If such superciliousness, fanaticism, and selfishness appeared to be budding in a witness like Sarah Ryan, is it surprising that men like Whitefield should stand in doubt? Wesley, in this matter, almost stood alone, with the exception of his friend Fletcher, who wrote to him the following hitherto unpublished letter.
“Madeley, February 17, 1766.
“Reverend and dear Sir,—As this is the time that you generally plan your journeys, and you did not make Shropshire in your way last year, I beg leave to put you in mind, that Christ and you have some friends here, who would be glad to hear the word from your mouth, and treasure it up in honest and simple hearts. Could not you so order matters as to let us have you at Madeley one Sunday? If this should be impracticable, call some week day; this would be better than to pass us by altogether. The Lord, in mercy, gives me more love to these few sheep, and to the brethren in general, than I ever had, which makes my waiting upon them to be freedom; I hope it will be soon perfect freedom.
“I think we must define exactly what we mean by the perfection which is attainable here. In so doing we may, through mercy, obviate the scoffs of the carnal, and the misapprehension of the spiritual world, at least, in part. The light, that I now see the thing in, is this: as the body is not capable of perfection on this side the grave, all those powers of the soul whose exertion depends, in part, on the frame and well being of the body, or the happy flow of the animal spirits, will not, cannot be perfected here. Of this sort are, I apprehend: (1) the understanding; (2) the memory; (3) the passionate affections, or the affections as they work, by means of the animal spirits, on the animal frame. These are no doubt susceptible of admirable impressions, and very high improvements; but still, ‘corpus affiget humi Divinæ particulam auræ,’ more or less.
“The one power, then, that I see can be perfected here, because it is altogether independent from the body, is the will, and, of course, the affections so far as they work on the will.
“I have had, for some time, a desire to execute the plan of a work, which appears to me likely to be useful, if God gives me wisdom to go through with it, and my friend’s help and direction. It should be by way of dialogues, not between fine gentlemen, like Theron and Aspasio; but, between a minister and one of his parishioners. Six dialogues upon these subjects: the doctrine of the fall; salvation by faith alone; the new birth; the inspiration of the Spirit; the necessity of feeling His operations; the assurance of salvation: each point proved by Scripture, reason, experience, and the authority of the church, with the most common objections answered. The second part would contain another set of dialogues, between the minister and other parishioners of different characters—(1) an infidel; (2) a formalist; (3) a moralist; (4) a worldling; (5) a railer at godly ministers and people; with proper answers to their respective objections. I bespeak your direction and corrections if I should execute this plan; and, that you may be better able to judge whether I am to set about it in earnest, or lay it aside, I shall prepare a dialogue for your perusal, by way of specimen.
“The gentleman from West Bromwich, which was at my house when you were here, has a hopeful son, seriously inclined, between fourteen and fifteen, who waits to be bound apprentice to some chemist or druggist, if one is to be found wanting an apprentice. Do you know of none in the circle of your acquaintance?
“Brother Mather is so kind as to strengthen my hands in the neighbourhood. I trust he will be an instrument of much good.
“I recommend myself to your prayers and direction; and, wishing that the Lord may renew and increase your bodily and spiritual strength daily,
“I remain, dear sir, your unworthy servant,