_LAST YEARS._
On the first Sunday after bringing his wife to her new home, Fletcher
took her into the kitchen, where, according to hospitable custom, a
number of poor people were taking dinner between the morning and
afternoon services, and introduced her to them, saying, "I have not
married a wife for myself only, but for your sakes also." This was
true, both in his intention and in the result.
In marrying Miss Bosanquet, and bringing her to Madeley, Fletcher
conferred upon his parish a benefit second only to that of his own
life-devotion to its welfare. During the remainder of his ministry he
was sustained and supplemented in his labours by one whose
qualifications were, in their sphere, little inferior to his own. She
had been accustomed for many years to the direction of a large
household, to the training of children and young people, to ministering
to the sick and suffering. She understood the wants and ways of the
poor. In these and similar respects she was exceptionally fitted to be
the wife of a clergyman. The vicarage was no longer a hermitage; it was
a home, a centre to which many came for help and guidance, spiritual
and temporal, and from which innumerable ministries of kindness flowed
out on every side. But it was in the very highest aspects of her
husband's work that Mrs. Fletcher's co-operation was at once the most
complete and the most valuable. Her ministry could not confine itself
to the bodily and temporal welfare of the people. She too had a deep
and passionate longing for the salvation of souls. To lead her poor and
suffering to Christ was the one philanthropy, to which all other
charities were as nothing. Toward all kinds of need her heart was full
of pity, and her hand quick in bounty; but it was for the soul in each,
the soul redeemed by the infinite love of God, and called to the
possession of an unspeakably glorious salvation in Christ, that she was
most profoundly moved. Sin was the one evil; salvation the one
blessing; Christ the one Saviour. This conviction, burning with a pure,
steady light and heat, ruled her work from first to last. Fletcher
found in her, not only a loving wife, but a kindred spirit. They viewed
personal religion under the same aspects; they were likeminded in their
belief concerning the "salvation to the uttermost" that is procured by
Christ, and administered by the Holy Spirit. The instinct that speaks
of "the saintly Fletcher" gives the same designation to his wife. With
her, as with him, Christian perfection--a term which many theological
systems will not admit, and the majority of Christians persistently
shun--was a chosen watchword. Their letters, journals, and devotional
writings, and the lives they were enabled to live, show that for them
"death unto sin and life unto God in Jesus Christ" was, not merely
"forensic," an "imputation," with nothing corresponding to it in the
sphere of experience, but included entire consecration to God, and the
unhindered indwelling of the Holy Spirit. In aspiration, profession,
life, the same high utterance was repeated in different but harmonious
notes--"perfect in Christ"; always laying more stress upon "in Christ"
than upon "perfect," yet not shrinking from that term, as having New
Testament authority and significance.
For thirty years after Fletcher's death his widow was to remain in
Madeley, a presence and a power for good; and it is this part of her
life and labours by which she is chiefly remembered. There are, indeed,
few pictures, in modern Christian history at least, more impressive
than that in which she is the central figure, a saintly woman of great
and varied gifts, in whom Quaker-like calmness and self-control were
joined with Methodist fervour, for a whole generation a preacher of the
gospel and a witness for Christ among the people of Madeley and the
neighbourhood. The following description of her labours was written by
an eye-witness[13] of them:
"Surviving her husband many years, she lived a 'widow
indeed,' doing good to all around her, and winning the
veneration and love of rich and poor, not only in the
village and parish of Madeley, and in the adjoining
parishes, but in all places where she was known, and to
which the fame of her piety and charity had extended. The
rector, not only allowed her to remain in the vicarage house
undisturbed during life, but allowed her to choose the
curate by whom the duties of the living were to be
performed, assigning as his reason that she knew better than
himself what would suit and benefit the parishioners.
Besides exercising publicly, at stated times, in the
vicarage room, she occasionally visited Madeley Wood,
Coalbrookdale, Coalport, and other places more distant, at
which times the chapels were usually crowded with delighted
and profited hearers. To her house the itinerant preachers
continued to come to the end of her earthly sojourn. Here
they always found a hearty welcome and a delightful home.
Several lovely societies were formed, others were augmented,
hundreds of souls were converted, Christian believers were
edified and blessed, the fruit of Mr. Fletcher's ministry
was preserved, and Madeley became the _rendezvous_ for
religious persons and purposes--a privileged, honoured
place--a sort of Christian Jerusalem. It was not uncommon to
see two, three, or more clergymen, pious and able men, from
neighbouring and even distant parishes, among the
congregation at her week-night lectures. On the Sabbath, the
pious people living at the distance of from one to four
miles from Madeley usually arrived in time for her morning
meeting, at nine o'clock; and, from thence, they went to the
parish church, close at hand. At noon, respectable
strangers, visiting Madeley for religious purposes, were
usually invited to dine with her at the vicarage; the poor
living too far off to allow them to return from their own
houses for the after services of the day partook, if so
disposed, of her hospitalities in the vicarage kitchen;
others, having brought their provisions with them, were
seen, in fine weather, in little companies in the fields,
engaged in heavenly conversation and prayer; and others had,
in an apartment to themselves, a cheap family dinner
provided at the village inn. On the ringing of a bell, at
one o'clock all assembled at Mrs. Fletcher's meeting, when
she was accustomed to read the life of some eminently holy
man, and make remarks upon it; then they adjourned to the
church for the afternoon service there and sermon; after
which they repaired to their respective homes, and attended
their own meeting-houses, at one or other of which the
curate of Madeley officiated every Sabbath evening, as well
as occasionally on the week-days, always announcing at the
close of the afternoon service in the church the chapel in
which he would preach that evening. This plan was adopted by
Mr. Fletcher, and was followed by his evangelical and pious
successors for upwards of forty years."
Returning now to the story of Fletcher's life, we feel that there was
"something like prophetic strain" in the words with which he introduced
his wife to his people: "I have not married a wife for myself only, but
for your sakes also."
