Chapter XXV: Two Years of Married Life at Madeley (2)

“_1783, September 6._ The same grace and power which attend Mr.
Fletcher’s pulpit lectures, and gather innumerable crowds of
hungering, thirsting souls to flock to his ministry, also attend his
conversation in private. He seems never—no, never—for a moment, to
turn his eye from the one great object of our faith and love; and he
continually stirs up all around him to love and praise. He appears to
live and breathe nothing else.”

Footnote 590:

Mr. Brooke is described, in Wesley’s “Last Will and Testament,” as a
“Painter.”

In another letter, to his father, Mr. Brooke observed:—

“I wish it were in my power to convey to you the substance and energy
of those precious and excellent discourses, with which we are
frequently favoured from Mr. Fletcher. His words are living sparks,
rushing from the furnace of divine love glowing in his heart.”

Mr. Brooke, in a letter to the Rev. J. Gilpin, the translator of Fletcher’s “Portrait of St. Paul,” remarked:—

“When Mr. Fletcher was about to leave us, knowing the scanty pittance
he received from his parish, we thought it but an act of common
honesty to refund him the expense he had been at in coming to Dublin,
and to bear his charges back again to Madeley. Accordingly, after he
had preached on the last evening of his stay among us, the stewards
and trustees united to press his acceptance of a small purse, not as a
present, but as a debt justly due to him. But he firmly and absolutely
refused it. At length, being very urgent with him and importunate to
an excess, he took the purse in his hand, and said, ‘Do you really
force it upon me? Must I accept it? Is it entirely mine? and may I do
what I please with it?’ ‘Yes, yes,’ we all replied. ‘God be praised
then! God be praised!’ cried he, raising his eyes towards heaven.
‘What a mercy is here! I heard some of you complaining that your
Poor’s Fund was never so low before; take this purse; God has sent it
to you; raised it among yourselves; and bestowed it upon your poor.
You cannot deny me; it is sacred to them. God be praised! I thank you,
I heartily thank you, my dear kind brethren.’”[591]

Footnote 591:

“Life of Mr. Henry Brooke,” by Isaac D’Olier, LL.D., pp. 102–121.

A number of other anecdotes respecting this memorable visit, all more or less authentic, might be inserted; but enough has been said to show that it must always be one of the great events in the history of Methodism in Dublin.

Soon after the return to Madeley of Fletcher and his wife, they received the following, hitherto unpublished letter, signed by one hundred and fifty-one members of the Dublin Methodist Society, the signature of “Henry Brooke” standing first.

“_1783, October._

“REV. AND VERY DEAR SIR AND MADAM,—Your kindness in accepting our
united invitation, your labour of love in crossing the sea to visit
us, and your spending body and soul for our profit while among us,
demand a return of acknowledgment and gratitude, which we find
ourselves, jointly and severally, as unable to express as to repay.

“Confession of our debt is the utmost extent of our ability. As for
reward, we must call upon Him to answer for us, who has already paid
the mighty debt due by the whole world. May He, then, even that
Master, the sound of whose feet was heard behind you, and the power of
whose Spirit clothed your word in private and in public,—may He
abundantly reward both your bodies and souls, and, according to the
measure you have meted out, measure to you again a hundred-fold,
pressed down, shaken together, and running over into your own bosoms
in time and eternity.

“Your liberality to the sick poor, in the generous donation of
twenty-five guineas, has gladdened the hearts of numbers, besides
those who are partakers of your alms; for you have nobly honoured the
Lord by your free ministry, and set your seal to His Word with your
substance. May you be watered again and again abundantly for it!

“We can only pray for the prosperity of your labours where the
adorable providence of God has cast your lot in His vineyard; and hope
that the Lord may give the people to see and know (in mercy and not in
judgment) that a prophet has been among them.

“Lastly, we entreat that, after the example of St. Paul, you will
remember us all in your daily and nightly addresses to the throne of
grace, that the precious seed, which has been sown, may bring forth
its hundred-fold increase, to our joint happiness in the kingdom of
God.”

