"'I have been for some time much concerned about my soul. I have attended church at all opportunities, and have spent much time in private prayer. At this my husband, who is a butcher, has been exceedingly enraged, and has threatened me severely as to what he would do to me if I did not leave off going to John Fletcher's church; yea, if I dared to go again to any religious meetings whatever. When I told him I could not in conscience refrain from going, at leastto the parish church, he became outrageous, and swore dreadfully, and said if I went again he would cut my throat as soon as I came back. This made me cry to God that He would support me; and though I did not feel any great degree of comfort, yet, having a sure confidence in God, I determined to do my duty, and leave the event to Him. Last Sunday, after many struggles with the devil and my own heart, I came downstairs ready for church. My husband said he should not cut my throat, as he had intended, but he would heat the oven, and throw me into it the moment I came home. Notwithstanding this threat, which he enforced with many bitter oaths, I went to church, praying all the way that God would strengthen me to suffer whatever might befall me. While you were speaking of the three children whom Nebuchadnezzar cast into the burning, fiery furnace, I found all you said belonged to me. God applied every word to my heart; and when the sermon was ended I thought if I had a thousand lives I could lay them all down for Him. I felt so filled with His love that I hastened home, fully determined to give myself to whatsoever God pleased, nothing doubting that He either would take me to heaven, if He suffered me to be burnt to death, or that He would in some way deliver me, as He did His three servants that trusted in Him. When I got to my own door I saw flames issuing from the oven, and I expected to be thrown into it immediately. I felt my heart rejoice that if it were so the will of the Lord would be done. I opened the door, andto my astonishment saw my husband upon his knees, praying for the forgiveness of his sins. He caught me in his arms, earnestly begged my pardon, and has continued diligently seeking God ever since.'"
"'I have been for some time much concerned about my soul. I have attended church at all opportunities, and have spent much time in private prayer. At this my husband, who is a butcher, has been exceedingly enraged, and has threatened me severely as to what he would do to me if I did not leave off going to John Fletcher's church; yea, if I dared to go again to any religious meetings whatever. When I told him I could not in conscience refrain from going, at leastto the parish church, he became outrageous, and swore dreadfully, and said if I went again he would cut my throat as soon as I came back. This made me cry to God that He would support me; and though I did not feel any great degree of comfort, yet, having a sure confidence in God, I determined to do my duty, and leave the event to Him. Last Sunday, after many struggles with the devil and my own heart, I came downstairs ready for church. My husband said he should not cut my throat, as he had intended, but he would heat the oven, and throw me into it the moment I came home. Notwithstanding this threat, which he enforced with many bitter oaths, I went to church, praying all the way that God would strengthen me to suffer whatever might befall me. While you were speaking of the three children whom Nebuchadnezzar cast into the burning, fiery furnace, I found all you said belonged to me. God applied every word to my heart; and when the sermon was ended I thought if I had a thousand lives I could lay them all down for Him. I felt so filled with His love that I hastened home, fully determined to give myself to whatsoever God pleased, nothing doubting that He either would take me to heaven, if He suffered me to be burnt to death, or that He would in some way deliver me, as He did His three servants that trusted in Him. When I got to my own door I saw flames issuing from the oven, and I expected to be thrown into it immediately. I felt my heart rejoice that if it were so the will of the Lord would be done. I opened the door, andto my astonishment saw my husband upon his knees, praying for the forgiveness of his sins. He caught me in his arms, earnestly begged my pardon, and has continued diligently seeking God ever since.'"
But there was opposition, as has been said, that weighed more heavily upon Fletcher's spirit than that of the poor and ignorant, who knew not what they did. Now it was a "new convert, whom the devil had by fifty visions set on the pinnacle of the temple. I have had more trouble with her visions than with her unbelief." Then he writes: "A daughter of one of my most substantial parishioners, giving place to Satan by pride and impatience, is driven in her conviction into a kind of madness. Judge how our adversaries rejoiced!"
Another incident caused him almost to despair of any good. A constable was sent to his house upon information that a cry of murder had been heard there on Christmas Day. The report arose from the cries from a young woman, who used to fall into convulsions, sometimes in the church and sometimes in the private meetings. He writes: "Her constitution is considerably weakened as well as her understanding. What to do in this case I know not; for those who are tempted in this manner pay as little regard to reason as the miserable people in Bedlam." He adds, "And for my part I was tempted to forsake my ministry and take to my heels."
A further affliction was the ill-will of the neighbouring clergy and gentry. At the archdeacon's visitationa sermon was preached against what were called the "doctrines of Methodism," and after the sermon Fletcher was triumphantly asked what answer he could make. A young clergyman, living in Madeley Wood, fastened a paper to the door of the parish church charging him with "rebellion, schism, and being a disturber of the public peace." He had opened a room for religious services in a small house built upon the rock in Madeley Wood. Hence it was known as the Rock Church. It was determined to put the Conventicle Act in force against him. A poor widow who lived in the house, Mary Matthews by name, and a young man who used to take part in the services held there, were arrested and taken before the justice. Mary Matthews was fined £20, and the justice proposed to grant a warrant for the apprehension of Fletcher. The other justices thinking it a matter beyond their jurisdiction, the warrant was not issued. His churchwardens talked loudly of putting him in the spiritual court for holding meetings in houses, and, Fletcher adds, "what is worse than all, three false witnesses offer to prove upon oath that I am a liar; and some of 'my followers' (as they are called) have dishonoured their profession, to the great joy of our adversaries."
No wonder he was from time to time greatly cast down. His health was delicate, he lived alone, and, between deliberate fasting and unconscious neglect of himself, his body suffered and his spirits were depressed. He writes to Charles Wesley: "I preach, I exhort, Ipray, etc., but as yet I seem to have cast the net on the wrong side of the ship. Lord Jesus, come Thyself and furnish me with a Divine commission! For some months past I have laboured under an insufferable drowsiness. I could sleep day and night, and the hours which I ought to employ with Christ on the mountain I spend like Peter in the garden."
The drowsiness of which he complains was probably connected with what Wesley says was his invariable rule; viz. to sit up two whole nights in a week, and devote the time to reading, meditation, and prayer. We have seen that Wesley disapproved these austerities as "well intended but not well judged." It would be easy, but ungracious, to expand into censure what Wesley so gently touched upon. It will be pleasanter to look for a moment upon the solitary vicar at his frugal meal, as portrayed by one who never forgot her girlish visit to the vicarage.
