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CORNELL UNIVERSITY.
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JOHN M. OLIN
LIBRARY
 

Born dpi 301772
 

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THE

HISTORY

OF THE

PRIMITIVE METHODIST CONNEXION

FROM ITS ORIGIN

TO

THE CONFERENCE OF 1860,

THE

FIRST JUBILEE YEAR OF THE CONNEXION.

COMPILED UNDER THE DIRECTION OF THE BOOK COMMITTEE OF THE DENOMINATION,
AND APPROVED BY THE CONFERENCE,

BY JOHN PETTY.

SEA aaeeE

A Aecw Ghition, Rebised and Enlarged,

_oOe :
se Shy

How don :

PUBLISHED BY R. DAVIES, CONFERENCE OF ¥ ‘ICES,
SUTTON STREET, COMMERCIAL ROAD, EAST 5
ALL BOOKSELLERS; AND MAY BE HAD OF THE PRIMITIVE METHODIST MINISTERS.
PRINTED BY F. H. HURD,

22, ALBERT SQUARE, COMMERCIAL ROAD, EABT.

1864,

 
Co the Winisters, Office-bearers, und Members
of
The Primitibe Methodist Connexion

Ghe following Bistorp is inscribed,

As a Faithinl Necord of

Che Principal Ebents fohich habe occurred during the First Half
Century of the Denomination,

Aud as a Grateful Memorial of the Providence and Grace
of God in behalf of the Community,

By their Fellot-lubourer im the Gospel,

THE COMPILER.
PREFACE.

Aw authentic History of the Primitive Methodist Con-
nexion has long been regarded by many of its friends
as a desideratum. A brief “History of the Primitive
Methodists, giving an account of their Rise and Progress
to the year 1823,” was published by Mr. Hucu Bourne,
and extensively circulated. But that work has long
been out of print; and as it only extended to the year
above-named, a larger and more comprehensive History
has for many years been demanded. ‘The necessity of
amore ample and extended record of the origin and
progress of the Connexion was increasingly felt as
the fiftieth year of its history approached. With the
view of meeting this requirement, and of promoting the
best interests of the denomination, the Author of the
following History, at the recommendation of several
influential brethren, was induced to commence prepa-
ration for it in the year 1856. The Conference of 1857
was pleased to appoint him to write the work, and con-
siderately made provision for all necessary official
documents being placed at his service. The journals
-and papers of the late Mr. Hucu Bourne were also
vi. PREFACE.

purchased under Conferential direction, and entrusted
to the care of the Author, to assist him in his under-
taking.

These documents, journals, and papers, the brief
History of the Connexion by Mr. H. Bourne, the deno-
minational Magazine from the commencement, the
Journals and the Life of Mr. Crowes, the Memoir of
Mr. Barty, and all other published works casting light
upon the origin and progress of the community, have
been carefully examined, and rendered tributary to the
work. Many of the Author’s ministerial brethren, and
other esteemed friends, have also rendered valuable
service by communications respecting the missionary
labours in which they have been engaged, or of which
they have been witnesses.

In some cases the materials placed at his command
were so abundant as to cause him embarrassment in
selecting the most valuable, and as to task his ability
at condensation. To have made the work twice or
thrice its present size would have been comparatively
easy, and would, doubtless, have rendered it more ac-
ceptable to a few persons; but this would have materi-
ally impeded its circulation.

In a few cases, however, his materials have been
scanty, and therefore the information he has furnished
respecting the commencement and progress of the de-
nomination in certain districts is not so ample as might
a

PREFACE, Vil.

be desired. But he has furnished all which was in his
power to obtain. Many important facts have irre-
coverably perished through not being recorded in due
time.

The Author judges it probable that a measure of
disappointment and dissatisfaction may be felt by some
persons on account of the labours of certain brethren
being pretty fully recorded, whilst those of others, per-
haps equally successful, are scarcely noticed, or it may
be, not even mentioned. Two very good reasons may
be assigned for this inequality. First, in most cases
where omissions may be observed no information has
been available to the Compiler. He has more than
once advertised on the covers of the denominational
Magazine for all requisite information ; and if any, who
had it in their power to communicate useful informa-
tion, omitted, through modesty or otherwise, to furnish
it, the Author is not blameable for recording little or
nothing of their labours. He has been desirous of
giving them due prominence, and has been prevented
from it only through lack of sufficient information.
He has not willingly passed over the labours of any
brother, the record of which would have thrown addi-
tional light on the history of the denomination. He
has anxiously endeavoured to do justice to all, render-
ing honour to whom honour is due; and has done his
utmost to furnish information respecting the progress
of the community in every district. Where he could
not furnish all the information desirable, he has given
vill. PREFACE.

all that was obtainable. Secondly, in the latter part of
the work several years are embraced at one view, and
the successful labours of some brethren could not well
be noticed, because the stations on which they laboured
made little or no progress on the whole during the
period under review, though they might greatly im-
prove during the time that these brethren laboured
thereon.