In the month of November, a reply was sent to this, from which the following extract is taken:—

“MADELEY, _November, 1783_.

“To the Society in Dublin.

“To all the dear Brethren, who, after kindly inviting John and Mary
Fletcher, patiently bearing with them and their infirmities, and
entertaining them in the most hospitable manner, have added, to all
their former favours, that of thanking them for their most pleasant
and profitable journey.

“We had felt shame enough under the sense of your kindness and
patience towards us, and of our unprofitableness towards you, when at
Dublin. We owed you the letter of thanks you have gratuitously sent to
us. But in all things, you will have the pre-eminence, and we are glad
to drink the cup of humility at your feet. If your profuse liberality
toward _us_ abounded to the comfort of our poor brethren, we doubly
rejoice on _your_ account, and on _theirs_.

“When we see so many of your dear names, we rejoice in hope that they
are enrolled on the list of the dear people, whom our great High
Priest bears, not on the breastplate as Aaron, but on His bleeding
hands, and in His very heart, which is the overflowing and
ever-flowing fountain of divine and brotherly love. Let our worthless
names still find a place in your memory, when you remember your
brethren distant in the flesh, but near in the Spirit. Among such,
vouchsafe to reckon your very affectionate and truly obliged servants
in Christ,

“JOHN AND MARY FLETCHER.”

To their Irish host, William Smyth, Esq., Fletcher wrote as follows:—

“MADELEY, _November, 1783_.

“DEAR SIR,—The many and great favours with which you loaded us, during
our long stay under your hospitable roof, have been, are now, and, we
trust, ever shall be deeply engraven on our hearts. You united, for
us, Irish hospitality, English cordiality, and French politeness. And
now, Sir, what shall we say?

“You are our generous benefactor, and we are your affectionate, though
unprofitable servants. In one sense, we are on a level with those to
whom you show charity in the streets: we can do nothing but pray for
you and yours. You kindly received us for Christ’s sake; may God
receive you freely for His sake also! You bore with our infirmities;
the Lord bear with yours! You let your servant serve us; the Lord give
all His servants and His angels charge concerning you! You gave us a
most comfortable apartment, next your own chamber; the Lord grant you
eternal rest with Himself in His heavenly mansions! You fed us with
the richest food; may the Giver of every perfect gift fit you for a
place at His table, and may you rank there with Abraham, Isaac, and
Jacob! You gave us wines; may you drink, with Christ Himself, the
fruit of the vine, new in your Father’s kingdom!”[592]

Footnote 592:

Letters, 1791, p. 293.

It has been asserted, that, “towards the close of his life,” Fletcher “abstained entirely from wine and strong drink;”[593] but the evidence in favour of this is dubious, and, certainly, the last sentence of the foregoing letter seems to disprove it. Throughout the whole of his life, he was exceedingly temperate in eating and drinking; but it may fairly be doubted whether Fletcher was ever a “teetotaler.”[594] It is a curious fact, however, that in this very year, 1783, he wrote a pamphlet bearing upon the subject of drunkenness and other matters, which he intended to be published, but which, I believe, never was. It was sent to “Mr. Hindmarsh, printer, in Baker’s Court, Holborn Bars, London,” together with a letter of instructions as to the printing of it, dated, “Madeley, November 20, 1783.” When printed, Mr. Hindmarsh was requested to send, as soon as possible, a copy to every member of Parliament. The title was, “Three National Grievances,—the Increase of Taxes, the Hardships of Unequal Taxation, and the Continual Rise of the Poor’s Rates: with the Causes and Remedies of these Evils: Humbly Submitted to the Consideration of the Legislature, in a Letter to the Right Honorable Lord John Cavendish, Chancellor of the Exchequer, and one of the Lords of the Treasury. London: November, 1783.”

Footnote 593:

_Local Preachers’ Magazine_, 1853, p. 172.