"Mr. Fletcher sometimes visited a boarding school at Madeley. One morning he came in just as the girls had sat down to breakfast. He said but little while the meal lasted, but when it was finished he spoke to each girl separately, and concluded by saying to the whole, 'I have waited some time on you this morning, that I might see you eat your breakfast; and I hope you will visit me to-morrow morning and see how I eat mine.' He told them his breakfast hour was seven o'clock, and obtained a promise that they would visit him. Next morning they went at the time appointed, and seated themselves in the kitchen.Mr. Fletcher came in, quite rejoiced to see them. On the table stood a small basin of milk and sops of bread. Mr. Fletcher took the basin across the kitchen, and sat down on an old bench. He then took out his watch, laid it before him, and said: 'My dear girls, yesterday morning I waited on you a full hour while you were at breakfast. I shall take as much time this morning in eating my breakfast as I usually do, if not rather more. Look at my watch! and he immediately began to eat and continued in conversation with them. When he had finished he asked them how long he had been at breakfast. They said, 'Just a minute and a half, sir.' 'Now, my dear girls,' said he, 'we have fifty-eight minutes of the hour left'; and he began to sing—
"Mr. Fletcher sometimes visited a boarding school at Madeley. One morning he came in just as the girls had sat down to breakfast. He said but little while the meal lasted, but when it was finished he spoke to each girl separately, and concluded by saying to the whole, 'I have waited some time on you this morning, that I might see you eat your breakfast; and I hope you will visit me to-morrow morning and see how I eat mine.' He told them his breakfast hour was seven o'clock, and obtained a promise that they would visit him. Next morning they went at the time appointed, and seated themselves in the kitchen.Mr. Fletcher came in, quite rejoiced to see them. On the table stood a small basin of milk and sops of bread. Mr. Fletcher took the basin across the kitchen, and sat down on an old bench. He then took out his watch, laid it before him, and said: 'My dear girls, yesterday morning I waited on you a full hour while you were at breakfast. I shall take as much time this morning in eating my breakfast as I usually do, if not rather more. Look at my watch! and he immediately began to eat and continued in conversation with them. When he had finished he asked them how long he had been at breakfast. They said, 'Just a minute and a half, sir.' 'Now, my dear girls,' said he, 'we have fifty-eight minutes of the hour left'; and he began to sing—
'Our life is a dream;Our time as a streamGlides swiftly away,And the fugitive moment refuses to stay.'"
'Our life is a dream;Our time as a streamGlides swiftly away,And the fugitive moment refuses to stay.'"
After this he gave them a lecture on the value of time, and the worth of the soul. They then all knelt down in prayer, after which he dismissed them with impressions on the mind the narrator never ceased to remember.[6]
In following Fletcher through the earlier years of hisministry at Madeley the thought will present itself to most persons that a good wife would have been an incalculable blessing to him. In a letter to Mr. Perronet, written in November, 1765, he says, "I live alone in my house, having neither wife, child, nor servant." Surely this is a somewhat forlorn view of the Vicar of Madeley, which not all his gentle cheerfulness can effectually brighten. A wife's ministering would have been as good for his health and comfort as her sympathy and counsel would have been helpful in the peculiar difficulties of his pastorate. George Herbert, in his "Country Parson," though he shows a sufficient leaning towards the celibacy of the clergy, yet qualifies his verdict: "The country parson, considering that virginity is a higher state than matrimony, and that the ministry requires the best and highest thing, is rather unmarried than married. But yet, ... as the temper of his parish may be, where he may have occasion to converse with women, and that amongst suspicious men, and other like circumstances considered, he is rather married than unmarried." Fletcher was never suspected of levity or indiscretion. It was hardly within the power, either of the foolish or the malicious, to fasten scandal upon one so transparently pure in spirit and demeanour. But, as it has been seen, the religious fears and fancies, and morbid or fanatical conditions of certain women caused him much trouble, and almost made him despair of his work. In these matters the aid of such a wife as Fletcher would have married—as many years afterwards he did marry—would have been invaluable. It is themore to be regretted that he did not marry, as it appears that his heart was already drawn towards Miss Bosanquet, his future wife. But her fortune he regarded as an almost insuperable obstacle. Juvenal's sarcasm,Veniunt a dote sagittæ, recurred to him, and he shrank from the notion of becoming the suitor of a wealthy woman. Charles Wesley thought it would be better for him to marry; but he repelled the suggestion, and wrote him several "reasons against matrimony," which, to say the truth, are a very laboured piece of writing, and are never likely to convince any human being whose mind is not already made up.
Almost from the beginning of his ministry Fletcher's pen was active in the service of religion. From various causes much, if not the greater part, of his writings was controversial, and to this fact may be assigned, in part at least, their immediate popularity and subsequent neglect. But the spirit of controversy never got the better of the spirit of devotion. Whatever view may be taken of the Calvinist controversy, in which he took a leading part, few will dissent from Southey's judgment: "If ever true Christian charity was manifested in polemical writing, it was by Fletcher of Madeley. Even theological controversy never in the slightest degree irritated his heavenly temper." Some extracts from his earlier writings will show the spirit in which he entered upon this part of his labours.
In reply to the visitation sermon attacking the "doctrines of Methodism," he wrote, in July, 1761, a short "Defence of Experimental Religion," which may be classed amongst the best apologies of the period. He had now acquired an easy, pleasant English style, tending somewhat to the florid and diffuse, but generallystopping short of excess, and often forcible and persuasive in a high degree. He had no difficulty in showing that to represent virtue and morality as the way to salvation is neither agreeable to the Scripture nor to the doctrine of the Church of England. The true nature of justification, and of the faith that justifies, he illustrates from the Articles and Homilies. The necessity of God's grace to turn the will, as against the superficial notion that a man is as free to do good as to do evil, is shown from Article X., from the baptismal office, and the collect for Ash Wednesday.