Soon after their settlement at Madeley they had a short visit from
Wesley. It was near the end of March, but the rough, deep roads were
blocked with snow, and it required four horses to drag his chaise from
Bridgenorth. Wesley preached twice to crowded congregations, and
assisted Mr. and Mrs. Fletcher to form a Christian society. Probably
this part of Fletcher's work had been injured by his long absence, as
we find frequent mention of such societies in the parish several years
before. He lamented the decay of these means of grace, and sought
Wesley's help in reviving them. This was a matter in which Wesley had
unique authority and influence. In the afternoon service he therefore
"enforced the necessity of Christian fellowship on all who desired
either to awake or keep awake. He then desired those who were willing
to join together for this purpose to call upon him and Mr. Fletcher
after service. Ninety-four or ninety-five persons did so; about as many
men as women. They explained to them the nature of a Christian society,
and they willingly joined therein."
Three months later, Mrs. Fletcher wrote to Wesley: "The people you
joined when here are, I trust, coming forward. I have not conversed
with the men, but the women are more in number than at that time, ...
and on the whole there is a good increase of freedom and liberty in our
class-meetings....
"My dear Mr. Fletcher spares no pains; I know not which is greater, his
earnest desire for souls, or his patience in bearing with their
infirmities and dulness. His preaching is exceeding lively; and our
sacraments are more like those in the chapels of London than any I have
seen since I left it. Yet I find a great difference between the people
here and those in Yorkshire."
Mrs. Fletcher accompanied her husband in his preaching excursions and
visits to the religious societies within reach. She rode with him
through the rain, and stood by his side, "where there was neither house
nor church to cover them," while he preached to a large congregation
who listened with "Yorkshire attention." It was not all smooth and easy
work even now, among the ruder and more ignorant part of the people. On
one occasion he writes: "I got many a hearty curse from the colliers
for the plain words I spoke.... Had I searched the three kingdoms, I
could not have found one brother willing to share gratis my weal, woe,
and labours, and complaisant enough to unite his fortunes to mine; but
God has found me a partner, _a sister_, _a wife_, to use St. Paul's
language, who is not afraid to face with me the colliers and bargemen
of my parish until death part us."
The organization of Sunday schools was, at this time, being warmly
taken up by the Methodists, and by many of the clergy. Raikes
established the first of his Sunday schools in Gloucester in the year
1781; but a Miss Hannah Ball, of High Wycombe, a member of the
Methodist society, had established one in 1769, and probably there were
also others. Though Wesley had nothing to do with originating them, he
early perceived in them a great promise and possibility of good, and
encouraged their formation throughout his societies. His "Journal" has
this reference to them: "_July 18th, 1784._ I find these schools
springing up wherever I go. Perhaps God may have a deeper end therein
than men are aware of. Who knows but some of these schools may become
nurseries for Christians?" At Bolton, three or four years later, he met
"between nine hundred and a thousand of the children belonging to our
Sunday-schools. I never saw such a sight before. They were all exactly
clean, as well as plain, in their apparel. All were serious and
well-behaved. Many, both boys and girls, had as beautiful faces as, I
believe, England or Europe can afford. When they all sang together, and
none of them out of tune, the melody was beyond that of any theatre;
and what is the best of all, many of them truly fear God, and some
rejoice in His salvation."
In common with Wesley, Fletcher was much impressed with the
Sunday-school system as it was developing throughout the country. For
some years he had maintained a day school, but he now entered
vigorously upon the work of organizing Sunday schools. He issued an
address to his people setting forth the evils arising from the
profanation of the Lord's day, and from neglecting to educate children
in the principles and practice of religion. He referred to the vices by
which society was degraded and injured, and asked if nothing could be
done to check these growing evils. After noticing the example set in
Stroud, Gloucester, Birmingham, Manchester, and many country parishes,
he described a plan for establishing Sunday schools in the parish of
Madeley. He proposed that the children should be taught reading,
writing, and the principles of religion; that each teacher should be
paid one shilling per Sunday; that inspectors should be appointed to
visit the schools, to see that the children attended regularly, and the
masters did their duty; that the schools be solemnly visited once or
twice a year, and a premium given to the children that have made the
greatest improvement. On these proposals, subsequently modified and
developed, Sunday schools were established in Madeley, and another
powerful agency for benefiting his parishioners was brought into
existence.
The labours of many years had, indeed, begun to tell, not only on
individuals, but on the general tone and character of the community.
Vice was checked and restrained; the people were better disposed
towards religion; the standard of morals was raised; the conversion of
notorious evil doers made its impression upon the conscience of the
careless and profane; something like a general reformation had taken
place in the parish, and the progress of religion and morality was now
further aided by the regular religious instruction of the young. Love
for children was characteristic of Fletcher all through life. He was
never happier than when amongst them. Before his Sunday-school was
opened, he used to meet some two or three hundred of them on a Thursday
evening, and he continued to do so to the very week in which his last
illness began. As a result of this, a loving remembrance of him
remained in the neighbourhood where he had lived much longer than is
usually the case, even with the best of men. The image of his person
and character, stamped upon the hearts of children, was found sixty,
seventy years afterwards, in the hearts of aged men and women.
Among the young people over whom Fletcher exercised a powerful and
lasting influence was Melville Horne, who was introduced to him when
seventeen years of age. At their first interview a deep impression was
made upon the youth's mind, and he afterwards sought every opportunity
of being in Fletcher's company. At the vicarage he came to be treated
almost as a son. He subsequently received ordination, and, upon
Fletcher's death, became curate of Madeley. When far advanced in life
he would refer with deep feeling to his early intercourse with
Fletcher. He says: "I know not which most to venerate, his public or
private character. Grave and dignified in his deportment and manners,
he yet excelled in all the courtesies and attentions of the
accomplished gentleman. In every company he appeared as the least, the
last, and the servant of all. From head to foot he was clothed with
humility; while the heavenly-mindedness of an angel shone from his
countenance, and sparkled in his eyes. His religion was without labour
and without effort, for Christianity was, not only his great business,
but his very element and nature. As a mortal man, he doubtless had his
errors and failings; but what they were, they who knew him best would
find it difficult to say, for he appeared as an instrument of heavenly
minstrelsy, attuned to the Master's touch.... In every view, he was a
great man, and entitled to rank in the very first class of ministers;
but it was his _goodness_ that raised him above all the ministers of
his day."