As to the general character of the work, the Author
believes it may correctly be represented as a sober and
truthful record of facts. He has spent no little time
in carefully examining his materials and in balancing
evidence, in order that he might give the substance
truthfully and correctly. And it is some evidence of
the accuracy of the facts he has detailed, that though
they have all been examined by ten different com-
mittees, living in the several districts of the Connexion,
not a single objection has been raised to any fact of any
moment. The writer can conscientiously affirm that
he has laboured to avoid all colouring or exaggeration,
and to present the naked truth before his readers.

The work is neither controversial, laudatory, nor
apologetic. The Author has anxiously guarded against
feeding denominational pride and vanity, and has
seldom adduced an argument directly in favour of the
Connexion, or as an answer to an opponent. He has
invariably felt an earnest desire to promote the spiritual
good of his own community, by recording examples
PREFACE. ix.

worthy of imitation, and narrating evils and failures as
an admonition to increased vigilance and caution; and
has been wishful to furnish such information, and pre-
sent such facts, as would enable intelligent readers of
other denominations to form their own unbiassed judg-
ment of the community whose history he has written.

He hopes he has not recorded any thing that will
give just cause of offence to any section of evangelical
Christians. The intollerance and persecuting spirit of
many clergymen of the Church of England is noticed
in several places, but never except when necessary to
the fidelity of the narrative. Innumerably more ex-
amples of a similar kind could have been furnished
had the writer felt any pleasure in recording them ;
but he can truly say that it has been far more agree-
able to him to narrate the generosity and Christian
kindness of other clergymen than to record examples
of the foregoing class. He has felt bound to give a
full account of the expulsion of Messrs. Bourne and
Crowes from the Wesleyan community ; but he hopes
he has done it in a spirit of candour, and without
transgressing the law of brotherly kindness and charity.
Grateful mention of the kind assistance of Wesleyan
ministers and friends, and of the catholicity of senti-
ment manifested by Independents, Baptists, and other
religious denominations, will be found in many por-
tions of this volume.

To enhance the value of the work as a book of re-
X. PREFACE.

ference, a copious index has been prepared. This, it
is hoped, with the ample headings of each chapter,
will be of considerable service in enabling readers
easily to find any particular which they may desire to
examine.

Those readers who are not familiar with the ecclesi-
astical terms common among Methodists, nor acquaint-
ed with the constitution of Methodist societies, would
do well to read the former part of the last chapter
before the other portions of the volume,

It may not be improper to add a word about the
style in which the work is written. The Writer has
not studied ornament—he makes no pretention to
polish; he has aimed at simplicity, perspicuity, and
sobriety, and hopes he has not greatly failed in this
respect. More vigour and animation in some places
would, doubtless, have been an improvement; but
delicate health, the pressure of numerous duties, and
the character of his materials in some instances, have
rendered vigorous and animated writing next to im-
possible. The bulk of the volume bears but a small
proportion to the amount of labour spent upon it, but
the labour has consisted more in collecting, examining,
sifting, and arranging his materials, than in the com-

position.

Whatever imperfections may be found in the work,
the Author humbly hopes that it will be of some
PREFACE. xi.

service to the cause of evangelical truth and Scriptural
piety; and he prayerfully commits it to the candour
of the reader, and to the blessing of Almighty God.

THE AUTHOR.
Hull, November 28th, 1859.
PREFACE TO THE SECOND EDITION.

Tue first edition of this work, comprising 3000 copies,
being partly designed to assist in the commemoration
of the Jubilee of the Connexion, extended only to the
Conference of 1859. The Conference of 1860 directed
the compiler to add another year to the history, so as
to include fifty years complete. He at once attended
to the direction, and as early as was compatible with
his other duties completed his task. But the report
of a new and enlarged edition to be speedily issued
being widely circulated, greatly retarded the sale of
the former one, as numerous friends naturally wished
to have a copy of the complete history, and therefore
deferred for a considerable time the purchase of one
of the first edition. This has delayed the publication
of the new and improved edition, as it would have
involved considerable pecumary loss to issue a second
edition while any considerable number remained of
the former. The delay has, however, afforded the
Compiler a better opportunity of more carefully re-
vising and of considerably improving the work. Many
of the extracts from Preachers’ Journals, which in the
PREFACE. xii,

first edition he deemed it best to insert for the sake of
authenticity, have in this edition been incorporated
in the regular style of the narrative, and condensed
into much less space, thereby contributing to the
literary improvement of the work. But reverence for
the character of Messrs. BournE and Ciowss, as the
chief founders of the Connexion, has restrained him
from taking the same liberty with their compositions,
deeming it best to allow them generally to make their
respective statements in their own style.

The unusually long headings to the chapters, useful
in the circumstances under which the sheets of the
first edition were issued, have in this edition been
greatly abridged, most needful particulars being in-
serted in. the very copious index prepared after the
issue of the work in sheets, which index has been
somewhat enlarged in the present edition.

One or two unimportant facts have, for certain
reasons, been omitted in this edition, and one or two
unimportant statements have been slightly modified ;
but no material change will be found in the statement
of the facts generally. Besides the history of the
fiftieth year of the denomination contained in this
edition, which is not in the former one, additional
information is given in several places, rendering greater
completeness to the whole.

This edition is printed on very superior paper to
xiv. PREFACE.

that of the former, and the typography is equally
superior, both in accuracy and beauty, and will, it is
hoped, give great satisfaction to the purchasers.