It was inevitable in the state of religion in England, and considering the chief intellectual influences then in the ascendant, that to preach salvation as a present blessing to be possessed and enjoyed, was to incur the charge of enthusiasm. The high and moderate clergy never felt surer of themselves than when exposing the folly and presumption of "feelings" and "experiences" in religion. Fletcher distinguishes between what is true and what is false on this subject:
"To set up impulses as the standard of our faith or rule of our conduct; to take the thrilling of weak nerves, sinking of the animal spirits, or flights of a heated imagination, for the workings of God's Spirit; to pretend to miraculous gifts, and those fruits of the Spirit which are not offered and promised to believers in all ages, or to boast of the graces which that Spirit produces in the heart of every child of God, when the fruits of the flesh appear in our life—this is downright enthusiasm: I detest it as well as you, sir, and I heartily wish yougood luck whenever you shall attack such monstrous delusions."But is it consistent with the doctrines of our Church to condemn and set aside allfeelingsin religion, and rank them with unaccountableimpulses? Give me leave, sir, to tell you that either you or the compilers of our Liturgy, Articles, and Homilies must be mistaken, if I did not mistake you.... They bid us pray (office for the sick) that every sick person may know and feel that there is no saving name or power but that of Jesus Christ. In the seventeenth of our Articles they speak of godly persons, and such asfeelin themselves the workings of God's Spirit. And in the third part of the homily for rogation week, they declare that when after contrition wefeelour consciences at peace with God through the remission of our sin, it is God that worketh this miracle in us. (Compare this with Rom. v. 1.) They are so far therefore from attributing suchfeelingsto the weakness of good people's nerves, or to a spirit of pride and delusion, that they affirm it is God that worketh them in their hearts...."You seemed, sir, to discountenancefeelingsas not agreeable to sober, rational worship; but, if I am not mistaken, reason by no means clashes with feelings of various sorts in religion. I am willing to let any man of reason judge whether feeling sorrow for sin, hunger and thirst after righteousness, peace of conscience, serenity of mind, consolation in prayer, thankfulness at the Lord's table, hatred of sin, zeal for God, love to Jesus and all men, compassion for the distressed, etc.,or feeling nothing at all of this, is matter of mere indifference: yea, sir, take for a judge a heathen poet, if you please, and you will hear him say of a young man who, by his blushes, betrayed the shame he felt for having told an untruth,—Erubuit, salva res est...."If a man may feel sorrow when he sees himself stript of all, and left naked upon a desert coast, why should not a penitent sinner, whom God has delivered from blindness of heart, be allowed to feel sorrow upon seeing himself robbed of his title to heaven, and left in the wilderness of this world destitute of original righteousness? Again, if it is not absurd to say that a rebel, condemned to death, feels joy upon his being reprieved and received into his prince's favour, why should it be thought absurd to affirm that a Christian, who, being justified by faith, has peace with God, and rejoices in hope of the glory to come, feels joy and happiness in his inmost soul on that account? On the contrary, sir, to affirm that such a one feels nothing (if I am not mistaken) is no less repugnant to reason than to religion...."But if, because your text was taken out of St. Paul's epistle, you choose, sir, to let him decide whether feelings ought to have place in sound religion, or not, I am willing to stand at the bar before so great a judge, and promise to find no fault with his sentence.... Where does he exclaim against feeling the power of God, or the powerful operations of His Spirit on the heart? Is it where he says that the kingdom of God is 'not in word, but in power'; that this kingdom withinus (if we are believers), this true, inward religion consists in peace, righteousness, and joy in the Holy Ghost; that Christians rejoice in tribulation, because the love of God is shed abroad in their hearts by the Holy Ghost given unto them? Is it where he says, he is 'not ashamed of the gospel of Christ, because it is the power of God to the salvation of every one that believeth'; that he desired to 'know nothing but Jesus and the power of His resurrection'? (2 Cor. ii. 24.) Or is it when he calls the exerting of this power in him his life; saying, 'I live not, but Christ lives in me; and the life that I now live in the flesh, I live by the faith of the Son of God, who loved me and gave Himself for me'?"Can we suppose that he discountenances feelings in religion, when he prays that 'the God of hope' would fill the Romans (xv. 13) 'with all joy and peace in believing, that they might abound in hope through the power of the Holy Ghost'; when he says that 'they had not received again the spirit of bondage to fear, but the spirit of adoption, crying, Abba, Father, and witnessing to their spirits that they were the children of God,' agreeable to that of St. John, 'He that believeth hath the witness in himself'?"One more argument on this subject, and I shall conclude the whole. If good nature, affability, and morality, with a round of outward duties, will fit a man for heaven, without any feeling of the workings of the Spirit of God in the heart, or without peace, righteousness, and joy in the Holy Ghost; if such a professor ofgodliness is really in that narrow way to the kingdom which few people find, why did our Lord puzzle honest Nicodemus with the strange doctrine of a new birth?... why did He trouble the religious centurion with sending for Peter, that the Holy Ghost might fall upon him and all that heard the word, while the apostle preached to them remission of sins, through faith in Jesus?"But, above all, if inward feelings are nothing in sound religion, if they rather border upon enthusiasm, why did not our Lord caution the woman who came behind him in Simon's house, who wept at his feet, and kissed and wiped them with her hair? Why did He not take this opportunity to preach her and us a lecture on enthusiasm? Why did He not advise her to take something to help the weakness of her nerves, and prevent the ferment of her spirits? Why did He not tell her she went too far, she would run mad in the end? Why did He not bid her (as people do in our days) go into company a little, and divert her melancholy? Nay, more; why did He prefer her with all her behaviour to good-natured, virtuous, religious, undisturbed Simon?"... However, do not mistake me, sir; I am far from supposing that the sincerity of people's devotion must be judged of by the emotion they feel in their bodies.... But as I read that God will have the heart or nothing, so I know that when He has the heart, He has the affections, of course. Fear and hope, sorrow and joy, desire and love act upon their proper objects, God's attributes. They often launch out, and,as it were, lose themselves in His immensity, and, at times, several of these passions acting together in the soul, the noble disorder they cause cannot but affect the animal spirits, and communicate itself more or less to the body. Hence came the floods of tears shed by David, Jeremiah, Mary, Peter, Paul, etc.; hence came the sighs, tears, strong cries, and groans unutterable of our Saviour Himself."
"To set up impulses as the standard of our faith or rule of our conduct; to take the thrilling of weak nerves, sinking of the animal spirits, or flights of a heated imagination, for the workings of God's Spirit; to pretend to miraculous gifts, and those fruits of the Spirit which are not offered and promised to believers in all ages, or to boast of the graces which that Spirit produces in the heart of every child of God, when the fruits of the flesh appear in our life—this is downright enthusiasm: I detest it as well as you, sir, and I heartily wish yougood luck whenever you shall attack such monstrous delusions.
"But is it consistent with the doctrines of our Church to condemn and set aside allfeelingsin religion, and rank them with unaccountableimpulses? Give me leave, sir, to tell you that either you or the compilers of our Liturgy, Articles, and Homilies must be mistaken, if I did not mistake you.... They bid us pray (office for the sick) that every sick person may know and feel that there is no saving name or power but that of Jesus Christ. In the seventeenth of our Articles they speak of godly persons, and such asfeelin themselves the workings of God's Spirit. And in the third part of the homily for rogation week, they declare that when after contrition wefeelour consciences at peace with God through the remission of our sin, it is God that worketh this miracle in us. (Compare this with Rom. v. 1.) They are so far therefore from attributing suchfeelingsto the weakness of good people's nerves, or to a spirit of pride and delusion, that they affirm it is God that worketh them in their hearts....
"You seemed, sir, to discountenancefeelingsas not agreeable to sober, rational worship; but, if I am not mistaken, reason by no means clashes with feelings of various sorts in religion. I am willing to let any man of reason judge whether feeling sorrow for sin, hunger and thirst after righteousness, peace of conscience, serenity of mind, consolation in prayer, thankfulness at the Lord's table, hatred of sin, zeal for God, love to Jesus and all men, compassion for the distressed, etc.,or feeling nothing at all of this, is matter of mere indifference: yea, sir, take for a judge a heathen poet, if you please, and you will hear him say of a young man who, by his blushes, betrayed the shame he felt for having told an untruth,—Erubuit, salva res est....
"If a man may feel sorrow when he sees himself stript of all, and left naked upon a desert coast, why should not a penitent sinner, whom God has delivered from blindness of heart, be allowed to feel sorrow upon seeing himself robbed of his title to heaven, and left in the wilderness of this world destitute of original righteousness? Again, if it is not absurd to say that a rebel, condemned to death, feels joy upon his being reprieved and received into his prince's favour, why should it be thought absurd to affirm that a Christian, who, being justified by faith, has peace with God, and rejoices in hope of the glory to come, feels joy and happiness in his inmost soul on that account? On the contrary, sir, to affirm that such a one feels nothing (if I am not mistaken) is no less repugnant to reason than to religion....