In August, 1783, Fletcher and his wife visited Ireland. They had
received a pressing invitation from the Methodists of Dublin to come
over and spend a few weeks there, and help them in the good work. As
long as it seemed possible to decline the invitation they had done so;
but the requests were so urgent that it seemed to them at last that
this was a call from God. Fletcher's health at the time was not good,
and on various grounds they both shrank from so long and formidable a
journey; but the conviction that it was God's will settled the matter.
On the day they set out they rode to Shrewsbury, paying a tribute of
love and reverence to the memory of Richard Baxter as they passed
through the village of Eaton Constantine, his early home. The next day
they reached Llangollen, where, for want of a change of horses, they
were detained for the night. A few persons who could understand English
came together next morning, and Fletcher preached to them before
resuming his journey.
They remained about six weeks in Dublin, and their labours were made a
great blessing to many. Fletcher preached with his accustomed unction
and power. His host, a gentleman of position and influence in the city,
applied to the rector of the parish in which he lived to allow Mr.
Fletcher to preach in his church, and this was immediately granted. The
church was crowded to excess. The congregation was greatly moved; but
when it became known that he had preached on the evening of the same
day at the Methodist chapel, all the churches were at once closed
against him, with the exception of the Huguenot French church. Here he
preached, both in French and in English. Even when he preached in
French, people who could not understand a word would be present. "We go
to look at him," they said, "for heaven seems to beam from his
countenance." In addition to his public labours Fletcher met the
members of the society in private, and exhorted and counselled them to
their great comfort. Mrs. Fletcher met the classes of women. A great
revival of religion followed. The Methodist society increased in
numbers from about five hundred persons to upwards of a thousand, and
the spiritual life of many was deepened and enriched.
When Fletcher was about to leave them the grateful people pressed him
to accept a sum of money in payment of his expenses. This he entirely
refused to accept, until being pressed in such a manner that further
refusal seemed impossible, he consented to receive it on condition that
he might dispose of it as he pleased. To this they readily agreed, and
every penny of it was given to their own poor people before Fletcher
and his wife left Dublin. A letter warmly thanking them for "your
labour of love in crossing the sea to visit us, and your spending body
and soul for our profit while among us," was signed by one hundred and
fifty-one members of the Dublin Methodist society, and sent after them
to Madeley. The passage from Dublin to Holyhead was a stormy one, but
they reached their home at last in peace.
Fletcher attended one more Conference with Wesley and his preachers. It
was held in Leeds in July, 1784. The great Methodist leader was now in
his eighty-second year. He wrote to a friend: "When I was young I had
weak eyes, trembling hands, and abundance of infirmities. But, by the
blessing of God, I have outlived them all." He laboured as hard as
ever. In one respect only he spared himself; instead of riding on
horseback he now made use of a travelling carriage. He still considered
preaching at five o'clock in the morning the healthiest exercise in the
world. He was able to preach three times a day, and address large
crowds out of doors, and, when making his way to Inverness, could
trudge through heavy rain twelve miles on foot. In every part of
England, and very widely in Ireland and Scotland, he was better known
than any other public man, and, with few exceptions, universally
respected and loved. The nation had come to be proud of him. His
appearance was venerable and beautiful in the extreme. The people
flocked to see, as well as to hear him. He was saluted in the streets
as he passed along, and children would run and kneel before him to
receive his blessing.
Wesley had particular reasons for inviting Fletcher to attend the
Conference. It was an anxious time with him. He had recently executed
an important deed--known as the Deed of Declaration,--in which he had
named one hundred of his preachers to constitute the legal Conference
after his death. In this body of preachers, which had power to fill up
all vacancies in its number, was vested all legal authority requisite
for the admission and expulsion of preachers, the appointment of
preachers to their stations; and, in various other respects, the
Conference was invested with the powers hitherto possessed and
exercised by Wesley himself. This deed has proved a firm foundation for
the polity of the Methodists to this day. It underlies and sustains the
various developments that have since taken place. It has been called
Methodism's Magna Charta. Wesley himself deemed it "a foundation likely
to stand as long as the sun and moon endure."
But it was not established without difficulty. There were heartburnings
amongst the preachers. Of those who were not included in the "legal
hundred" some were grieved, others were indignant. They could not
understand on what principle Wesley had made his selection. They
resented the preference shown to some, and the passing over of others
among their brethren. Many of the trustees were alarmed, thinking that
their powers in respect of the chapel property were imperilled. The
unity of the Methodist connexion was seriously threatened, and the
approaching Conference was anticipated with much anxiety. When the
Conference assembled, Wesley proved himself once more equal to the
occasion. His tact, his wise reasonableness, his weight of character,
his transparent good faith prevailed, but it was well that he was
sustained in such a crisis by the presence of Fletcher. In prospect of
a heated controversy, all hope of a happy issue lay in calling forth
what was deepest and best in the good men who had come together.
Wesley knew that beneath the irritation and resentment of the hour was
a depth of Christian principle to which appeal might hopefully be made.
On the Sunday evening before the opening of the Conference the
congregation that assembled to hear Wesley was so much larger than the
chapel could contain, that they adjourned to a neighbouring field,
where Wesley preached a sermon on the judgment day. Early next morning
Fletcher was the preacher, and his text was, "Ye are the salt of the
earth." Morning and evening, during the session of the Conference,
there was a sermon by Wesley, Fletcher, or one of the more eminent
preachers. At the sacramental service Wesley was assisted by Fletcher,
Coke, and other clergymen. In a sermon on "the man of God who was
disobedient to the word of the Lord," Fletcher drew such a picture of
the degradation and misery of a backsliding minister, and of the injury
he inflicted upon the Church of Christ, as produced a deep and general
sensation. One of his hearers reports: "I was extremely impressed with
the whole service; the shadow of the Divine presence was seen among us,
and His going forth was in our sanctuary."
The debate on the Deed of Declaration was the sharpest the Conference
had ever known. Fletcher was greatly affected. Before the first streak
of dawn his wife heard him praying fervently for the peace and
prosperity of Zion, and when she gently urged him to go to rest, he
answered, "The cause of God lies near my heart." During the discussion
Fletcher "took much pains,"--to use Wesley's words. This matter-of-fact
expression conveys little notion of the tender, impassioned way in
which Fletcher laboured to heal the strife and prevent a schism.