May the Divine blessing attend its perusal, and.
render it a means of instruction and profit to all who
shall read it.

NOTE TO THE THIRD EDITION.

Tuis edition is published in a cheaper form chiefly to
meet the wants of many members of the community
who have not much money to expend on books, and
yet are wishful to possess a copy of the history of the
denomination to which they belong. In other respects
it is exactly the same as the Library Edition, being
printed from the same type and at the same time with
it.

Jubilee School, York,
December 31st, 1864.
CONTENTS.

 

CHAPTER I.
AGE
Inrropucrory Ossrrvations—AN Account oF Masszs.
BournE AND CLOWES .. 4 see “its ae 1
CHAPTER II.
First Camp Merrine netp on Mow Hitz se ee 9

CHAPTER III.

Expvision oF Mr. Huen Bourne, anD THE FORMATION
OF A SEPARATE SOCIETY 4 a si vo 96

CHAPTER IV.
Exputsion or Mr. Chowzs, aND THE FORMATION OF A
Socrery at TunstTaLt .. a es a3 .. 40

CHAPTER V.

First Generat MEeErring HELD, AND THE NAME OF
“PRIMITIVE METHODISTS” ASSUMED .. a .. AT

CHAPTER VI.
Progress OF THE ConNEXION FROM 1812 To 1816 .. 5+

CHAPTER VII.
Progress OF THE ConnExIoN In 1816 anp 1817.. .. 64

CHAPTER VIII.
PROGRESS OF THE CONNEXION IN 1817 ann 1818 ne ewe
CHAPTER IX.

PROGRESS OF THE CONNEXION IN THE EARLY PART OF
1819, anD THE Preparatory Mrntine os .. 85
xvi. CONTENTS,

CHAPTER X.
PAGE
Progress FROM THE PrepaRaToRY MEETING TO THE FIRST
CoNFERENCE es ae ie ws ms .. 100
CHAPTER XI.

PRoGRESS FROM THE First To tHE SreconD CoNFERENCE 110

CHAPTER XII.
PrRo@REss FROM THE SECOND TO THE THIRD CONFERENCE 138

CHAPTER XIII.
Progress FROM THE THIRD TO THE FourtTH CONFERENCE * 165

CHAPTER XIV.
PROGRESS FROM THE CONFERENCE OF 1823 ro THAT OF 1824 195

CHAPTER XV.
ProGReEss FROM 1824 To 1828 a ee Fe we. 215

CHAPTER XVI.
Procress From 1828 ro 1833 hy 4 ie .. 253

CHAPTER XVII.
Progress FROM 1833 to 1840 Ai 3 ad be .. 9310

CHAPTER XVIII.
Progress FRoM 1840 to 1850 i 34 od .. 407

CHAPTER XIX.
Progress From 1850 ro 1860 Pr . Pa .. 488

CHAPTER XX.

DocrrIngs AND DISscIPLINE OF THE ConNEXION—CoNCLU-
DING OBSERVATIONS ye oe s i .. 566
THE HISTORY

OF THE

PRIMITIVE METHODIST CONNEXION.

CHAPTER I.
Introductory Observations.—-An Account of Messrs. Bournz and Crowes.

HE kingdom of heaven is like to a grain of mustard-seed,
which a man took and sowed in his field: which indeed is

the least of all seeds; but when it is grown, it is the greatest
among herbs, and becometh a tree, so that the birds of the air
come and lodge in the branches thereof.” Such is the beautiful
and expressive imagery by which the Divine Author of Christianity
indicates the feeble origin, gradual progress, and ultimate extension
of His religion in the world. Ecclesiastical history both illustrates
and justifies the correctness of this representation. Small and
feeble was Christianity at the beginning; and, according to out-
ward appearances, nothing was more unlikely than that it would
gain a permanent establishment, much less extend itself into all
parts of the earth. Few of the rich, the learned, and the great
gave it their patronage; the vast majority regarded it with scorn;

B
2 THE HISTORY OF THE

and not unfrequently opposed it with bitter hatred. The “common
people heard the Saviour gladly,” and during his lifetime a few
hundreds of them became his sincere and devoted followers. But
being without the influence of rank, the advantages of learning,
and the help of extraordinary talents, they could render but little
aid towards the establishment of a new religion. Even the apostles
of Christ, his confidential friends, and his chief messengers to the
nations, were men of humble rank and obscure origin. They were
not selected from the nobles of the land, nor from the learned
classes, but from the fishermen of Galilee and from tax-gatherers :
men of common sense and of sound understandings, but “un-
learned and ignorant,” or home-bred, possessing no extraordinary
talents, and retaining much of their rough Galilean dialect and
rusticity of manners.

‘Yet unpromising, as to its outward aspect, as was Christianity at
its commencement, and virulent and powerful as was the opposition
it had to encounter, it nevertheless triumphed over all, and, despite
of Jewish unbelief and gentile superstitions, spread its heavenly
doctrines with wondrous rapidity, and shed its benign and soul-
transforming influence upon multitudes of the most degraded and
wretched among men, awakening their dormant mental energies,
raising them in the scale of society, fitting them for the efficient
discharge of all social and religious duties, and elevating them to
the dignity of sons of God and heirs of heaven.