"But if, because your text was taken out of St. Paul's epistle, you choose, sir, to let him decide whether feelings ought to have place in sound religion, or not, I am willing to stand at the bar before so great a judge, and promise to find no fault with his sentence.... Where does he exclaim against feeling the power of God, or the powerful operations of His Spirit on the heart? Is it where he says that the kingdom of God is 'not in word, but in power'; that this kingdom withinus (if we are believers), this true, inward religion consists in peace, righteousness, and joy in the Holy Ghost; that Christians rejoice in tribulation, because the love of God is shed abroad in their hearts by the Holy Ghost given unto them? Is it where he says, he is 'not ashamed of the gospel of Christ, because it is the power of God to the salvation of every one that believeth'; that he desired to 'know nothing but Jesus and the power of His resurrection'? (2 Cor. ii. 24.) Or is it when he calls the exerting of this power in him his life; saying, 'I live not, but Christ lives in me; and the life that I now live in the flesh, I live by the faith of the Son of God, who loved me and gave Himself for me'?
"Can we suppose that he discountenances feelings in religion, when he prays that 'the God of hope' would fill the Romans (xv. 13) 'with all joy and peace in believing, that they might abound in hope through the power of the Holy Ghost'; when he says that 'they had not received again the spirit of bondage to fear, but the spirit of adoption, crying, Abba, Father, and witnessing to their spirits that they were the children of God,' agreeable to that of St. John, 'He that believeth hath the witness in himself'?
"One more argument on this subject, and I shall conclude the whole. If good nature, affability, and morality, with a round of outward duties, will fit a man for heaven, without any feeling of the workings of the Spirit of God in the heart, or without peace, righteousness, and joy in the Holy Ghost; if such a professor ofgodliness is really in that narrow way to the kingdom which few people find, why did our Lord puzzle honest Nicodemus with the strange doctrine of a new birth?... why did He trouble the religious centurion with sending for Peter, that the Holy Ghost might fall upon him and all that heard the word, while the apostle preached to them remission of sins, through faith in Jesus?
"But, above all, if inward feelings are nothing in sound religion, if they rather border upon enthusiasm, why did not our Lord caution the woman who came behind him in Simon's house, who wept at his feet, and kissed and wiped them with her hair? Why did He not take this opportunity to preach her and us a lecture on enthusiasm? Why did He not advise her to take something to help the weakness of her nerves, and prevent the ferment of her spirits? Why did He not tell her she went too far, she would run mad in the end? Why did He not bid her (as people do in our days) go into company a little, and divert her melancholy? Nay, more; why did He prefer her with all her behaviour to good-natured, virtuous, religious, undisturbed Simon?
"... However, do not mistake me, sir; I am far from supposing that the sincerity of people's devotion must be judged of by the emotion they feel in their bodies.... But as I read that God will have the heart or nothing, so I know that when He has the heart, He has the affections, of course. Fear and hope, sorrow and joy, desire and love act upon their proper objects, God's attributes. They often launch out, and,as it were, lose themselves in His immensity, and, at times, several of these passions acting together in the soul, the noble disorder they cause cannot but affect the animal spirits, and communicate itself more or less to the body. Hence came the floods of tears shed by David, Jeremiah, Mary, Peter, Paul, etc.; hence came the sighs, tears, strong cries, and groans unutterable of our Saviour Himself."
The "Defence," from which these extracts are made, fairly exhibits the mind of early Methodism, and of the Evangelical Revival generally, upon the questions discussed. The discrimination between religious feeling arising from the quickened apprehension of Divine truth, and that which is little more than natural emotion unnaturally stimulated, is not peculiar to Fletcher. He did but share it with the other leaders of the new reformation. The teaching of Wesley, the master mind of the whole movement, is, as regards this matter, as much marked by strong sense as by Evangelical fervour.
The comment, perhaps, of most readers of this "Defence of Experimental Religion" will be that the points contended for are obvious and indisputable, that they would be so readily admitted as to render much of the argument superfluous. That this should appear so is one of the many illustrations of the extent to which the results of the great Revival have passed into the religious life of the nation, and become a common heritage.
The private letters written at this period of Fletcher's life contain very little biographic material, and indeedrecord few incidents of any kind. Written, for the most part, to persons like-minded with himself, they consist mainly of the outpourings of praise and holy aspiration, mingled with exhortations and counsels. To the spiritually-minded who may read them they will continue to interpret and justify themselves, but it must be admitted that they do not belong to the rare and precious class of writings that rank among the permanent treasures of the Christian Church. The distinction between that which is "for an age," and that which is "for all time," is nowhere more marked than in religious literature. Fletcher's letters nourished the spiritual life of his friends and correspondents, and were much read by Methodists for a generation or two; but they have failed to win a place among the books that do not grow old, those companions of the spiritual life whose ministry is from generation to generation. So few indeed are the books of this class that there is no need to apologise for Fletcher because he has not added to their number.[7]
A few extracts from his correspondence may be given.
To the Rev. Charles Wesley.
"Sept. 20th, 1762."The 'crede quod habes et habes' is not very different from those words of Christ, 'What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.' The humble reason of the believer and the irrational presumption of the enthusiast draw this doctrine to the right hand or to the left. But to split the hair, here lies the difficulty....Truly you are a pleasant casuist. What! 'It hath pleased Thee to regenerate this infant with Thy Holy Spirit, to receive him for Thine own child by adoption, and to incorporate him into Thy holy Church'—does all this signify nothing more than 'being taken into the visible Church'?"How came you to think of my going to leave Madeley? I have indeed had my scruples about the above passage, and some in the burial service; but you may dismiss your fears, and be assured I will neither marry nor leave my Church without advising you."
"Sept. 20th, 1762.
"The 'crede quod habes et habes' is not very different from those words of Christ, 'What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.' The humble reason of the believer and the irrational presumption of the enthusiast draw this doctrine to the right hand or to the left. But to split the hair, here lies the difficulty....Truly you are a pleasant casuist. What! 'It hath pleased Thee to regenerate this infant with Thy Holy Spirit, to receive him for Thine own child by adoption, and to incorporate him into Thy holy Church'—does all this signify nothing more than 'being taken into the visible Church'?
"How came you to think of my going to leave Madeley? I have indeed had my scruples about the above passage, and some in the burial service; but you may dismiss your fears, and be assured I will neither marry nor leave my Church without advising you."
To Miss Hatton.