"Never," says a preacher who was present, "shall I forget the ardour
and earnestness with which Mr. Fletcher expostulated, even on his
knees, both with Mr. Wesley and the preachers. To the former he said,
'My father! my father! they have offended; but they are your children!'
To the latter he exclaimed, 'My brethren! my brethren! he is your
father!' And then, pourtraying the work in which they were unitedly
engaged, he fell again on his knees, and with fervour and devotion
engaged in prayer. The Conference was bathed in tears, many sobbed
aloud."
At the close of the Conference Fletcher returned to Madeley, and
resumed his quiet, pastoral life. Even yet Wesley was not quite
satisfied at Fletcher's "hiding his light under a bushel" in his
country parish. But the Vicar of Madeley knew his vocation, and abided
by it. He wrote to his friend Mr. Ireland: "I keep in my sentry-box
till Providence remove me; my situation is quite suited to my little
strength. I may do as much or as little as I please, according to my
weakness. And I have an advantage which I can have nowhere else in such
a degree: my little field of action is just at my door; so that if I
happen to overdo myself, I have but a step from my pulpit to my bed,
and from my bed to my grave.... The snail does best in its shell; were
it to aim at galloping, like the racehorse, it would be ridiculous
indeed. My wife is quite of my mind with respect to the call we have to
a sedentary life."
Among the latest acquaintances made by Fletcher was that with Charles
Simeon, of Cambridge, then a young and zealous clergyman just coming
into note, and afterwards, for so long a period, the leader of the
Evangelical party in the university. Simeon preached in Madeley church,
Fletcher himself previously going through the village, bell in hand, to
announce that a young clergyman from Cambridge was about to preach, and
urging the people to come to the church.
It does not appear that there was at this time any noticeable failure
of strength, or appearance of dangerous symptoms; but, in truth, his
hold of life was very feeble, his vital force was almost spent. It was
often in his thoughts that death was near. Life had never been so sweet
to him as it was now; but death too,
"Dear, beauteous death, the jewel of the just,"
was none the less the crowning mercy for which he waited. To few men
has death been so disarmed beforehand as to Fletcher.
Among the Evangelical leaders there was now, indeed, a swift succession
of departures. These "companions in tribulation, and in the kingdom and
patience of Jesus Christ," were [Greek: epekteinomenoi], "reaching
forth unto" that which was before them, and one after another
"attained," and was made perfect. Early in May, 1785, Vincent Perronet,
the venerable Vicar of Shoreham, died in the ninety-second year of his
age. Charles Wesley buried him, and preached his funeral sermon. He
himself was, in much feebleness, awaiting his summons, and asked for
Fletcher's prayers, saying, "Help me to depart in peace." He had yet
three years to wait for his release.
It has been supposed that the letter, dated May 24th, 1785, in which
these words occur, was the last that Fletcher received from his old and
faithful friend. We are able, however, to supply a hitherto unpublished
letter four weeks later in date, which is, pretty certainly, the last
of the series. As will be seen, it consists in reality of three
letters, one to Mrs. Fletcher, one to her and her husband conjointly,
and one to Fletcher alone. They are written, however, continuously, on
one sheet of paper. The fears and forebodings to which he gives
expression are familiar to all who are acquainted with the history of
Methodism. It will be remembered that the question of a successor to
Wesley had been mentioned several years before; Charles Wesley joining
with his brother in designating Fletcher to that office, and Fletcher
declining it, and urging in return that, in the event of John Wesley's
decease, the leadership must naturally devolve upon Charles. The latter
had now made up his mind that nothing could save the Methodist
societies from falling to pieces as soon as he and his brother should
be removed, events that could not be far distant.
"LONDON, _June 21st, 1785_.
"MY DEAR SISTER,--
"If you are weary of writing, I much more, who have almost
lost the use of my hand and eyes. You owe _me_ no thanks for
_my_ care of you. The care of all the Churches has lain upon
my brother.
"We agree in our 'willingness to be hid and forgotten.'
Surely I have been _thrust out_ into the harvest. If I am
saved, let my memorial perish.
"When we get to the other side we shall know all; till then
our life must continue a mystery.
"Your partner was certainly given to the prayers of the
people; therefore he is their debtor so long as he lives.
"Don't you know poets are all envious? Yet you challenge me,
who never ventured at an acrostic in all my life.
"If you saw 'Sam in the cradle,' you saw him in his best
estate. One out of them has some desire of salvation, but
she seeks rather than strives.
"My wife and I are quite willing 'to come and see you at
Madeley,' but our way is hid. It is most probable that if we
ever meet again, it should be in London or Bristol. Let us
help each other by our prayers at least. You will not, I
know, forget your old, useless, but still affectionate
servant and friend,
"C. W.
"This side is for you _both_.
"I trust you are resigned (after mine and my brother's
departure) to gather up the wreck. Be sure the sheep will be
scattered. All the beasts of the forest are waiting for
them. Many will find shelter among the Moravians; many will
turn to the Calvinists, Baptists, Presbyterians, and
Quakers. Most, I hope, will return to the bosom of their
mother, the Church of England. Not one, but several sects
will arise, _and Methodism will be broken into a thousand
pieces_.
"It is impossible for you to know _now_, or to divine, or to
conjecture what you are intended for. Therefore the less you
think about it the better, for we penetrate, we prophesy, in
vain. You must stand still, and see the design and the
salvation of God.
"Had I a sufficient body, I would strive to visit you, that
we might compare our thoughts. So far I _can_ see, that the
Lord is preparing His people for some great event. But who
shall live when the Lord doth this? I am far entered on my
last stage, and expect every month to be my last. Providence
(if you survive me) will call you to this place. My widow
can tell you my mind, if worth your knowing, and show you my
posthumous papers, if worth your seeing.
"Pray on, and help to a peaceful end, my beloved friends,
"Your faithful Brother,
"C. W.
"TO MR. J. F.