And though Christianity has frequently been shorn of its
strength to a mournful degree, and seriously hindred in its pro-
gress, it yet retains its footing in the earth; and while other
religions are losing their hold upon the nations, and hastening to
decay, it is exhibiting new life, putting forth increased energies,
gaining new conquests, and bids fair to fill the world, in due time,
with the light and purity of its Divine doctrines, and regenerate
“all nations, and kindreds, and peoples,” by its superhuman
power. Such has been its progress, that it has become a tree
whose fertile branches are extended into all quarters of the globe,
and beneath whose blessed shade all nations will ultimately seek
PRIMITIVE METHODIST CONNEXION,. 3

repose. May the period be hastened when “ the kingdoms of this
world shall become the kingdoms of our Lord and of his Christ,”
and ‘all shall know him from the least to the greatest.”

In a more limited sense than that at which we have just hinted,
the representation of the Saviour, in the beautiful parable above
quoted, has received illustration in the origin and progress of
various sections of the church of Christ, which have been raised
up in the order of Providence in different ages and countries, for
the revival and extension of pure Christianity.

Both our limits and design forbid enlargement upon this point,
otherwise instructive and interesting details might be given re-
specting the Paulicians, the Waldenses, the Wickliffites, the
German Reformers, the Moravian Brethren, the great Methodist
bodies in England and America, and other evangelical and useful
denominations of Christians. We must proceed at once to the
history of the community whose origin and progress we have
undertaken to narrate, and which we humbly think will afford
another illustration of the parable already quoted. In creation,
providence, and grace, great things are often seen springing from
small beginnings. Seldom has such a combination been more
strikingly displayed than in the commencement and progress of
the Primitive Methodist Connexion. That the reader may learn
how humble was the origin, how feeble the commencement of this
now prosperous section of the Christian church, may clearly per-
ceive the character of the work carried on thereby, and gratefully
recognise therein the Divine hand, it may be of service first to
furnish a brief account of the principal persons who were honoured.
by God in its formation and early extension.

First in the order of time was the late Mr. Hugh Bourne. His
paternal ancestors were of Norman extraction, and came over to
England with William the Conqueror, or during his reign, and
settled in the north of Staffordshire, in the possession of a con-
siderable estate. The immediate progenitors of Hugh Bourne
were, however, of more humble rank in life. His father, Mr.
Joseph Bourne, was a small farmer, a wheelwright, and a timber

B2
4 THE HISTORY OF THE

dealer. He was a man of a violent temper, and of somewhat
dissolute habits, but withal a zealous Churchman. Ellen Bourne,
the mother of Hugh, was an estimable woman, who feared God,
and served him according to the light she possessed.

Hugh Bourne was the third son and fifth child of his parents,
and was born at Fordhays, in the parish of Stoke-upon-Trent,
Staffordshire, April 3rd, 1772. His mind was early impressed
with the importance of religious truth; being, like many other
great and good men, indebted, under God, for this benefit to the
teaching, example, and prayers of his excellent mother. She
taught him according to her ability the existence and character of
God, and the necessity of prayer, industry, and sobriety, together
with other branches of practical piety.

The following extract will excite the sympathy of the Christian
reader, and partly account for the earnestness with which Mr.
Bourne afterwards preached, and otherwise enforeed the doctrine
of a present salvation :—“ About my sixth or seventh year, I was
deeply convinced of sin; and for a period of above twenty years
afterwards, I seldom went to bed without a dread of being in hell
before morning; and in the morning I had a dread of being in
hell before night. Still, as I grew up I was regarded as being a
moral man, and some persons thought me a righteous man. But
‘the heart knoweth its own bitterness ;’ and I think during these
twenty sorrowful years no man could have induced me to believe
that there was any sorrow like my sorrow.” His God-fearing
mother had not then a knowledge of salvation by faith in Christ,
nor had he yet enjoyed the privilege of hearing the Gospel clearly
preached. No evangelical clergyman was then to be found in the
neighbourhood of his residence, and Methodists and other Dissent-
ers he had not heard. Afterwards he pathetically exclaims, “Oh!
that I had had some one to take me by the hand and instruct me
in the mystery of faith and the nature of a free, full, and present
salvation! How happy would it have been for me! But I looked,
and there was no eye to pity; I mourned, but there was no hand
to help!” At length, however, light and deliverance came. A
PRIMITIVE METHODIST CONNEXION. 5

friend at Burslem lent his mother a book, containing -several
treatises and sermons, among which was a sermon on the Trinity,
by Mr. Wesley, the reading of which was the means of enlighten-
ing his mind as to the nature of true religion; and some time
afterwards the reading of Fletcher’s “ Letters on the Spiritual
Manifestation of the Son of God,” gave him additional light, and
led him to the exercise of faith in Christ, when his sins and
sorrows were instantly removed, and he was filled with peace and
joy. Love to God and all mankind overflowed his soul, and he
had such a foretaste of heaven as he had not previously believed
to be possible for anyone to enjoy in this world. This important
event occurred in his father’s house at Bemersley, in the pansh of
Norton-in-the-Moors (whither the family had removed), in the
spring of 1799, he being then about twenty-seven years of age.
At the midsummer following he united with the Methodist society
at Ridgway, in the neighbourhood of Bemersley, three or four
miles from Tunstall, His excellent mother connected herself with
the society soon afterwards, and towards the close of the year his
brother James was brought to God, and became a member of the
same church. He subsequently occupied a conspicuous place in
the Primitive Methodist Connexion; and though engaged in secu-
lar business, yet laboured extensively to promote the prosperity of
the cause, and for many years took an active share in its manage-
ment.