"Nov. 1st, 1762."That there is a seal of pardon and an earnest of our inheritance above, to which you are as yet a stranger, seems clear from the tenor of your letter; but had I been in the place of the gentleman you name, I would have endeavoured to lay it before you as 'the fruit of faith,' and a most glorious privilege, rather than as 'the root of faith,' and a thing absolutely necessary to the being of it.... Hold fast your confidence, but do not trust nor rest in it; trust in Christ, and remember He says, 'I am the way'; not for you to stop, but to run on in Him. Rejoice to hear that there is a full assurance of faith to be obtained by the seal of God's Spirit, and go on from faith to faith until you are possessed of it. But remember this, and let this double advice prevent your straying to the right or left: first, that you will have reason to suspect the sincerity of yourzeal if you lie down easy without the seal of your pardon, and the full assurance of your faith; secondly, while you wait for that seal in all the means of grace, beware of being unthankful for the least degree of faith and confidence in Jesus, beware of burying one talent, because you have not five, beware of despising the grain of mustard seed because it is not yet a tree."With respect to myself: in many conflicts and troubles of soul I have consulted many masters of the spiritual life; but Divine mercy did not, does not, suffer me to rest upon the word of a fellow creature. The best advices have often increased my perplexities; and the end was to make me cease from human dependence, and wait upon God from the dust of self-despair. To Him therefore I desire to point you and myself, in the person of Jesus Christ. This incarnate God receives weary, perplexed sinners still, and gives them solid rest. He teaches as no man ever taught; His words have spirit and life; nor can He possibly mistake our case."
"Nov. 1st, 1762.
"That there is a seal of pardon and an earnest of our inheritance above, to which you are as yet a stranger, seems clear from the tenor of your letter; but had I been in the place of the gentleman you name, I would have endeavoured to lay it before you as 'the fruit of faith,' and a most glorious privilege, rather than as 'the root of faith,' and a thing absolutely necessary to the being of it.... Hold fast your confidence, but do not trust nor rest in it; trust in Christ, and remember He says, 'I am the way'; not for you to stop, but to run on in Him. Rejoice to hear that there is a full assurance of faith to be obtained by the seal of God's Spirit, and go on from faith to faith until you are possessed of it. But remember this, and let this double advice prevent your straying to the right or left: first, that you will have reason to suspect the sincerity of yourzeal if you lie down easy without the seal of your pardon, and the full assurance of your faith; secondly, while you wait for that seal in all the means of grace, beware of being unthankful for the least degree of faith and confidence in Jesus, beware of burying one talent, because you have not five, beware of despising the grain of mustard seed because it is not yet a tree.
"With respect to myself: in many conflicts and troubles of soul I have consulted many masters of the spiritual life; but Divine mercy did not, does not, suffer me to rest upon the word of a fellow creature. The best advices have often increased my perplexities; and the end was to make me cease from human dependence, and wait upon God from the dust of self-despair. To Him therefore I desire to point you and myself, in the person of Jesus Christ. This incarnate God receives weary, perplexed sinners still, and gives them solid rest. He teaches as no man ever taught; His words have spirit and life; nor can He possibly mistake our case."
Fletcher's correspondence with Miss Hatton continued, at intervals, for some years. She was much afflicted in body, and, as it would seem, harassed and burdened in spirit, and his letters afforded her consolation and guidance until the close of her life, to which he thus refers: "Poor Miss Hatton died last Sunday fortnight full of serenity, faith, and love. The four last hours of her life were better than all her sickness. When the pangs of death were upon her, the comforts of the Almighty bore her triumphantly through, and some ofher last words were: "Grieve not at my happiness.... I wish I could tell you half of what I feel and see. I am going to keep an everlasting sabbath.... Thanks be to God, who giveth me the victory!"
His care for his people found expression in many ways that watchful love suggested, or their necessities seemed to call for. During his occasional absences from home he addressed pastoral letters to his flock filled with Christian exhortations and counsels. The following are extracts:
"Oct., 1765."I beg you will not neglect the assembling of yourselves together, and when you meet in society, be neither backward nor forward to speak. Let every one esteem himself the meanest in the company, and be glad to sit at the feet of the lowest.... I had not time to finish this letter yesterday, being called upon to preach in a market town in the neighbourhood.... A gentleman churchwarden would hinder my getting into the pulpit, and, in order to do this, cursed and swore, and took another gentleman by the collar in the middle of the church. Notwithstanding his rage, I preached. May the Lord raise in power what was sown in weakness!"
"Oct., 1765.
"I beg you will not neglect the assembling of yourselves together, and when you meet in society, be neither backward nor forward to speak. Let every one esteem himself the meanest in the company, and be glad to sit at the feet of the lowest.... I had not time to finish this letter yesterday, being called upon to preach in a market town in the neighbourhood.... A gentleman churchwarden would hinder my getting into the pulpit, and, in order to do this, cursed and swore, and took another gentleman by the collar in the middle of the church. Notwithstanding his rage, I preached. May the Lord raise in power what was sown in weakness!"
"Sept., 1766."When I was in London I endeavoured to make the most of my time, that is to say, to hear, receive, and practise the word. Accordingly I went to Mr. Whitefield's tabernacle, and heard him give his society a mostexcellent exhortation upon love. He began by observing, that 'when St. John was old, and past walking and preaching, he would not forsake the assembling himself with the brethren, as the manner of too many is, upon little or no pretence at all. On the contrary, he got himself carried to their meeting, and, with his last thread of voice, preached to them his final sermon, consisting of this one sentence, "My little children, love one another."' I wish, I pray, I earnestly beseech you to follow that evangelical, apostolical advice.... Bear with one another's infirmities, and do not easily cast off any one; no, not for sin, except it be obstinately persisted in."
"Sept., 1766.
"When I was in London I endeavoured to make the most of my time, that is to say, to hear, receive, and practise the word. Accordingly I went to Mr. Whitefield's tabernacle, and heard him give his society a mostexcellent exhortation upon love. He began by observing, that 'when St. John was old, and past walking and preaching, he would not forsake the assembling himself with the brethren, as the manner of too many is, upon little or no pretence at all. On the contrary, he got himself carried to their meeting, and, with his last thread of voice, preached to them his final sermon, consisting of this one sentence, "My little children, love one another."' I wish, I pray, I earnestly beseech you to follow that evangelical, apostolical advice.... Bear with one another's infirmities, and do not easily cast off any one; no, not for sin, except it be obstinately persisted in."
From unpublished manuscripts of Fletcher we find that in the latter part of the year 1764 he was engaged in a somewhat remarkable controversy within his own parish. His opponent was a Mrs. Anne Darby, a member of the Society of Friends, and the subjects discussed included the Athanasian Creed, the doctrine of the Trinity, the Sacraments, and the Christian Ministry. His account of its origin is as follows:
"On Thursday, November 22nd, 1764, Mrs. Darby, a female teacher among the people called Quakers, came into a house where the Vicar of Madeley was instructing his parishioners. He had given previous notice of his design to answer the objections made by dissenters and infidels against the Church of England; and he happened at her coming to defend the doctrine of the blessed Trinity, as contained in Athanasius's Creed."It was not long before the lady began the attack, and having given us a scriptural account of the Trinity, she blamed us for two things:"1st. For dwelling upon that point rather than enforcing practical duties."2nd. For admitting St. Athanasius's Creed, as in her opinion it is full of gross misrepresentations of the Godhead."