"'Spared to keep the people,' says my dear friend? _Sed quis
custodiet ipsos custodes?_ The longer our time, the greater
our danger of failing. I have always feared for myself that
I should live a little too long. Now I fear it for my
brethren also.
"Be not too sanguine for the American Methodists. _First_,
know their _real_ condition. You justly fear that _our_
Methodists should get into the prelatical spirit. I fear the
fanatical spirit also. I cannot explain this in writing.
"You think I know nothing about the peace; I think you know
nothing about it. Yet I wish your poem a good sale.[14]
"Happy would Sally be to die like her god-sister. I am not
without hope that she will live to be a Christian. She
presents her duty. We all join in love. I _need_ no
invitation to Madeley. While I had strength I wanted
opportunity. Now I have neither."
For two or three years longer this question, 'What was to become of the
Methodists after Wesley's death,' continued to exercise his brother
Charles. Perhaps some anxiety would have been spared him had he acted
more upon the advice he gave to Fletcher: "The less you think about it
the better, for we penetrate, we prophesy, in vain. You must stand
still, and see the design, the salvation of God." To this he seems
finally to have come, for in one of his last letters to his brother he
says: "Keep your authority while you live; and, after your death,
_detur digniori_, or rather, _dignioribus_. You cannot settle the
succession; you cannot divine how God will settle it." Meanwhile, so
far as Fletcher was concerned, he had little to learn, even from his
dearest friend and counsellor, as to waiting for the Lord. No man was
ever less inclined to "penetrate or prophesy." Whether he lived, he
lived unto the Lord; whether he died, he died unto the Lord; living or
dying, he was the Lord's. No room was left for anxiety about the
future.
The summer of 1785 was an unhealthy one at Madeley. There was a good
deal of fever about, "a bad, putrid fever," and Fletcher and his wife
were much engaged among the sick. Two persons died within a few yards
of the vicarage. Mrs. Fletcher visited them in their illness, and took
the fever. "Now," she says, "I had a fresh instance of the tender care
and love of my blessed partner; sickness was made pleasant by his kind
attention." During this illness many thoughts passed through her mind
for which she could scarcely account. Something seemed to tell her that
she must yet drink deeper of the cup. She adds, "My dear husband and I
are led to offer ourselves to do and suffer all the will of God." The
time was fast approaching when this submission to the will of God was
to have its crowning test.
On Thursday, August 4th, Fletcher was busy amongst his flock from three
in the afternoon till nine at night. On returning home he said, "I have
taken cold." During the two following days he went about much as usual,
though with some difficulty. On Saturday night he was very feverish,
and his wife begged him not to go to church in the morning, but to let
one of the Methodist preachers who was staying with them preach in the
churchyard; but he replied that it was the will of the Lord that he
should go. The morning came, and he began the service at the usual
hour. While reading the prayers he almost fainted. His wife pressed
through the crowd, and entreated him to leave the reading-desk and come
home. In his gentle manner he bade her let him go on. The windows were
opened, and he seemed a little refreshed as he proceeded with the
service. When prayers were ended he ascended the pulpit, and gave out
his text, "How excellent is Thy lovingkindness, O God! therefore the
children of men put their trust under the shadow of Thy wings." After
the sermon he went up the aisle to the communion table, saying, "I am
going to throw myself under the wings of the cherubim, before the
mercy-seat." The congregation was large, and the service lasted till
nearly two o'clock. He was often obliged to stop for want of power to
speak. The people were deeply affected; nearly all were in tears.
As soon as the service was over he was hurried away to bed, and
immediately fainted. During the three following days he was restless in
body, but in mind alternately calm, and filled with holy joy. Again and
again he would say, "God is love, God is love." His symptoms were still
thought to be not unfavourable. On Thursday, the 11th, his speech began
to fail, but when he could say nothing else to be understood, he would
repeat "God is love." The next day his faithful wife felt a sword
pierce through her soul as she found his body covered with spots. She
knelt by his bed, with her hand in his, and entreated the Lord to be
with them both. On the afternoon of Saturday he stretched out his hand
to each of the friends who stood around him. His wife said to him: "My
dear, I ask not for myself, but for the sake of others; if Jesus is
very present with thee, lift thy right hand." He did so. She added, "If
the prospect of glory opens before thee, repeat the sign." He raised
his hand again; and, in half a minute, a second time.
The end was fast drawing near. It was Sunday evening, and the church
was filled with a weeping congregation offering up their prayers for
their dying pastor. At the conclusion of the service the people
lingered about the vicarage, and seemed unable to go to their homes.
Many of them were admitted to the house, and allowed to pass by the
open door of his room, where they could see him, propped up with
pillows in his bed. His countenance continued unaltered, but his
weakness perceptibly increased. He sank into a kind of sleep, and at
half-past ten o'clock on Sunday night, August 14th, 1785, Fletcher of
Madeley breathed his last, in the fifty-sixth year of his age.
* * * * *
Three days afterwards he was buried in Madeley churchyard amid the
tears and lamentations of his people.
The inscription on his tombstone was written by his widow. A longer and
more detailed epitaph, from the pen of Richard Watson, in City Road
Chapel, sets forth his character and labours. Fletcher of Madeley will
continue to be remembered for what he did, but still more for what he
was. "The righteous shall be in everlasting remembrance."
* * * * *
FOOTNOTES:
[Footnote 1: "The English Church in the Eighteenth Century." By C. J.
Abbey and J. H. Overton. Vol. ii., p. 113.]
[Footnote 2: MOZLEY: "Theory of Development," p. 141.]
[Footnote 3: GLEDSTONE: "Life of Whitefield," p. 304.]
[Footnote 4: An expression in one of Fletcher's letters to Charles
Wesley, written in 1759, is noteworthy in connexion with the
ecclesiastical development of Methodism. He speaks of "the Methodist
Church." Is not this the earliest instance of the use of this term?]
[Footnote 5: I am indebted to the Rev. George Mather for the
opportunity of examining the documents relating to Fletcher's
ordination, license, induction, &c. They are as follows:
1. Deacon's orders, March 6th, 1757, Bishop of Hereford.
2. Priest's orders, March 13th, 1757, Bishop of Bangor.
3. License to the curacy of Madeley, March 14th, 1757,
Bishop of Hereford.