Next, in the order of time, we shall introduce the late excellent
William Clowes. He was born at Burslem, Staffordshire, March
12th, 1780. His father, Samuel Clowes, like the father of Mr.
Hugh Bourne, was a man of dissipated habits, but was brought to
God in his last affliction. Ann Clowes, the mother of William,
was the daughter of Mr, Aaron Wedgwood, a man of talent and
enterprise, and was one of the first manufacturers, at Longton,
who produced china-ware or porcelain. She was naturally amiable,
had a strong mind, and, like the mother of the Bournes, was
educated in the doctrines and ceremonies of the Church of
England, and was of unblemished morals; but, like Mrs. Ellen
6 THE HISTORY OF THE

Bourne, was not acquainted with the doctrine of justification by
faith, till instructed therein by her son, when she trusted in the
atoning sacrifice of Christ, and found peace with God.

Her son William gave early indications of superior physical and
mentai powers. At the premature age of ten years he was ap-
prenticed to his uncle, Mr. Joseph Wedgwood, of Burslem, to
learn a branch of the pottery manufacture. About the same time
he was convinced of sin, especially of disobedience to his parents,
through attending some prayer-meetings held for children, by a
pious woman named Nancy Wood; and some time afterwards, in
a revival of religion at Burslem, he was brought to feel the
depravity of his nature, and the need of pardoning mercy. It is
thought that had a pious friend then given him suitable instruction
and encouragement, he would have sought and found the inesti-
mable blessing of early piety. | Unhappily, no pious friend
performed this duty; and not improving the visitation of mercy,
his good impressions vanished like the morning cloud and the
early dew, He grew up in sin, was excessively fond of amuse-
ments, greatly delighted in drinking and dancing, and was
frequently engaged in the diabolical practices of gambling and
fighting. When about twenty years of age, his apprenticeship
being ended, he entered upon a wider career of folly, and his
recklessness was seldom equalled. Having been informed of a
new pottery establishment at Hull, in Yorkshire, he went thither,
and obtained employment. Being an excellent workman, he
could sometimes earn twenty shillings a day; but such was his
prodigality that he involved himself in debt and embarrassment.
His vicious practices also endangered his civil liberty. War was
then raging against France—marines were wanted to assist in it—
and on one occasion he had a narrow escape from being impressed,
and forcibly sent on board a man-of-war, then lying in the
Humber. He had been embroiled in a quarrel at a public-house,
and no sooner had the struggle ended, than the combatants were
seized by the press-gang, despite his efforts to escape; and it was
only through the intercession of his employer and that of the
PRIMITIVE METHODIST CONNEXION. 7

landlord of the public-house, that he was liberated. Mr. Clowes
then hastened back to Staffordshire, and, soon after, made some
sincere, though at first unsuccessful, efforts to reform his conduct.
He had previously entered into the marriage state, partly with a
view of breaking off from his vicious companions, and leading a
better life; and he now attempted to abandon the practice of
excessive drinking, limiting himself to half-a-pint of beer a-day.
He was still, however, ignorant of the way of salvation by faith in
Christ. But, happily, he was invited to a preaching service at
Burslem, one evening, which was followed by a lovefeast, wherein
he felt the powerful operation of the Holy Spirit, and he solemnly
resolved to yield himself unreservedly to God; and, after return-
ing home, wisely unbosomed his feelings to his wife. The
following morning, January 20th, 1805, he attended a prayer
meeting in a private house at Tunstall; and there he ventured to
cast the burden of his sins at the foot of the cross, and obtained
instant relief. The meeting was a noisy one; but it does not
appear that Mr. Clowes joined in the noise. He says, “In an
agony of wrestling prayer, I believed God would save me—then I
believed he was saving me—then I believed he had saved me—and
it was so. I did not praise God aloud at the moment of my
deliverance ; but I was fully persuaded that I was pardoned, and
I had peace with God through Jesus Christ. Accordingly, when
the meeting was ended, and some one asked me how I was going
on, I instantly replied, ‘God has pardoned all my sins.’ The
people then fell upon their knees, and returned thanks to God for
my great deliverance.” So calm, however, did he appear, and so
quiet was he, that a person present on the occasion told us that
several doubted the reality of his conversion. But the fruits soon
proved the genuine character of the work then wrought in him,
The reformation of his life was complete. He became sober,
industrious, and upright in his dealings, and saithfully discharged
all the debts he had previously contracted for drink at public-
houses, as well as those he had contracted elsewhere. The change
was great and striking, and apparent to all. Having had much
8 THE HISTORY OF THE

forgiven, he loved much in return; and his religious zeal and
diligence were extraordinary. He at once united with the Metho-
dist society at Tunstall, meeting in class with Mr. James Steel,
who afterwards became a pillar in the Primitive Methodist society
in that locality. The useful and illustrious course which Mr.
Clowes now began we shall see continued, without interruption,
through the remainder of his life, and shall, in due time, observe
the prominent part he took in the early movements of the con-
nexion, and his successful efforts to promote its prosperity and
extension.
PRIMITIVE METHODIST CONNEXION. 9

CHAPTER II.