"On Thursday, November 22nd, 1764, Mrs. Darby, a female teacher among the people called Quakers, came into a house where the Vicar of Madeley was instructing his parishioners. He had given previous notice of his design to answer the objections made by dissenters and infidels against the Church of England; and he happened at her coming to defend the doctrine of the blessed Trinity, as contained in Athanasius's Creed.
"It was not long before the lady began the attack, and having given us a scriptural account of the Trinity, she blamed us for two things:
"1st. For dwelling upon that point rather than enforcing practical duties."2nd. For admitting St. Athanasius's Creed, as in her opinion it is full of gross misrepresentations of the Godhead."
"1st. For dwelling upon that point rather than enforcing practical duties.
"2nd. For admitting St. Athanasius's Creed, as in her opinion it is full of gross misrepresentations of the Godhead."
A verbal discussion followed, which is carefully recorded. Mrs. Darby afterwards brought the six following questions, and put them to the vicar, who, in turn, furnishes a written reply.
"1st Query. Dost thou believe that thy Church, or as it is called, the Church of England, is the Church of Christ?"2nd Query. Dost thou believe that thou art a minister of Christ?"3rd Query. But Christ's ministers had all their trade. Was not Paul a tentmaker? And is thy maintenance such as suits a minister of the gospel?"4th Query. The ministers of Christ preach the gospel freely. 'Freely ye have received, freely give,' says Christ. Dost thou do so?"5th Query. Is the baptism thou baptizest with, the baptism of Him who baptized with the Holy Ghost?"6th Query. Dost thou believe that the supper thou celebratest is the supper of which Christ said, 'I stand at the door, and knock: if any man hear My voice, and open, I will come in, and sup with him, and he with Me'?"
"1st Query. Dost thou believe that thy Church, or as it is called, the Church of England, is the Church of Christ?
"2nd Query. Dost thou believe that thou art a minister of Christ?
"3rd Query. But Christ's ministers had all their trade. Was not Paul a tentmaker? And is thy maintenance such as suits a minister of the gospel?
"4th Query. The ministers of Christ preach the gospel freely. 'Freely ye have received, freely give,' says Christ. Dost thou do so?
"5th Query. Is the baptism thou baptizest with, the baptism of Him who baptized with the Holy Ghost?
"6th Query. Dost thou believe that the supper thou celebratest is the supper of which Christ said, 'I stand at the door, and knock: if any man hear My voice, and open, I will come in, and sup with him, and he with Me'?"
In discussing these queries Fletcher took great pains.He deals with no less than fifteen "objections" under one of them. Instead of asserting his authority, or that of the Church, he set himself to answer every reasonable question, including some that would hardly be considered such, to give satisfaction, if possible, to his opponents, and protect his people from what appeared to him serious perversions of truth. The labour involved would have sufficed to produce a book, but he had no literary aim in the matter. His manuscript was submitted to Mrs. Darby, and then, bound in a stout leathern cover, circulated among his parishioners. As we have quoted its opening passage, we will give an extract from its close, in which the Vicar of Madeley and Mrs. Darby take leave of one another.
"I hope the reader by this time laments with me thebaduse that Mrs. Darby makes of agoodunderstanding. How much better were it for her, and us all, if, instead of quibbling and wresting the Scriptures, as these sheets show she hath done, she would second the endeavours of the vicar in promoting a reformation ofessentialsin the parish with respect to principles and manners!"But if she is stillmoved by the spirit of contentionto make fresh assaults upon us, and to obtrude George Fox's peculiar tenets, to the disparagement of St. Paul's doctrines, we cannot but wish she may have abetter memorytorememberour answers, andmore candourto do our argumentsjustice."In the meantime if the Vicar hath avoided the force of any of her objections, or omitted answering any, and if he has mistaken her in anything, he is ready toacknowledge it, as soon as she hath made it appear; and he hopes that if she acts by him as he hath assured her by words of mouth he would do by her, she will recall the copies of her partial manuscript, and correct them, according to the mistakes I have pointed out therein, before she makes them circulate any further."
"I hope the reader by this time laments with me thebaduse that Mrs. Darby makes of agoodunderstanding. How much better were it for her, and us all, if, instead of quibbling and wresting the Scriptures, as these sheets show she hath done, she would second the endeavours of the vicar in promoting a reformation ofessentialsin the parish with respect to principles and manners!
"But if she is stillmoved by the spirit of contentionto make fresh assaults upon us, and to obtrude George Fox's peculiar tenets, to the disparagement of St. Paul's doctrines, we cannot but wish she may have abetter memorytorememberour answers, andmore candourto do our argumentsjustice.
"In the meantime if the Vicar hath avoided the force of any of her objections, or omitted answering any, and if he has mistaken her in anything, he is ready toacknowledge it, as soon as she hath made it appear; and he hopes that if she acts by him as he hath assured her by words of mouth he would do by her, she will recall the copies of her partial manuscript, and correct them, according to the mistakes I have pointed out therein, before she makes them circulate any further."
To this is appended in Mrs. Darby's writing:
"Being called upon for this manuscript before I had considered it all over properly, I therefore have got it copied; and after examination (if worth notice) shall communicate my sentiments hereupon to John Fletcher and sober people. A. Darby."
"Being called upon for this manuscript before I had considered it all over properly, I therefore have got it copied; and after examination (if worth notice) shall communicate my sentiments hereupon to John Fletcher and sober people. A. Darby."
What further came of this controversy, whether anything further came of it, we cannot tell. With Mrs. Darby's postscript before us it would not be safe to conclude that the last word had been spoken.
Among the labours belonging to this period was the organization of a "Society of Ministers of the Gospel," for which Fletcher drew up rules and regulations. Although, as we have seen, at the beginning of his work in Madeley he had met with a good deal of opposition from neighbouring clergy, he found it possible a few years later to form a clerical association for the promotion of spiritual life and ministerial efficiency. The society was to meet at Worcester, in the private house of some reputable person, twice in the year, on the Tuesday and Wednesday next before the full of the moon, in the months of May and September. The meeting was to begin at ten o'clock, dinner at two; the expense to be defrayed by an equal contribution of the whole society,"absentees not excepted." The topics for conversation and inquiry are set forth in considerable detail. They include "public preaching, the case of religious societies, the catechizing of children and instruction of youth, the case of personal inspection and personal visiting of the flock, the case of ruling their own houses well, the case of visiting the sick, the case of their own particular experiences and personal conduct."
Every member of the society was "recommended to take down brief minutes of the business transacted by the society, for his future recollection of it and meditation upon it."
