Fletcher of Madeley Part 7

My dear sir, what must be done? I am ready to defray, by selling to my last s.h.i.+rt, the expense of the printing of my 'Vindication,' and suppress it. Direct me, dear sir. Consult with Mr. s.h.i.+rley and Mr.

Wesley about the matter. Be persuaded I am ready to do everything that will be brotherly in this unhappy affair." But in Wesley's judgment nothing that had taken place required the suppression of so admirable a "tract for the times," and accordingly it was published. Opinions will be divided as to the wisdom and propriety of the step. It may be said: "The merely personal aspect of the question was now disposed of. But the evils which had led to the recording of the 'minutes' were real evils, and were not to be got rid of by an interchange of courtesies between Wesley and the Conference on the one hand, and Lady Huntingdon and Mr. s.h.i.+rley on the other. Circ.u.mstances, or rather Providence, had discovered--nay, raised up--in Fletcher the very man for the present need. What could be better, in the interest of true religion, than to send forth broadcast, not merely a 'Vindication of the Minutes,' and of Wesley's action, but a powerful defence of the gospel itself against the chief and most dangerous error of the day?" There could be no mistake as to the value of what Fletcher had written. His argument was clear in outline, and convincing in detail. The gospel way of salvation was defended on the right hand and on the left. Popular errors were exposed, paradoxes explained, and misunderstanding removed, with a knowledge of the Scriptures and a skill in reasoning that astonished every one. The meek Vicar of Madeley was a master of controversy. He had learning and logic for scholars, with imagination, wit, and pathos to charm the common people. The style was genial and easy, abounding in lively comparisons and ill.u.s.trations, while a gentle vein of humour, stopping short of bitterness on the one hand, and burlesque on the other, mingled, not unbecomingly, with pa.s.sages of the most exalted devotion. "Those letters," wrote Wesley, "could not be suppressed, without betraying the honour of our Lord." This decided his action.

Of course Fletcher's letters had their reply from Mr. s.h.i.+rley, and that, in turn, required to be answered. Then Richard Hill entered the field, and him also Fletcher encountered, and as the controversy grew it spread out over the wide area of questions speculative and practical which the term Calvinism covers or suggests, and called fresh combatants into the field. We have no heart to pursue the details of this history. It is complicated and unremunerative in the last degree.

It deepened into bitterness and scurrility, till its baser literature becomes unreadable for very shame; it separated brethren; it turned allies into adversaries; it offered to a sceptical and unG.o.dly age the spectacle of good men "smiting one another _un_friendly," and consumed time and strength that were wanted, and more than wanted, for the Christianising of the country.

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

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

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

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

Fletcher's "Checks to Antinomianism" at once took a foremost place in the literature of Methodism. Wesley recommended them to his followers with all the weight of his authority. The interest awakened by the controversy, the popular style in which they were written, and the elevation and fervour of piety manifest throughout, carried them into every Methodist household. They were studied by the preachers, and read for spiritual edification by all the more earnest members of the Society. They did much to nourish the spiritual life of such men and women as Bramwell, and Carvosso, and Hester Ann Rogers, names that adorn and interpret the Methodist doctrine of "Entire Sanctification."

It is not too much to say that for many years they were not least among the instruments employed in connexion with the ever-extending Revival, "for the perfecting of the saints, ... for the edifying of the body of Christ."

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

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

"A gray-headed minister of Christ, an old general in the armies of Emmanuel, a father who has children capable of instructing even masters in Israel; and one whom G.o.d made the first and princ.i.p.al instrument of the late Revival of internal religion in our Church.... One word more about Mr.

Wesley, and I have done. Of the two greatest and most useful ministers I ever knew, one is no more. The other, after amazing labours, flies still with unwearied diligence through the three kingdoms, calling sinners to repentance, and to the healing fountain of Jesus' blood. Though oppressed with the weight of near seventy years and the care of near 30,000 souls, he shames still, by his unabated zeal and immense labours, all the young ministers in England, perhaps in Christendom. He has generally blown the gospel trump, and rode twenty miles, before most of the professors who despise his labours have left their downy pillow. As he begins the day, the week, the year, so he concludes them, still intent upon extensive services for the glory of the Redeemer and the good of souls. And shall we lightly lift up our pens, our tongues, our hands against him? No; let them rather forget their cunning! If we _will_ quarrel, can we find n.o.body to fall out with, but the minister upon whom G.o.d puts the greatest honour?

"Our Elijah has lately been translated to heaven.[11]

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

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

CHAPTER IX.