4. Presentation to vicarage of Madeley, October 4th, 1760.
5. Institution to vicarage of Madeley, October 7th, 1760.
6. Mandate for induction, October 7th, 1760.
7. Certificate of Fletcher's conforming to the Liturgy,
October 7th, 1760.
8. Certificate of subscribing to the Thirty-nine Articles,
October 7th, 1760.
9. Certificate, signed by two parishioners, stating that on
Lord's day, October 26th, 1760, John Fletcher, Vicar of
Madeley, had read prayers, and declared his unfeigned assent
and consent, &c., dated December 1st, 1760.
These documents are all in good condition, and the signatures perfectly
fresh and clear.]
[Footnote 6: Published in a sermon preached on the occasion of the
death of Fletcher's widow in 1816, by the Rev. John Hodson, who had the
incident from "a pious woman who for many years was intimately
acquainted with Mr. Fletcher." Quoted from Tyerman's "Life of
Fletcher."]
[Footnote 7: The characteristic of Fletcher's letters which we consider
their greatest blemish is the frequent spiritualizing of common facts
and incidents. We will illustrate our meaning. His friend Mr. Ireland
had sent him a hamper of wine, and some cloth to be made into a suit of
clothes. In acknowledging the present, he says: "Your broadcloth can
lap me round two or three times; but the mantle of Divine love, the
precious fine robe of Jesus's righteousness, can cover your soul a
thousand times. The cloth, fine and good as it is, will not keep out a
hard shower; but that garment of salvation will keep out even a shower
of brimstone and fire. Your cloth will wear out; but that fine linen,
the righteousness of saints, will appear with a finer lustre the more
it is worn. The moth may fret your present, or the tailor may spoil it
in cutting it; but the present which Jesus has made you is out of reach
of the spoiler, and ready for present wear." These comparisons are
pursued considerably further, and then the other part of Mr. Ireland's
present has its turn. "As I shall take a little of your wine for my
stomach's sake, take you a good deal of the wine of the kingdom for
your soul's sake. Every promise of the gospel is a bottle, a cask that
has a spring within, and can never be exhausted. Draw the cork of
unbelief, and drink abundantly. Be not afraid of intoxication; and if
an inflammation follows, it will only be that of Divine love."
On another, but similar, occasion he writes to his good friend, "I want
the living water rather than cider, and righteousness more than
clothes."
These are not the extremest instances that Fletcher's letters afford of
his habit of "spiritualising." It is plain that no suspicion of
anything incongruous in his comparisons ever crossed his mind. Happy
the man of whom it can be said that the only quality in which he is
deficient is a sense of humour!
Wesley's remark upon this characteristic of Fletcher's style is: "This
facility of raising useful observations from the most trifling
incidents was one of those peculiarities in him which cannot be
proposed to our imitation.... What was becoming and graceful in Mr.
Fletcher would be disgustful almost in any other."]
[Footnote 8: In Archdeacon Pratt's "Eclectic Notes," pp. 185-189, there
is an interesting discussion of one of the questions referred to above,
viz. the advantages and disadvantages of religious societies. Mr. Venn
is quoted as saying, "Dr. Woodward's societies were the first we read
of. They might have existed to this day, had not Mr. Wesley's arisen."]
[Footnote 9: More than half a century afterwards, when all the parties
to this controversy had passed away, and time had given opportunity for
a calm estimate of the whole matter, Mr. Watson, at once the most
competent and the most reverential of Wesley's biographers, expressed
himself as follows, concerning the "Minutes" of 1770: "That there were
passages calculated to awaken suspicion, and that they gave the
appearance of inconsistency to Mr. Wesley's opinions, and indicated a
tendency to run to one extreme in order to avoid another--an error
which Mr. Wesley more generally avoided than most men,--cannot be
denied....
"Mr. Wesley acknowledged that the 'minutes' were 'not sufficiently
guarded.' This must be felt by all; they were out of his usual manner
of expressing himself, and he had said the same truths often, in a
clearer, and safer, and even stronger manner. He certainly did not mean
to alter his previous opinions, or formally to adopt other terms in
which to express them, and therefore to employ new modes of speaking,
though for a temporary purpose, was not without danger, although they
were capable of an innocent explanation."]
[Footnote 10: "Wesley's Designated Successor," pp. 177-179.]
[Footnote 11: Referring to the death of Whitefield in 1770.]
[Footnote 12: "Wesley's Designated Successor," p. 487.]
[Footnote 13: Rev. W. Tranter, _Methodist Magazine_, 1837, p. 903.]
[Footnote 14: Fletcher had written a poem in French on the peace which,
in January, 1783, had been concluded with America, France, and Spain.
At the time of Charles Wesley's letter, an English version of it, by
the Rev. J. Gilpin, was in the press. It appeared shortly after
Fletcher's death.]
* * * * *
APPENDIX.
EXTRACTS from Fletcher's manuscript "Book of Devotions," referred to on
p. 38.
CHRISTIANA PRAECEPTA.
Contemplare Dei Natum, legesque benignas;
Omnia te Christi vita docere potest.
Appage te mea mens absisque philautia longe,
Filius ipse Dei sua nunquam vota secutus.
Ut mea vota Deo mactarem, se duce, laetus
Sponte sua summo paruit patri inter olivas.
Porcina qui quaerit Divina solamina perdit.
Ne dapium ventrisque tui mala gaudia quaeras;
Mens tibi pura nequit saturato ventre vigere.
Cibus enim nimius Divinae particulam aurae
Certo affigit humi Coelique afflamine privat.
Ne doleas si pauper habes seu scommata mundi,
Seu risus hominum titulos et praedia sola;
Pauper cum Christus vilique a plebe jocatus
In turpi ligno vitam componat amaram.
RESISTE TENTATIONI HIS CONSILIIS.
Daemona ne dubita te certo vincere posse,
Hunc tunc haud dubio Christo auxiliante fugabis.
Ne ruas in vetitum, brevis est et fluxa Libido:
Sperne Voluptatem, dirum pone linquit acumen.