The following are Fletcher's notes of the meeting held on May 12th, 1767:
"1. How far is it proper to preach against particular sins, and to enforce particular duties, and how to do this in a gospel-like manner."Answer.Very proper to stated congregations. Many convinced of sin by it; many kept decent by it. Believers themselves made watchful. Preach so as not to encourage pharisees."2. Whether we are to preach the law, and morality, and why?"Answer.Yes: three reasons. (1) To inform believers; (2) To convince false moralists; (3) To stop the mouth of the adversaries, and confound antinomians."3. How far is it proper to mention and improve particular cases, and the experience of particular people, in funeral sermons and other discourses, to try to awaken the careless?"Answer.Extraordinary cases known to all may be improved—with tenderness, wisdom, avoiding the appearance of sentencing any one, and saying what we say of them in Scripture words, and with suppositions."4. (Digression.) Whether charity and duty oblige us to say over all the dead, 'we hope they rest in Christ.' (Settled.) (A hardship) and may be omitted because not insisted on as absolutely indispensable."6. What's the proper length of a sermon for hearers and speaker?"Answer.A stranger may be heard for an hour; a stated minister from 30 to 50 minutes."7. What to do to keep within these bounds?"Answer.Pray, digest the point, have few heads, be not long upon them. If you have been too full upon the first, be less so upon the last."8. When a minister hath studied a subject with design to preach on it, and is shut up in his heart and clouded in his mind at preaching time, and another text presents itself, and liberty is offered to speak from it, is it enthusiasm to do it?"Answer.Trial may be made, and if the preacher finds freedom and the people edification, the matter was from above."9. Whether we may allegorize Scripture, and how far?"Answer.So far as the Holy Ghost hath allegorized we may safely do the same; but we must be very sparing of anything that exceeds Scripture warrant. Avoid taking historical allegorical texts to raise doctrinesupon. Such texts may be brought by way of comparison or illustration of some other weighty passages which contain the doctrine plainly."10. Societies."Disadvantages.They raise a jealousy in those who do not belong to them, increase their prejudice, make them think the minister partial, and watch over the society for evil."Advantages.They are scriptural, comfortable, profitable, the only means of keeping up some discipline."
"1. How far is it proper to preach against particular sins, and to enforce particular duties, and how to do this in a gospel-like manner.
"Answer.Very proper to stated congregations. Many convinced of sin by it; many kept decent by it. Believers themselves made watchful. Preach so as not to encourage pharisees.
"2. Whether we are to preach the law, and morality, and why?
"Answer.Yes: three reasons. (1) To inform believers; (2) To convince false moralists; (3) To stop the mouth of the adversaries, and confound antinomians.
"3. How far is it proper to mention and improve particular cases, and the experience of particular people, in funeral sermons and other discourses, to try to awaken the careless?
"Answer.Extraordinary cases known to all may be improved—with tenderness, wisdom, avoiding the appearance of sentencing any one, and saying what we say of them in Scripture words, and with suppositions.
"4. (Digression.) Whether charity and duty oblige us to say over all the dead, 'we hope they rest in Christ.' (Settled.) (A hardship) and may be omitted because not insisted on as absolutely indispensable.
"6. What's the proper length of a sermon for hearers and speaker?
"Answer.A stranger may be heard for an hour; a stated minister from 30 to 50 minutes.
"7. What to do to keep within these bounds?
"Answer.Pray, digest the point, have few heads, be not long upon them. If you have been too full upon the first, be less so upon the last.
"8. When a minister hath studied a subject with design to preach on it, and is shut up in his heart and clouded in his mind at preaching time, and another text presents itself, and liberty is offered to speak from it, is it enthusiasm to do it?
"Answer.Trial may be made, and if the preacher finds freedom and the people edification, the matter was from above.
"9. Whether we may allegorize Scripture, and how far?
"Answer.So far as the Holy Ghost hath allegorized we may safely do the same; but we must be very sparing of anything that exceeds Scripture warrant. Avoid taking historical allegorical texts to raise doctrinesupon. Such texts may be brought by way of comparison or illustration of some other weighty passages which contain the doctrine plainly.
"10. Societies.
"Disadvantages.They raise a jealousy in those who do not belong to them, increase their prejudice, make them think the minister partial, and watch over the society for evil.
"Advantages.They are scriptural, comfortable, profitable, the only means of keeping up some discipline."
Such were the questions discussed, and the opinions expressed in the "Society of Ministers of the Gospel," organized, and probably founded, by Fletcher. The society was one of those innumerable results of the Revival, by which its spirit and principles were widely diffused through the Church. A generation later such associations were common amongst the Evangelical clergy. Of these the Eclectic Society, founded by John Newton and Richard Cecil in 1783, is well-known to us through the "Notes," extending from 1798 to 1814, published by Archdeacon Pratt.[8]
At the close of his first seven years at Madeley, Fletcher's chief difficulties had either disappeared, or were greatly diminished. Though he still lamented thecomparative unfruitfulness of his labours, he had, in truth, much to rejoice over. Many of the ungodly had been converted through his ministry, some of whom were now walking worthy of Christ, while others had died in the Lord. He was now generally esteemed, and by the better part of his flock greatly beloved. He had gained experience in the administration of his parish and the direction of souls. In preaching, catechizing, visiting, and holding religious meetings he was indefatigable, and spared no pains to guard his people from doctrinal error or spiritual decline. The organization that gradually rose under his hand was not of the modern parochial type, but well suited to the circumstances of the people and of the time. He established regular preaching-places, not only in his own parish, but eight, ten, or more miles away, and formed societies for Christian instruction and fellowship. From time to time his hands were strengthened and his heart encouraged by visits from his friends and fellow labourers. Wesley's first visit was in July, 1764, and is thus referred to in his "Journal":
"I rode to Bilbrook, near Wolverhampton, and preached at between two and three. Thence we went on to Madeley, an exceedingly pleasant village, encompassed with trees and hills. It was a great comfort to me to converse once more with a Methodist of the old type, denying himself, taking up his cross, and resolved to be altogether a Christian."Sunday, July 22nd.At ten Mr. Fletcher read prayers, and I preached on those words in the gospel,'I am the Good Shepherd: the Good Shepherd layeth down His life for the sheep.' The church would nothing near contain the congregation; but a window near the pulpit being taken down, those who could not come in stood in the churchyard, and I believe all could hear. The congregation, they said, used to be much smaller in the afternoon than in the morning; but I could not discern the least difference, either in number or seriousness. I found employment enough for the intermediate hours in praying with the various companies who hung about the house, insatiably hungering and thirsting after the good word. Mr. Grimshaw, at his first coming to Haworth, had not such a prospect as this. There are many adversaries indeed, but yet they cannot shut the open and effectual door."
"I rode to Bilbrook, near Wolverhampton, and preached at between two and three. Thence we went on to Madeley, an exceedingly pleasant village, encompassed with trees and hills. It was a great comfort to me to converse once more with a Methodist of the old type, denying himself, taking up his cross, and resolved to be altogether a Christian.
"Sunday, July 22nd.At ten Mr. Fletcher read prayers, and I preached on those words in the gospel,'I am the Good Shepherd: the Good Shepherd layeth down His life for the sheep.' The church would nothing near contain the congregation; but a window near the pulpit being taken down, those who could not come in stood in the churchyard, and I believe all could hear. The congregation, they said, used to be much smaller in the afternoon than in the morning; but I could not discern the least difference, either in number or seriousness. I found employment enough for the intermediate hours in praying with the various companies who hung about the house, insatiably hungering and thirsting after the good word. Mr. Grimshaw, at his first coming to Haworth, had not such a prospect as this. There are many adversaries indeed, but yet they cannot shut the open and effectual door."
