unawares. And then how did we wonder (like those who formerly heard his Lord) 'at the gracious words which proceeded out of his mouth.' ...

"It was in these favoured moments of converse that we found, in a particular manner, the reward which is annexed to receiving a prophet in the name of a prophet. And in some of these lie mentioned circumstances which, as none knew them but himself, would otherwise have been buried in oblivion.

"One of these remarkable passages was, 'In the beginning,' said he, 'of my spiritual course, I heard the voice of God, in an articulate, but inexpressibly awful, sound, go through my soul in those words: "If any man will be My disciple, let him deny himself."' He mentioned another peculiar manifestation of a later date, 'in which,' said he, 'I was favoured, like Moses, with a supernatural discovery of the glory of God, in an ineffable converse with Him, face to face; so that, whether I was in the body or out of the body, I cannot tell.'

"At another time he said, 'About the time of my entering into the ministry, I one evening wandered intoa wood, musing on the importance of the office I was going to undertake. I then began to pour out my soul in prayer; when such a sense of the justice of God fell upon me, and such a sense of His displeasure at sin, as absorbed all my powers, and filled my soul with the agony of prayer for poor, lost sinners. I continued therein till the dawn of day; and I considered this as designed of God to impress upon me more deeply the meaning of those solemn words, Knowing therefore the terror of the Lord, we persuade men.'"

Throughout the whole of his long illness Fletcher's spirit was, not only calm and tranquil, but attuned to an ardour and heavenliness that deeply impressed all who saw him. His frail body seemed to be the abode of a spirit purified and perfected till every trace of earthly corruption was lost.

During the months of enforced absence from his parish his heart was still with his people. In a pastoral letter, which is dated Newington, December 28th, 1776, he writes:

"I hoped to have spent the Christmas holidays with you, and to have ministered to you in holy things; but the weakness of my body confining me here, I humbly submit to the Divine dispensation.... The sum of all I have preached to you is contained in four propositions.First, heartily repent of your sins, original and actual.Secondly, believe the gospel of Christ in sincerity and truth.Thirdly, in the power which true faith gives, run the way of God's commandments before God and men.Fourthly, by continuing to take up yourcross, and to receive the pure milk of God's word, grow in grace, and in the knowledge of Jesus Christ...."The more nearly I consider death and the grave, judgment and eternity, the more I feel that I have preached to you the truth, and that the truth is solid as the Rock of ages. Although I hope to see much more of the goodness of the Lord in the land of the living than I do see, yet, blessed be the Divine mercy! I see enough to keep my mind at all times unruffled, and to make me willing calmly to resign my soul into the hands of my faithful Creator, my loving Redeemer, and my sanctifying Comforter,this moment, orthe next, if He calls for it."

"The more nearly I consider death and the grave, judgment and eternity, the more I feel that I have preached to you the truth, and that the truth is solid as the Rock of ages. Although I hope to see much more of the goodness of the Lord in the land of the living than I do see, yet, blessed be the Divine mercy! I see enough to keep my mind at all times unruffled, and to make me willing calmly to resign my soul into the hands of my faithful Creator, my loving Redeemer, and my sanctifying Comforter,this moment, orthe next, if He calls for it."

Fletcher's almsgiving was proportionate with his prayers. He was in receipt of an income from his little property in Switzerland of about £100 a year. He generally gave it all away. His money, his clothes, his furniture were alike at the service of the poor and suffering. At one time he sends back £80 to Switzerland for distribution among the poor, saying, "As money is rather higher there than here the mite will go further abroad than it would in my parish." At another time he deposited £105 with a friend, but the whole was drawn for charitable purposes in a few months, the balance, which was £24, going to complete the preaching-house he had built at Madeley Wood. During his illness he writes to one of the poor Methodists at Coalbrookdale: "Let none of your little companies want. If any do, you are welcome to my house. Take any part of the furniture there, and make use of itfor their relief. And this shall be your full title for so doing. Witness my hand,John Fletcher."