Work of God at Harriseahead.—Formation of a Society.—Chapel built.—
Day’s Praying upon Mow.—Camp Meeting contemplated.—L. Dow’s
Visit.—First Camp Meeting held.—Deseription of it by Messrs. Bournr
and CLowEs.

have previously narrated the conversion of Mr. Hugh
Bourne, and his union with the Methodist society. We
must now proceed to detail his religious progress, and the
commencement of his eminent usefulness. He did not soon begin
to exercise his gifts in public; his natural timidity, increased by
the peculiar circumstances of his childhood and youth, operating
injuriously, and preventing him for some time from taking any
prominent part in religious exercises. He says, ‘I never prayed
in public for a year and a half, or more, after I joined the society.
I was pressed upon to do it at the Burslem Sunday night prayer-
meetings; but at the instant I thought to try, the power of
utterance seemed entirely to leave me.” But during this time he
wisely sought a better acquaintance with Scriptural theology, and
made religions subjects the themes of his earnest and prayerful
study. Before his conversion he had diligently laboured to
acquire a knowledge of various useful sciences, but from the period
of his second birth, and his union with the Methodists, he chiefly
studied the important and glorious science of theology. “From
this time,” he says “my reading and studies were turned much
(though not wholly) from arts, sciences, and general learning, and
fixed more fully than before on the doctrines of Divine truth, and
on the reading and study of Christian experience.” An opening
Ny

10 THE HISTORY OF THE

at length occurred for the exercise of his gifts in a very profitable
manner. He had entered into business for himself; and early in
the year 1800, he purchased a quantity of oak timber at Dale’s
Green, between Harriseahead and Mow Cop, which circumstance
brought him much into that neighbourhood ; and about the same
time he was prevailed upon to undertake the wood-work at the
Stonetrough colliery in the same locality. The vicinity is thus
described by himself:—“ Mow Cop, anciently written Mole Cope, is
a great, rough, craggy mountain, the highest land in this part of
England, as is shown by the canals and other waters. It runs
nearly north and south, ranging between Staffordshire and
Cheshire, and is in both counties. The southern end is nearly
two miles from the Kidsgrove colliery, in Staffordshire, and the
northern end is about three miles from the town of Congleton, in
Cheshire. It is about three miles north-west from Bemersley.
Harriseahead is about half-a-mile east of Mow Cop. [About four
miles from Tunstall and Burslem.] The land is mostly poor,
barren, and unproductive, causmg the face of the country to have
an unpleasant appearance.” In this rough locality, the inhabitants
of which were mostly uncultivated in their manners, and unlovely
in their moral character, Mr. Bourne found a suitable sphere for
the useful exercises of his gifts and graces. He looked around
him with a heavy heart, and sighed over the godless state of the
people; and as he saw no means of improving it, it became a
serious question with him, whether he could long remain here and
maintain his religious character. He was however, not only
enabled to retain his piety, but was also the means under God of
bringing a considerable portion of the territory under Scriptural
cultivation. At Harriseahead, there lived a relative of Mr.
Bourne, Daniel Shubotham, a man of some talent and energy, but
ungodly and profane ; “a boxer, a poacher, and a leading character
in crime.” His father had left him considerable property, but
through his prodigality he had squandered most of it, and though
he still lived on his small freehold, he worked in the mines as a
regular collier. Happily he was induced to enter into conversation
PRIMITIVE METHODIST CONNEXION. 11

with Mr. Bourne on teligious subjects. On the 24th of December,
1800, he and another collier came to Mr. Bourne for pious
converse, and an arrangement was made for Mr. B. to visit Daniel
at his own house next morning. Mr. Bourne spent the interven-
ing night in great sorrow and travail of soul; and the next
morning he felt it a cross to go to the house of his relative. He,
however, fulfilled his engagement; and it is supposed that,
through lack of confidence in his own conversational powers, he
took with him a book written by a member of the Society of
Friends, and a written account of his own conversion. After the
conversation was over, Mr. Bourne left the house without prayer,
not yet having courage to engage in prayer in the presence of
others. Daniel accompanied him part of the way on his return,
and Mr. Bourne explained to him some important passages of
Scripture, and urged him to flee from the wrath to come. Daniel
became decided, and soon after found peace through faith in
Christ. About the same time another collier, Matthias Bailey,
was brought to God through hearing a sermon in the open air at
Newchapel, a village in the same vicinity; and between him, and
his neighbour Daniel, and Mr. Bourne, a strong religious friend-
ship was formed. They were zealous for the Lord of Hosts,
conversed with their fellow-workmen and others on the things of
God, and established prayer-meetings in the neighbourhood. A
great revival of religion took place ; a number of sinners turned to
God in penitence and faith, and a striking reformation was
witnessed in the locality. On week-day evenings prayer-meetings
were prudently limited to a reasonable time, that they might not
interfere with other duties; and as new converts increased, and
persons desirous of engaging in prayer multiplied, opportunities
for all to exercise their gifts herein frequently failed, which often
led to complaints about the meetings being concluded too soon.
On one of these occasions, Daniel Shubotham, with his charac-
teristic warmth, said, «You shall have a meeting upon Mow some
Sunday, and have a whole day’s praying, and then you'll be
satisfied.” The idea thus originated was not immediately carried
12 THE HISTORY OF THE

out; but it was not entirely forgotten, and we shall soon see
circumstances arise through which the project was substantially
accomplished.