Wesley's itinerant preachers were welcomed by Fletcher when their rounds brought them to his parish. To Alexander Mather, a brave and devoted Methodist preacher, he wrote to say that an occasional exhortation from him or his colleague to the societies he had formed would be esteemed a favour, and expressed at the same time a willingness, if it were not deemed an encroachment, to go, as Providence might direct, to any of Mr. Mather's preaching-places.
And as Fletcher rejoiced in the evangelistic labours of others in his own neighbourhood, so he willingly engaged in similar labours himself in various parts of the country. In the year 1765 we find him exchanging pulpits for a while with Mr. Sellon, curate of Breedon, in Leicestershire, and preaching to the crowds who filledthe church, and clambered to the windows to see and hear.
Two years later, having secured the services of an acceptable curate to serve the parish in his absence, he spent some weeks in Yorkshire with the Countess of Huntingdon and Mr. Venn, the Vicar of Huddersfield. They were joined by a number of earnest clergy from different parts of the country, Mr. Madan from London, Dr. Conyers, Rector of Helmsley, Mr. Burnet, Vicar of Elland, and several others, by whom the gospel was preached to multitudes in town and country. In such companionship and in such labours Fletcher rejoiced greatly, and returned to his parish with renewed strength. The sense of loneliness was relieved. The difficulties of his work at Madeley seemed no longer exceptional. Cheered by the success vouchsafed to his labours and those of his friends, he came back to his people "in the fulness of the blessing of Christ." Modern experience has shown how a parish or a congregation may be benefited by the coming of a mission preacher, and how a minister may be enlarged in heart and utterance by special labours away from his own flock. Missions based upon the recognition of these truths are now familiar to us all; but in this matter, as in so much of the quickened life of the Church, the men of the Revival led the way.
In the summer of 1768 Fletcher undertook an office which greatly increased his labours and responsibilities. The religious movement directed by the Countess of Huntingdon continuing to develop, a considerable number of chapels had, by this time, been built or hired in various parts of the country. The pulpits were generally supplied by clergymen of the Established Church, procured by the countess's personal influence. But such arrangements became increasingly difficult to make. Their 'irregularity' was disapproved in high quarters. Lady Huntingdon's chaplains were, in fact, as 'irregular' in their labours as Wesley's itinerant preachers. The system that found no place for the one could not long sanction the other; whilst her ladyship's ecclesiastical authority was a still greater anomaly than that of Wesley.
It became necessary therefore to meet the demand for earnest, evangelical preachers in some other way than by the services of the regular clergy. Meanwhile, the expulsion of six students from the University of Oxford for "being attached to the sect called Methodists, andholding their doctrines," showed that the university was hardly likely to be the nursing mother of such men as were required.
In these circumstances the countess resolved to found a school or college for the training of godly young men for the work of the ministry. She proposed to admit such as were truly converted to God and gave evidence of being called to preach the gospel, and to give them the advantage of three years' residence and instruction, at the close of which they might enter the ministry, either in the Church of England, or among Protestants of any other denomination. After taking counsel with Whitefield, Romaine, Venn, Fletcher, and others, Lady Huntingdon established the institution on which her heart was set.
Fletcher appears to have been in thorough sympathy with the countess's aims from the first. Being consulted as to the selection of books for the college, he writes: "Having studied abroad, and used rather foreign than English books with my pupils, I am not acquainted with the books Great Britain affords well enough to select the best and most concise. Besides, a plan of studies must be fixed upon first, before proper books can be chosen. Grammar, logic, rhetoric, with ecclesiastical history, and a little natural philosophy, and geography, with a great deal of practical divinity, will be enough for those who do not care to dive into languages. Mr. Townsend and Charles Wesley might, by spending an hour together, make a proper choice; and I would recommend them not to forget Watts's 'Logic,' and his'History of the Bible by Questions and Answers,' which seem to me excellent books of the kind for clearness and order. Mr. Wesley's 'Natural Philosophy' contains as much as is wanted, or more. Mason's 'Essay on Pronunciation' will be worth their attention. Henry and Gill on the Bible, with four volumes of Baxter's 'Practical Works,' Keach's 'Metaphors,' Taylor on the Types, Gurnal's 'Christian Armour,' Edwards on Preaching, Johnson's English dictionary, and Mr. Wesley's Christian Library, may make part of the little library. The book of Baxter I mention I shall take care to send to Trevecca, as a mite towards the collection, together with Usher's 'Body of Divinity,' Scapula's Greek lexicon, and Lyttleton's Latin dictionary."
But while Lady Huntingdon received counsel and assistance from many quarters, and from Fletcher amongst the rest, there was one service for which she looked to him alone. Would Fletcher allow himself to be placed at the head of her college? Would he accept the presidency, visiting Trevecca as often as he conveniently could, to direct the studies and discipline of the place, and test the character and qualifications of the students? From his profound esteem for the countess, and in the hope of assisting in the good work of raising up an earnest ministry, Fletcher accepted the office, and, without fee or reward of any kind, threw himself heartily into its duties.
An old mansion, known as Trevecca House, in the parish of Talgarth, South Wales, was altered and adapted to the requirements of a college; tutors were procured,and the house was soon filled with students, the first of whom was a young man from Madeley, converted under Fletcher's ministry. Lady Huntingdon herself took up her residence there, and by her presence stimulated the zeal of the household. Much of the time of the students was employed in evangelistic work. On foot or on horseback they visited the towns and villages for twenty or thirty miles round, preaching in chapels and houses, in field and market-places, as opportunity allowed. The pious founder soon saw a revival and extension of the work of God which filled her heart with joy, and assured her that the undertaking, concerning which some of her best friends had their misgivings, was approved by God. At the dedication of the college and chapel, on August 24th, 1768, Lady Huntingdon's birthday, Whitefield was the preacher, and large numbers of people came together from all parts of the country. The following year, the anniversary was the occasion of a still more remarkable gathering, and of a series of religious services marked by great manifestations of spiritual power. The most eminent ministers that Lady Huntingdon's summons could assemble were present. The congregations, too large for the chapel, assembled in the court. Day by day, and almost all day long, for a week together, vast crowds were moved to tears, to rapture, and to awe under the preaching of the gospel. Howel Harris, Howel Davies, and Daniel Rowlands, men whose names are household words in Wales to-day, preached in Welsh; and Wesley, Fletcher, and Shirley in English. Thousands of voices rose in hymnsof praise, and joined in fervent responses and cries of prayer. On the Saturday and Sunday, and again on the following Thursday, the Lord's supper was administered, and Fletcher addressed the communicants with an earnestness and pathos that it seemed impossible to withstand. Many were awakened and converted. "Truly God was in the midst of us," said Lady Huntingdon, "and many felt Him eminently nigh. The gracious influences of His Spirit seemed to rest on every soul.... Words fail to describe the holy triumph with which the great congregation sang—