Crede mihi, Satanae minimam ne cedito partem;
Fortiter ac subito plagam repelle priorem.
Numinis auxilium precibus rogato benignis.
In cruce pro culpis morientem cernito Jesum.
Coelestes palmas, et Tartara dira memento.
Offert judicium cita mors, hilaremque triumphum.
Viribus indomitis, rigidisque resistito membris
Daemonis impetibus; Christus hunc _appage_ vicit.
Vivida sit fides, te certa corona manebit.
There is no need either to point out, or to apologize for, the
shortcomings of Fletcher's Latin verses. They are little more than
private memoranda for use in prayer and meditation, written in Latin,
perhaps, as a kind of cipher. The following resolutions are
interesting:
"Haec Deo juvante facere decerno.
3 edere die. quod ubi primum violaverim, pauperibus b. asses
dandi et venia per horam petenda erit, nullo fulcro utens.
Pueros nunquam ob doctrinam castigare, sub eadem poena.
Precans nunquam jacere, sed stare vel genu flectere."
This may be translated:
These things, God helping me, I determine:
To take food three times a day; for a breach of this rule,
twopence to be given to the poor, and pardon to be implored
for an hour, using no bodily support.
Never to punish the boys for their lessons, under the same
penalty.
Never to lie down while engaged in prayer, but stand or
kneel.
LE BONHEUR DU CHRETIEN.
Heureux qui n'a point de desir,
Heureux qui se fait violence,
Qui se prive des vains plaisirs,
Et se plait dans la dependance.
Heureux l'homme de bonne foi,
Simple, sage, plein d'innocence,
Qui, toujours severe pour soi,
Pour son prochain est rempli de clemence.
Heureux qui cherit le silence,
Qui ne parle que utilement,
Et se repose uniquement
Sur la Divine Providence.
Heureux qui connaissant son extreme indigence
L'expose au ciel incessamment,
Et qui de son Dieu seulement
Attend toute son assistance.
Heureux qui n'a rien d'affecte,
Heureux l'homme sans volonte,
Et qui, vide de lui meme,
Est tout plein du vrai Dieu qu'il aime.
Heureux qui penetre des besoins du prochain
Lui partage son coeur, son Esprit, et son pain.
Heureux celui qui l'edifie.
Heureux celui qu'on humilie,
Et qui sait profiter de ses abaissements.
Heureux qui n'a jamais de vertus chimeriques,
Et qui cherit ses domestiques
Comme s'ils etaient ses enfants.
Heureux qui ne va point par des routes obliques,
Heureux, plus heureux qu'on ne croit,
Qui marche constamment dans le chemin etroit.
Heureux qui par ses soins, par son economie,
Sait amasser pour l'autre vie,
Et menager si bien ses precieux moments
Qu'il n'en pert pas un seul en vains amusements.
Heureux qui se voit sans attache,
Qui se fait petit, qui se cache,
Et qui ne suit jamais ses propres mouvements.
Heureux qui sur la grace uniquement se fonde,
Qui sait, et ne croit rien savoir.
Qui peut, et qui n'a du pouvoir,
Que pour obliger tout le monde.
Heureux celui qui du Sauveur
S'Efforce d'etre la copie.
Heureux celui de qui le coeur
Goute la parole de vie.
Heureux qui sait aimer, craindre, croire, esperer,
Comme le fait un vrai fidele.
Heureux qui sait perseverer,
Et soumettre a l'esprit une chair si rebelle.
Heureux l'homme nouveau, qui souvent dans son coeur
Trouve une utile, douce, et sainte solitude,
Et qui fait toute son etude
De la croix de son Redempteur.
Heureux le grand sans tyrannie;
Heureux le petit sans envie;
Heureux l'homme toujours egal,
Qui ne pense d'autrui ni ne dit aucun mal.
Heureux qui gemit et qui prie
Pour le prochain comme pour soi,
Et qui sent pour le vice une horreur infinie.
Heureux qui se fait une loi
De son devoir qu'il aime, et qu'il veut toujours suivre.
Heureux qui souffre tout et ne fait rien souffrir;
Heureux celui qui sait bien vivre,
C'est le moyen de bien mourir.
Butler & Tanner, The Selwood Printing Works, Frome, and London.
* * * * *
MEN WORTH REMEMBERING:
A SERIES OF POPULAR BIOGRAPHIES.
_Price 2s. 6d. each, Handsomely Bound in Cloth._
NOW READY, THE NEW VOLUME
By F. W. MACDONALD.
FLETCHER OF MADELEY.
CONTENTS.--Early Life.--Settles in England.--His Connexion
with Wesley and the Methodists.--Spiritual
Discipline.--Enters the Ministry.--First Years at
Madeley.--Difficulties and Discouragements.--Controversy and
Correspondence.--Trevecca College.--The Calvinist
Controversy.--Wesley's Proposal.--Failing Health.--Residence
in Switzerland.--Return to England.--Marriage.--Last Years.
IN THE SAME SERIES.
I.
WILLIAM WILBERFORCE.
By JOHN STOUGHTON, D.D.
"This series of biographies has a distinct aim, and occupies
a distinct place. It purposes to record the lives of men
eminent for religious character or service. The series is
well begun by Dr. Stoughton's excellent memoir of
Wilberforce, which is done with equal literary skill, sound
judgment, and good taste. It is admirable in feeling, and
from beginning to end full of interest."--_British Quarterly
Review._
II.
HENRY MARTYN.
By CHARLES D. BELL, D.D., Honorary Canon of Carlisle, and
Rector of Cheltenham.
"A worthy record of a noble life."--_Whitehall Review._
"In every way a most delightful volume."--_Rock._
III.
PHILIP DODDRIDGE.
By CHARLES STANFORD, D.D.
"The story of the life and life-work of Doddridge is told by
Dr. Stanford with felicitous grace and extraordinary
animation. The romance and the conflict of the life, the
delicate culture and high breeding of the man, and the
various results of his sanctified intelligence and
consecrated sense, are delineated with subtle tact and fine
feeling."--_Evangelical Magazine._
IV.
STEPHEN GRELLET.
By WILLIAM GUEST, F.G.S.