In the meanwhile the work of God continued to prosper, more
or less, and it spread to Kidsgrove as well as to the Cheshire side
of Mow; and a necessity was now laid upon Mr. Bourne to
exercise his gifts in a still more conspicuous manner. He had
often been requested to lead the class at Ridgway, where he was a
member, but through timidity had dechned ;—but as there was no
one to look after the new converts at Kidsgrove, he went thither
a few Sunday mornings to speak to them, and here made his first
attempt at class-leading. He was shortly after urged to begin to
preach, his friends probably judging that his general information
and his knowledge of Divine things qualified him for the acceptable
and useful discharge of pulpit duties, There was also a lack of
preaching services ‘at Harriseahead and the neighbourhood.
Preaching had been for some years established at the house of
Joseph Pointon, on the Cheshire side of Mow, about a mile and a
half from Harriseahead ; but the preaching was only once a
fortnight on the Sabbath, and this appears to have been the only
preaching provided for the neighbourhood. It was therefore
arranged for Mr. Bourne to preach on one of the Lord’s days on
which no preaching was appointed. July 12th, 1801, was the
Sabbath selected for the purpose, With great fear and trembling
he repaired to the place, dreading lest his imperfect efforts should
injure the cause of God. But much earnest prayer had ascended
to heaven in his behalf from the pious people in the neighbourhood,
in answer to which he, doubtless, received much benefit, and the
congregation being too large to be accommodated in the house, he
had the courage to conduct the service in the open-air. He
selected for his text, Heb. xi. 7, ‘‘ By faith Noah being warned of
God,” &c. He does not appear to have been very fluent on the
occasion ; but his word was attended with power, one person
decided to live to God, and a powerful prayer-meeting followed, a
prelude to the mighty praying services which characterized the
PRIMITIVE METHODIST CONNEXION. 13

great open-air meetings in which Mr. Bourne afterwards took a
zealous and active part. But though he had made this useful
attempt at preaching, he never received the sanction of the regular
authorities of Burslem circuit. He, however, continued to preach
wherever Divine Providence seemed to open the way, and
Newchapel, Bradley Green, Brown Edge, and Norton, soon
shared in his zealous efforts. During this year, too, a chapel was
built at Harriseahead, capable of seating two hundred persons,
chiefly through his exertions. The chapel was regularly supplied
with preaching by the Burslem circuit, and the society duly
recognised.

Mr. Bourne, however, was of opinion that too much preaching
was appointed, which he believed operated injuriously, preventing
the people’s gifts from being sufficiently exercised in prayer-
meetings. Those who had been brought to the Lord remained
steadfast, but for a long time no new converts were added to their
number, which was a cause of great grief to his mind. But a
revival of religion took place among them towards the close of the
year 1804, by which he was greatly cheered and strengthened.
It was brought about in the following manner :—a person named
Clarke, residing at Congleton, had solicited some Methodists from
the neighbourhood of Stockport, who were famed as revivalists, to
attend a lovefeast in Congleton chapel. Mr. Bourne and others
were invited to meet them, and acceded to the invitation. Mr.
Bourne says, “I was greatly blest at the lovefeast. I sat in the
gallery. Two men, revivalists, sat in the pew before me. One
leaned back, and asked whether the Lord had cleansed my heart ?
I said, ‘I do not know, but he is blessing me.’ He said, ‘You
may have a clean heart to-night. Pray to God to shew you your
heart.’ But I did not understand him. In the lovefeast they
spoke very pointedly of full sanctification. After the lovefeast we
went into the house to have a meeting with the Stockport men.
I was surprised at their earnestness, zeal, and faith. They urged
a full and present salvation, and then prayed for some of our
people, who obtained the blessing. One came and prayed for
lt THE HISTORY OF THE

me—another talked to me, and I felt power come. They asked
me if the Lord had washed my heart. I said he was blessing me.”

