Fletcher set himself to show the relation between principles and conduct, and particularly between the doctrines of the gospel and a pure morality, instituting comparisons between Christianity and the current deism in respect of their ethical force and direction. His references to Rousseau are frequent, as might be expected, and it was not difficult for so expert a controversialist to give a good account of the author of Émile. The "Confessions" of Rousseau were not published until 1782, four years after his death; but Fletcher lived in a country where Rousseau's history and character were well known. The most direct allusion, however, to his personal qualities occurs in the following passage, taken from the close of the treatise:
"If it be asked, what secret vice it was that would not suffer so honest a man as J. J. Rousseau to embrace the gospel, without searching into the anecdotes of his life, we may rest satisfied with the discovery he has made of his own heart in this single sentence: 'What can be more transporting to a noble soul than the pride of virtue!' Such was the pride which made him vainly presume that he had power sufficient to conquer himself, without invoking the assistance of God; and by which he was encouraged to assert that the doctrines of the gospel were such as 'no sensible man could either conceive or admit.'
"There is no species of pride more insolent than that which gives rise to the following language: 'It is asserted that "God so loved the world, as to give His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life." These tidings, whether they be true or false, are highly acceptable to many; but for my own part, I openly declare that I reject with contempt the idea of such a favour. I read with attention those writings which tend to unfold the mysteries of nature, but resolve never to turn over those authors who vainly attempt to establish the truth of the gospel. This subject, though it has occupied the thoughts and engaged the pens of inquiring students for these seventeen hundred years, I shall ever regard as unworthy my attention. I leave it to the vulgar, who are easily persuaded of its importance. My virtues are sufficient to expiate my crimes, and on these I will resolutely depend, as my sole mediators before God.' ...
"The deists of Socrates' time must have been far less culpable than those of the present day. The former, conscious of the uncertainty with which they were encompassed, made use of every help they could procure in the pursuit of truth with unwearied assiduity. The latter, presuming upon their own sufficiency, decide against doctrines of the utmost importance without impartially considering the evidence produced in their favour. The former, by carefully examining every system of morality proposed to their deliberation, discovered a candour and liberality becoming those who were anxiously 'feeling after God, if haply they might find Him.' The latter, by condemning revelation without calmly attending to the arguments of its advocates, manifest a degree of prejudice that would be unpardonable in a judge, but which becomes inexcusable in a criminal, who is pressed by the strongest reasons to search out the truth."
On his return to England, Fletcher brought this unfinished treatise with him, and, as we have said, never found time to complete it. One work he published while in Switzerland, a poem entitled "La Louange," afterwards enlarged and republished in England under the title, "La Grace et La Nature." The Swiss edition required, and received, the license of the official censor at Lausanne, who was good enough to give his imprimatur in the following terms: "I have read this work, which, in my judgment, everywhere breathes Piety, Faith, and Christian Charity."—De Bons, Censeur. The English edition was dedicated, by permission, to Queen Charlotte.
One incident connected with Fletcher's residence at Nyon remains to be told. A certain nephew of his, lately an officer in the Sardinian army, had been compelled to leave the service under discreditable circumstances. To rid themselves of his company, his brother officers agreed to challenge him in succession. After fighting two or three duels, he was obliged to resign his commission and leave the country. He returned to Switzerland, to become a terror and a distress to his relatives. Having squandered his money in various evil ways, and come to the end of his resources, he resorted to a desperate expedient. He asked for a private interview with his uncle, General de Gons, and when they were alone, suddenly presented a loaded pistol, and said, "Uncle de Gons, if you do not give me a draft on your banker for five hundred crowns, I will shoot you." His uncle, finding himself in the power of a desperado capable of any mischief, and, possibly, having no heart to resist the violence of one who was all but a son, complied with his demand. His nephew then extracted a promise from him that he would not, on his honour as a gentleman and a soldier, take any steps to recover the draft, or bring him to justice; after which he rode off triumphant with his ill-gotten gains.
As he passed the door of his uncle Fletcher, the fancy took him to call and pay him a visit, and he began at once to tell him of the kindness of his uncle De Gons, who had just given him five hundred crowns, adding, as he held out the draft, "If you don't believe me, see the proof under his own hand." Fletcher felt that there was something wrong. He took the draft, and looked first at it, and then at the young man. "It is, indeed, my brother's writing," said he, "and I am astonished to see it, for he is not rich, and I know that he so much disapproves your conduct that you are the last of the family to whom he would make such a present." Then folding the paper, and putting it into his pocket, he added, "It strikes me, young man, that you have come by this by some improper means, and I cannot, in honesty, return it to you but with my brother's knowledge and approbation." Out came the young ruffian's pistol once more, and putting it to Fletcher's breast, he swore he would have his life if he did not immediately return him the draft. "My life," replied Fletcher, "is secure in the hands of God." The young man still sought to terrify him into compliance. "Do you think," said Fletcher, "that I have been twenty-five years the minister of the Lord of life, to be afraid of death now? It is for you to fear death, who have every reason to fear it. You are a gambler and a cheat, yet call yourself a gentleman! You are a seducer, and a duellist, and call yourself a man of honour! Look there, sir; look there! The eye of God is upon us. Tremble in the presence of your Maker, who can in a moment kill your body, and for ever punish your soul in hell."
The young man was powerless. He stormed and trembled alternately. He withdrew his pistol, and again presented it. He argued, entreated, threatened, but Fletcher remained calm and fearless. By-and-by he expostulated with him. "I cannot," said he, "return my brother's draft; yet I am sorry for you, and will do what I can to help you. General de Gons will, at my request, I am sure, give you a hundred crowns. I will do the same. Perhaps my brother Henry will do as much; and perhaps the other members of the family will make up the sum amongst them." He then knelt down, and prayed for his unhappy nephew. The matter was arranged, by Fletcher's influence, in the way he had suggested, and an opportunity was afforded to a foolish and wicked young man for repentance and reformation of life.