_WESLEY'S PROPOSAL.--FAILING HEALTH._

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

Accordingly, in January, 1773, he wrote to him as follows:

"DEAR SIR,--

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

"But who is sufficient for these things? qualified to preside both over the preachers and people? He must be a man of faith and love, and one that has a single eye to the advancement of the kingdom of G.o.d. He must have a clear understanding; a knowledge of men and things, particularly of the Methodist doctrine and discipline; a ready utterance; diligence and activity, with a tolerable share of health.

There must be added to these favour with the people, with the Methodists in general; for, unless G.o.d turn their eyes and their hearts towards him, he will be quite incapable of the work. He must likewise have some degree of learning, because there are many adversaries, learned as well as unlearned, whose mouths must be stopped. But this cannot be done unless he be able to meet them on their own ground.

"But has G.o.d provided one so qualified? Who is he? Thou art the man! G.o.d has given you a measure of loving faith, and a single eye to His glory. He has given you some knowledge of men and things, particularly of the old plan of Methodism.

You are blessed with some health, activity, and diligence, together with a degree of learning. And to these He has lately added, by a way none could have foreseen, favour both with the preachers and the whole people. Come out in the name of G.o.d! Come to the help of the Lord against the mighty! Come while I am alive and capable of labour;

'_Dum superest Lachesi quod torqueat, et pedibus me Porto meis, nullo dextram subeunte bacillo._'

Come while I am able, G.o.d a.s.sisting, to build you up in faith, to ripen your gifts, and to introduce you to the people. _Nil tanti._ What possible employment can you have, which is of so great importance?"

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

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

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

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

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

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

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

But Wesley recovered, and the call for Fletcher's services never came.

Wesley's opinion however remained unaltered, that it would have been better in every way for Fletcher to have joined him in itinerating.

Years afterwards, when Fletcher was dead, he wrote:

"I can never believe it was the will of G.o.d that such a burning and s.h.i.+ning light should be hid under a bushel. No; instead of being confined to a country village, it ought to have shone in every corner of our land. He was full as much called to sound an alarm through all the nation as Mr.

Whitefield himself; nay, abundantly more so, seeing he was far better qualified for that important work. He had a more striking person, equally good breeding, an equally winning address, together with a richer flow of fancy, a stronger understanding, a far greater treasure of learning, both in languages, philosophy, philology, and divinity; and, above all (which I can speak with fuller a.s.surance, because I had a thorough knowledge both of one and the other), a more deep and constant communion with the Father and with the Son Jesus Christ.

"And yet let not any one imagine that I depreciate Mr.

Whitefield, or undervalue the grace of G.o.d and the extraordinary gifts which his great Master vouchsafed unto him. I believe he was highly favoured of G.o.d; yea, that he was one of the most eminent ministers that has appeared in England, or perhaps in the world, during the present century. Yet I must own I have known many fully equal to Mr.

Whitefield, both in holy tempers and holiness of conversation; but one equal herein to Mr. Fletcher I have not known, no, not in a life of fourscore years."

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

To the same, a few months later: "Oh, how life goes! I walked, now I gallop into eternity. The bowl of life goes rapidly down the steep hill of time." To Charles Wesley he writes: "Old age comes faster upon me than upon you. I am already so gray-headed, that I wrote to my brother to know if I am not fifty-six instead of forty-six.... I have had for some days the symptoms of an inward consumptive decay, spitting blood, etc. Thank G.o.d! I look at our last enemy with great calmness." Wesley confidently recommended a remedy of which he had more experience than any man then living in England, viz. a long journey on horseback. He proposed that Fletcher should accompany him on a journey of some months, telling him, "When you are tired, or like it best, you may come into my carriage; but remember that riding on horseback is the best of all exercises for you, so far as your strength will permit." Fletcher willingly accepted the proposal, and travelled with Wesley nearly 1200 miles. But after a while certain friends ("kind, but injudicious,"

Wesley calls them) persuaded him to remain at Stoke Newington, that he might be properly nursed, and have the best medical aid that could be procured. Wesley characteristically remarks, "I verily believe, if he had travelled with me, partly in the chaise and partly on horseback, only a few months longer, he would have quite recovered his health." We are constrained to think that Fletcher was not in a condition to profit by his friend's heroic remedies. He was indeed very ill. Earnest prayers for his recovery were offered at Madeley and elsewhere. A hymn which was composed for the occasion, and sung with deep feeling in Madeley church, contains the following lines:

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

For several months he was under the care of his faithful friends Mr.

and Mrs. Greenwood, of Stoke Newington. Rest and silence were enjoined, but it was found impossible to restrain him altogether from speaking.

One who was much with him says: "The fire which continually burned in his heart many waters could not quench. It often burst out unawares.

And then how did we wonder (like those who formerly heard his Lord) 'at the gracious words which proceeded out of his mouth.' ...

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

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

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

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