"The singularly adventurous history of Grellet, a son of
noble parents established at Limoges, in France, who yet
became one of the most distinguished American Quaker
preachers, is not wholly unknown even beyond the Society of
Friends. Mr. Guest necessarily condenses his facts, but his
little book nevertheless presents many scenes of striking
interest."--_Daily News._
"If it were in our power, we would induce every one of our
readers to invest his first spare half-crown in this book,
and then we would persuade him to read it through and
through."--_Sword and Trowel._
"A marvellous story of adventurous mission and extraordinary
acceptance."--_Evangelical Magazine._
V.
ROBERT HALL.
By E. PAXTON HOOD.
"Whatever thou art, orthodox or heterodox, send for the Life
of Robert Hall."--_Bulwer Lytton's "The Caxtons."_
"Mr. Paxton Hood's brilliant pen has given us a sketch of
Robert Hall worthy to rank beside Dr. Stanford's 'Philip
Doddridge.'"--_Christian._
"We have not often taken up a more interesting
biography."--_Record._
"Mr. Hood has delineated Robert Hall very successfully. A
wide range of knowledge, a fine instinctive perception, and
considerable literary aptitude, make this memoir about the
best delineation of the great preacher that we
know."--_British Quarterly Review._
VI.
THOMAS CHALMERS.
By DONALD FRASER, D.D.
"Characterized by a true appreciation of Dr. Chalmers'
character and work, and is written in a vigorous and
interesting manner."--_United Presbyterian Magazine._
"Dr. Fraser has evidently found the subject a congenial one,
and he has treated it in a skilful and effective
manner."--_Rock._
VII.
WILLIAM CAREY.
By JAMES CULROSS, D.D.
"The work has a special value in recording an important
chapter of Anglo-Indian history. It seems to us very well
written."--_Academy._
"An excellent monograph on Carey. Dr. Culross has done his
work well."--_Athenaeum._
"The little book has great literary excellence. Dr. Culross
has taken no ordinary trouble in the collection of his
material. He understands how to arrange it in felicitous
style, and so to tell the story as to make it eminently
attractive and useful to his readers."--_Congregationalist._
VIII.
ANDREW FULLER.
By his Son, ANDREW GUNTON FULLER.
_Letter from the Rev. C. H. Spurgeon to the Author:_--
"Venerable Friend,--I thank you for sending me your 'Andrew
Fuller.' If you have lived for a long time for nothing else
but to produce this volume, you have lived to good purpose. I
have long considered your father to be the greatest
theologian of the century, and I do not know that your pages
have made me think more highly of him as a _divine_ than I
had thought before. But I now see him within doors far more
accurately, and see about the Christian man a soft radiance
of tender love which had never been revealed to me either by
former biographies, or by his writings. You have added the
moss to the rose, and removed some of the thorns in the
process. Yours most respectfully, C. H. SPURGEON."
"It is a remarkable production, when one remembers that Mr.
Gunton Fuller is now eighty-two years of age, and he lost his
father as far back as the year 1815. An excellent addition to
Messrs. Hodder and Stoughton's series of 'Men Worth
Remembering.'"--_Christian World._
IX.
ALEXANDER DUFF, D.D., LL.D.
By THOMAS SMITH, D.D.
"Dr. Smith, who has enjoyed very intimate association with
Duff, both in private life and in public work, has executed
his task with much skill and fine sympathy."--_Outlook._
"We heartily commend this compact and interesting little
volume."--_Evangelical Magazine._
"As an original study of a great man by one of his most
intimate friends and co-workers, it would be impossible to
speak too highly of this little volume."--_Christian
Leader._
X.
SAMUEL RUTHERFORD.
By ANDREW THOMSON, D.D., F.R.S.E., Edinburgh.
"The volume is written in a popular style, and contains all
that is really needful to be known regarding Rutherford's
career, character, and writings. Dr. Thomson has imparted
vivacity to the narrative by visiting the localities where
Rutherford lived. The author has produced a volume which, in
respect at once of completeness, sustained interest, and
freshness of interest, is unequalled by any preceding memoir
of Rutherford."--_Scotsman._
"An admirable and delightful biography, written with great
literary grace and equally great spiritual sympathy. A most
interesting account of religious Scotland as it was two
hundred years ago."--_British Messenger._
XI.
RICHARD BAXTER.
By the Very Rev. G. D. BOYLE, M.A., Dean of Salisbury.
"The Dean of Salisbury has given in a popular form a
trustworthy and attractive summary of a somewhat puzzling and
complex personality and career. Mr. Boyle's estimate of
Baxter's theological position is marked by a singular candour
and liberality of sentiment. His presentation of fact is as
accurate as his criticism is sound."--_Academy._
"The biography of Richard Baxter by Dean Boyle is an
intellectual feast. In it we have vivid pictures of the
troublous times of the seventeenth century, and of course we
get a particular account of the eminent Nonconformist, his
religious convictions, his ministerial work, his sufferings
under persecution, his trial before the terrible Chief
Justice Jeffreys, the strong and the weak sides of his
character, his political influence, his voluminous writings,
his majestic prowess as a casuist, his yearning for a real
and comprehensive unity amongst Christians, and, above all,
his childlike resignation to God's will. All these topics are
delightfully descanted upon by the Dean of
Salisbury."--_Clergyman's Magazine._
XII.
JOHN KNOX.
By WM. M. TAYLOR, LL.D.
"A bold and vigorous sketch of the illustrious preacher, for
whom a claim is made that 'if not pre-eminently the Scotchman
of history,' he is certainly 'one of the three mightiest,' of
'the first three' of his nation."--_Daily Chronicle._
"An admirable biography of John Knox. The volume forms the
most compendious and trustworthy and, perhaps we may add,
interesting memoir of the great reformer available to the
general reader."--_Liverpool Daily Post._
LONDON: HODDER AND STOUGHTON, 27, PATERNOSTER ROW.
* * * * *
Transcriber's Notes
Made minor punctuation corrections.
Spaced the oe ligatures.
Transliterated the Greek text.
Reindexed and moved Footnotes to end of main text, before Appendix.
End of Project Gutenberg's Fletcher of Madeley, by Frederic W. Macdonald