Footnote 594:

Jonathan Crowther, President of the Methodist Conference in 1819,
says, in his unpublished autobiography:—

“Mr. Yates, of Madeley, told me that, one cold, snowy, frosty day,
when Mr. Fletcher called at his house, as he was sallying out to visit
his parishioners, he asked him to take a little punch, which was then
upon the table, after dinner. Mr. Fletcher consented, but said,
‘First, let us ask a blessing: it makes it twice as good.’”

The temptation is strong to insert this remarkable production _in extenso_; but to do so, in a chapter like the present, would be an inconvenient excrescence; besides, want of space makes it impossible. Suffice it to say, that, under the heading of the first “Grievance,” Fletcher argues, that, the decrease of the national revenue, and consequent increase of the national taxation, were occasioned by “the amazing progress of smuggling.” He says, “No one can deny that vast quantities of foreign brandy, rum, gin, tobacco, snuff, tea, wines of all sorts, and a variety of other articles, are fraudulently imported and that these, on the sea-coast, are sold at “half the price which they cost the conscientious merchant.” “Many thousands of lawless men are perpetually forming or executing schemes, to defraud the Government, and reduce us to beggary.” Fletcher says, it was once his opinion that “smuggling might be prevented, by the combined services of the army and navy; but,” he adds, “as most of the inferior Custom House officers on the coast, with £50 a year, live in splendour, and as the evil is deeply rooted, I am now convinced that the only way to check it is to take off the duties, to lessen the number of officers in both Customs and Excise, and to advance the salaries of those who are retained. If I prove that, by lessening the duties, the revenue will be increased and smuggling suppressed, there can be no objection to the adoption of the plan proposed.” Fletcher enters into many details to establish his theory; and thus, long before the days of Peel and Gladstone, took the part of _free-traders_.

His chapter on _unequal taxation_ must be passed; but some of his statements, in the _third_, deserve notice. He insists that—

“The continual increase of the Poor Rates is occasioned by the
corrupted morals of the lower classes of the people, who are seduced
into idleness and neglect of their families, in the public-houses to
be met with at every turn. There are also multitudes of _private_
retailers of _smuggled_ spirits, who, by enticing their neighbours
into drunkenness, entail ruin on them and their families. In some
parishes, the number of these lawless retailers far exceeds that of
the publicans. But to speak only of _licensed_ houses, what multitudes
of these are found all over England! In some places, almost every
fifth house is one of those nurseries of vice.”

Terrible is the picture which Fletcher draws, respecting the ruinous consequences of drunkenness; and his arguments would help Sir Wilfrid Lawson to make a most effective speech on “Local Option” in the House of Commons.

“If,” continues Fletcher, “these paltry public-houses are the bane of
the nation, let the legislative power interfere in England, as it has
done in Holland. Let two-thirds of these nuisances be suppressed; and
by raising the licenses of the others, so as to indemnify the revenue,
let the law put it out of the power of the _idle poor_ to set up these
petty schools of idleness and vice. Then people of character will no
longer be afraid to become publicans.”

In a “postscript,” Fletcher refers to a pamphlet which states that—

“Sixty thousand of the ablest young men in the kingdom, and one
hundred thousand horses, are employed in smuggling, whilst one hundred
thousand women and children make it their business to hawk about the
country the articles which the men have smuggled. If these one hundred
and sixty thousand people were employed in fishing, agriculture,
spinning, etc., their labour would amount annually to £2,464,000, to
which must be added the sum of £1,820,000, the cost of keeping the one
hundred thousand horses used by smugglers.... The Dutch catch fish, on
our coasts, to the yearly amount of one million sterling.... Fishing
and smuggling never flourish together.... In Scotland, there are
upwards of ten thousand private stills,” etc., etc.