Leaving Stoke Newington in the beginning of May, 1777, Fletcher went to Bristol, to the hospitable home of his old friend Mr. Ireland, for change of air, and for what benefit might be found in drinking the waters. Here he spent several months in feeble health, but in unbroken tranquillity and elevation of spirit. "Far gone in a consumptive disorder, and ripening fast for glory," was the judgment of those who saw him at this time. He had many visitors, devout persons of all classes, to whom his conversation, his prayers, his very presence, were means of grace. Mr. Venn, who had been on the opposite side to Fletcher in the recent controversy, spent some weeks with him under Mr. Ireland's roof. "Oh that I might be like him!" was his testimony in after years. "I have known all the great men for these fifty years, but I have known none like him.... I never heard him say a single word which was not proper to be spoken, and which had not a tendency to minister grace to the hearers; ... not a single unbecoming word of himself, or of his antagonists, or of his friends. All his conversation tended to excite to greater love and thankfulness for the benefits of redemption; whilst his whole deportment breathed humility and love."

In the month of July Wesley and his preachers met in Bristol to hold their annual conference. One morning during its session a visit from Fletcher was announced. As he entered what was then called the NewRoom—now the old chapel in Broadmead—leaning on Mr. Ireland's arm, the whole assembly, by a common impulse, stood up. Wesley rose and advanced to receive him. He seemed like a visitor from another world. His worn features shone as with the light of heaven. All present were profoundly moved at the sight. He had scarcely begun to speak before every one was in tears. "His appearance, his exhortations, and his prayers," says Benson, "broke most of our hearts." It was such a scene as the oldest person present had never witnessed before, as the youngest could not expect to witness again. It was brought to a close by Wesley, who suddenly fell upon his knees at Fletcher's side, the whole company of preachers kneeling with him, and offered an earnest prayer for Fletcher's restoration to health and to his labours in the cause of Christ. He finished his prayer by pronouncing "in his peculiar manner, and with a confidence and emphasis which seemed to thrill through every heart, 'He shall not die, but live, and declare the works of the Lord.'"

During the eight remaining years of Fletcher's life, it was believed amongst the Methodists that God had spared him in answer to their prayers.

After spending some months at Bristol, with little, if any, improvement in his health, Fletcher was strongly urged to spend the winter abroad. The south of France, and Spain were both suggested, and his brothers and sisters in Switzerland sent him a pressing invitation to revisit his home, and breathe once more his native air. He yielded at last to the advice of physicians and friends, and made the necessary arrangements for a long absence from Madeley. His curate, Mr. Greaves, who had supplied his place for some months, was to remain in charge of the parish. The vicar's income was assigned, part to Mr. Greaves, and the rest to the maintenance of various good works in and around Madeley.

Before setting out on his journey he addressed a pastoral letter "To the Brethren who hear the Word of God in the Parish Church of Madeley." It was full of affectionate counsels and exhortations. In bidding them farewell, he writes: "I hope to see you again in the flesh; but my sweetest and firmest hope is to meet you where there are no parting seas, no interposing mountains, no sickness, no death, no fear of loving too much, no shame for loving too little."

On December 4th, 1777, after being delayed at Dover for a day or two by bad weather, Fletcher crossed the Channel with Mr. Ireland and his two daughters, who were desirous of spending the winter in the south, and of ministering to the comfort of their loved and honoured friend.

He remained abroad for nearly three years and a half. This period of seclusion and comparative inactivity is full of interest to the student of Fletcher's history. It is true we lose sight of him for months together, and find it difficult to weave into a consistent story the references to persons and places which are to be found in his letters, and in sundry narratives that have come down to us; but the change of scene and circumstance gives additional charm to the portraiture of his gentle life. It must not be forgotten that Fletcher, though almost more English than the English themselves in his attachment to the institutions of this country, was a Swiss, and we cannot desire that the Swiss in him should be suppressed; we would not have him "forget his own people and his father's house." Away from Madeley, from the Church of England, from Methodism, he moves amid moral and social surroundings which were, after all, native to him, and amongst which his character could not but reveal some aspects not similarly brought out by his life in England. These years spent in France and Switzerland add to the moral picturesqueness of his course as a whole.

The route taken by Fletcher and his friends was by Calais, Abbeville, etc., to Dijon and Lyons, and thenceto Aix in Provence, where they remained for some time. They afterwards visited Montpellier, Marseilles, and Hyères, though in what order it is difficult to determine, and in the spring of 1778 Fletcher reached Nyon, where he was to spend the next three years. This outline of his journeyings may now be supplemented by extracts from his letters and those of his companions.

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