Thus Fletcher, the polemical divine, turned social reformer; and his efforts to correct the crying evils of the age were not confined to the employment of his pen. In his own parish, there were eighteen public houses,—all of them “nurseries for sin, particularly on Sunday evenings.” He had long desired to correct these abuses; but had seldom been favoured with the services of a churchwarden willing to second his endeavours. Now he had one, who was resolved to act according to the oath he had taken. Fletcher visited several of these dens of iniquity every Sunday, and all of them in their turn. In every one of them, he bore a faithful testimony against their wickedness; and, in some instances, his efforts were attended with much success.[595]

Footnote 595:

“Letter to Mons. H. L. De la Flechere,” 1786, p. 16.

At this period, trade was bad, taxes were crushing, and corn was dear. King George the Third, in his speech to “My Lords and Gentlemen,” the members of the two Houses of Parliament, remarked, “The scarcity, and consequent high price of corn, requires your instant interposition.” Corn was scarce, and, in many instances, it was bought and hoarded by execrable speculators, for the purpose of raising the price of it, and increasing their own blood-soaked profits. Fletcher was indignant, and proposed the formation of an association of persons of unblemished character:—

“1. To prosecute legally all engrossers and forestallers of the
necessaries of life.

“2. If there be any laws against those who cause an artificial
scarcity, by monopolizing the necessaries of life,—to apply to the
magistrates to put such laws in force against the offenders,—and, if,
through fear or favour, the magistrates refuse, to apply for redress
to Quarter Sessions, or to the Court of King’s Bench.

“3. That the members of the Association subscribe, according to their
ability, towards defraying the expense of detecting, and legally
prosecuting the offenders.”

Fletcher added:—

“If such a plan is entered upon, and carried on in this county”
(Salop), “I will gladly become a subscriber of a guinea, _provided no
illegal steps be taken by the associates_.”

This is copied from an unpublished manuscript in Fletcher’s own handwriting. The following also is taken from another original manuscript, written by Fletcher:—

“It is proposed—

“1. That Sunday Schools be set up in this parish, for such children as
are employed all the week, and for those whose education has been
neglected.

“2. That, in those schools, children shall be taught to read and
write, and shall be instructed in the principles of morality and
piety.

“3. That, in the Dale, in Madeley, and in Madeley Wood, there shall be
a school for boys, and another for girls,—six schools in all.

“4. That £20 be raised, by subscription, for this charity; namely, £14
for the salaries of six teachers; which, at the rate of one shilling,
per time, for fifty-two Sunday afternoons, excepting Easter-Day and
Whit-Sunday, will amount to fifty shillings each teacher. The
remaining £6 shall be laid out in tables, benches, books, paper, pens,
and ink.

“5. That, if the expenses incurred should run higher than is here
supposed, the subscribers shall be acquainted with it, and their
charity shall be again solicited.

“6. That, whosoever shall subscribe a guinea towards this charity
shall be a director of it.

“7. That, at a parish meeting, two treasurers shall be appointed to
ask and to receive the contributions of those who shall be willing to
encourage this charity.

“8. That, three or four inspectors shall be appointed to visit these
schools, to see that the children attend regularly, and that the
masters do their duty by the children, and to make their report to the
directors.

“9. That, a book shall be provided by the treasurers, in which they,
or a secretary whom they shall appoint, shall yearly enter the sums
subscribed, and the manner in which they are laid out; and that such
book shall be laid before the subscribers when they shall desire it.

“10. That, another book shall be provided, in which the names of the
masters and the scholars, belonging to each school, shall be entered.

“11. And lastly, that, to encourage emulation, at a solemn visitation
of these schools, once or twice a year, some premium shall be given to
the children who distinguish themselves by their assiduity and
improvement.”

This was rather elaborate legislation for the administration of a charity fund of £20 a year; but money, in 1783, was scarce, and the Sunday School institution was then in its infancy.

For some years, Fletcher had had a school at Madeley, which he himself taught every day; and he had also established a similar school in Madeley Wood. Now he commenced his Sunday Schools, being, in this respect, almost contemporaneous with Raikes at Gloucester.

“Three hundred children were soon gathered, whom he took every
opportunity of instructing, by regular meetings, for some time before
the schools were opened; and these meetings he attended to the very
last Thursday before his fatal illness. He gave the children little
hymn-books; and pointed them to some friend or neighbour, who would
teach them the hymns, and instruct them to sing. Many of the little
creatures would scarcely allow themselves time to eat or sleep, for
the desire they had of learning their lessons. In every meeting, after
inquiring who had made the greatest proficiency, he never forgot to
distinguish it by a little reward.”

“His proposals to the parish were received with the greatest
unanimity. Many, both of the rich and trading people, lent their
helping hand, not only to defray the expense of teachers, but to raise
a very convenient school-house in Coalbrookdale.”[596]

Footnote 596:

“Letter to Mons. H. L. De la Flechere, 1786, pp. 17 and 18.

The “Proposals” were prefaced with a statement of “the advantages likely to arise from Sunday Schools,” which was as follows:—

“Our parochial and national depravity turns upon two hinges,—the
_profanation_ of the Lord’s day, and the _immorality_ which flows from
neglecting the education of children. Till these two great inlets of
wickedness are stopped, we must expect to see our workhouses full of
aged parents forsaken by their prodigal children; of wives deserted by
their faithless husbands; or of the wretched offspring of lewd women,
and idle and drunken men. Nay, we may expect to see the jails, and
even the gallows, stocked with unhappy wretches, ready to fall a
sacrifice to the safety of their neighbours, and the penal laws of
their country.

“Persons concerned for the welfare of the next generation, and
well-wishers to the Church and State, have already set us a fine
example in Stroud, Gloucester, Leeds, Manchester, Birmingham, Bristol,
and in several country parishes. They have attempted to remedy these
evils by setting up Sunday Schools, which, by keeping children from
corrupting one another, by promoting their attendance on Divine
worship, and by laying the first principles of useful knowledge in
their minds, and of true piety in their hearts,—bid fair for a public
reformation of manners; and seem well calculated to nip in the bud the
vices of _ignorance and impiety_, so common among the lower and more
numerous classes of the people.”[597]

Footnote 597:

“Letter to Mons. H. L. De la Flechere,” 1786, p. 20.

It may be added, that the last productions of Fletcher’s pen were an unfinished catechism, to be used in his Sunday Schools; prayers to be read by the children; and “Hints” to the teachers. Among the last mentioned, were instructions respecting the correction of any child “guilty of lying, swearing, Sabbath-breaking, stealing, fighting, or disobedience;” and recommendations that the teachers should “attend the scholars to Divine worship”; that they should “not break up too early in the evening, _that_ being the time in which children are most likely to run into temptation;” and that “pious persons” should be induced to “visit and interrogate the children, in order that the whole might be carried on as a business sanctified by the Word of God, by prayer, and by Christian admonition.”[598]

Footnote 598:

_Ibid._, p. 63.

It would not be difficult to enlarge on facts and principles such as these; but the intelligent reader can do this himself.

Before leaving the year 1783, one more incident must be introduced. At the close of the year, the celebrated Rev. Henry Venn visited Fletcher, at Madeley, and wrote:—

“Mr. Fletcher is a genius, and a man of fire—all on the stretch to do
good—to lose not a day, not an hour. He is married to a lady worthy of
him, Miss Bosanquet, a lady with whom I was acquainted twenty-nine
years ago. She was then sixteen, and bred up in all the pride of life;
her father being one of the chief merchants of London. By the grace of
God, she, at that time, renounced the world, and gave up herself to
the Lord. Since then, she has bred up seventy-four destitute young
girls for service, and seen them placed out to her satisfaction; and,
instead of dressing, visiting, and conforming to all the vain and
expensive customs of the world, she has been wholly employed in doing
good. I left this happy house as Cecil, Secretary to Queen Elizabeth,
left Bernard Gilpin’s, saying, ‘There dwells as much happiness as can
be known on earth.’”[599]

Footnote 599:

“Life of Rev. Henry Venn,” p. 377.