The next night he attended the class-meeting at Harriseahead,
when the Spirit of God was poured out in an unusual manner.
Mr. Bourne says, “ I was humbled down, and shown the manner
in which the Stockport men worshipped. I came by simple faith,
and obtained the blessing ; and after the meeting was concluded,
the power of God came upon us in such a degree that we began
again and again, and for some time could scarcely stand or speak,
so great was the power of God upon us.” The reception of the
blessing of entire sanctification by several of the members was
followed by the conversion of sinners, and a considerable extension
of the work of God. A revival soon after broke out at Tunstall
and Burslem, and at the former place James Nixon and Thomas
Woodworth, (of whom we shall have to speak more particularly
hereafter), among others were brought to God. William Clowes,
as we have seen, was also converted about the same time, having
found peace at a prayer-meeting, January 20th, 1805. On the
following Sabbath he attended a lovefeast, at Harriseahead, which,
he says, “‘ was rendered memorable to me, not only on account of
a glorious deliverance from darkness and temptation, but also on
account of my acquaintance with Daniel Shubotham beginning
then.” An intimate acquaintance was soon afterwards formed
between him and Mr. H. Bourne, who was evidently attracted
towards him by his extraordinary faith and devotion. Under date
of March 27th, of the same year, we find the following entry in
the journal of the latter: “They are getting lively at Burslem.
I came back with William Clowes. He is invited to meetings
about Burslem. He is got very solid. He said that last Saturday
night, when he reached home, he prayed to the Lord to seal him,
and the weighty power of God came upon him, and it made him
more steady in spirit. .... Such a man for faith I scarcely
ever saw; he gains any blessing almost immediately. He grows
up into God and our Lord Jesus Christ at a very great rate.”
The next week we find the following entry: “He [W. Clowes]
PRIMITIVE METHODIST CONNEXION. 15

says, that in his work, and everything, he gives up all to God, and
he has full and perfect patience, and submission to the will of God
in all things. And when he speaks a word which seems to be out
of place, or neglects anything, he immediately goes to God, and if
he only says, Lord help me! he feels the power of God as soon
as he has spoken. This man is such an example of living by faith
as I scarcely ever met with, and which I am not at present able to
follow.”

Again: Saturday, April 20th,—“TI was at Tunstall. William
Clowes has become a labourer, and the Lord owns his work. He
is one raised up immediately by God,—a man of uncommonly deep
experience, of unusual growth in grace, deep humility, steady zeal,
and flaming love. Such a man I scarcely ever met with. O God,
that thou wouldst make me like him! I desire it from my heart ;
grant it to me, O my Father, for the sake of Jesus Christ, that I
may be conformed to my Saviour’s image, and grow up into Him.
It seems as if the Lord has raised him up to assist in keeping the
revival steady.” What a blessed preparation for extensive useful-
ness did both these distinguished men receive! How manifest the
grace of God in qualifying them for the extraordinary work to
which His Providence was now about to call them, and in which
they were successfully engaged for many years !

The revival at Harriseahead was by some means injured early in
the year 1806, and more than twelve months elapsed without a
single conversion taking place. This was a cause of grief to many,
and a desire fora day’s praying upon Mow was revived, in the
hope that it would be a means of quickening the society, and of
the conversion of sinners. This desire was strengthened by the
stirring accounts of American Camp-meetings which had for
several years appeared in the Methodist Magazines, which Mr.
Hugh Bourne and others had read with intense interest. These
extraordinary meetings appear to have arisen about the beginning
of the present century, and to have derived their name from the
fact that the people who attended them encamped in fields or
woods during their continuance. The fullest description of one
16 THE HISTORY OF THE

which we have seen, is by the Rev. Joshua Marsden, Wesleyan
Minister, in his “ Narrative of a Mission to Nova Scotia, New
Brunswick,” &c. The extract from this work, given by Mr.
Hugh Bourne, in his History of the Primitive Methodist Connex-
ion, may here be inserted, as it will cast some light upon the
movements we are now about to narrate. Mr. Marsden says,
« During my continuance in this city, [New York,] I had an
opportunity of attending several Camp-meetings; and as the
nature of these stupendous means of grace is not distinctly known,
I will spend a few moments in making my readers acquainted with

“The tents are generally pitched in the form of a crescent, in
the centre of which is an elevated stand for the preachers, round
which, in all directions, are placed rows of planks for the people
to sit upon while they hear the Word. Among the trees, which
spread their tops over this forest-church, are hung’ the lamps,
which burn all night, and give light to the various exercises of
religion, which occupy the solemn midnight hours. It was nearly
eleven o’clock at night when I first arrived on the border of the
camp. I left the boat at the edge of the wood, one mile from the
scene; and when I opened upon the camp-ground, my curiosity
was converted into astonishment, to behold the pendant lamps
among the trees; the tents half encircling a large. space; four
thousand people in the centre of this, listening with profound
attention to a preacher, whose stentorian voice and animated
manner carried the vibration of each word to a great distance
through the deeply umbrageous wood, where, save the twinkling
lamps of the camp, brooding darkness spread a tenfold gloom.
All excited my astonishment, and forcibly brought before my view
the Hebrews in the wilderness. The meetings generally begin on
Monday morning, and on the Friday morning following break up.
The daily exercises are carried forward in the folowing manner
in the morning, at five o’clock, the horn sounds through the
camp, either for preaching or prayer; this, with similar exercises,
or a little intermission, brings on the breakfast hour, eight o’clock ;
PRIMITIVE METHODIST CONNEXION 17

at ten, the horn sounds for public preaching, after which, until
noon, the interval is filled up with little groups of praying persons,
who scatter themselves up and down the camp, both in the tents
and under the trees. These smaller exercises are productive of
much good; a powerful spirit of prayer and exhortation is often
called forth, and I have frequently seen three or four persons lying
on the ground crying for mercy, or motionless, without any
apparent signs of life, except pulsation. After dinner, the horn
sounds at two o’clock; this is for preaching. I should have
observed, that a female or two is generally left in each tent, to
prepare materials for dinner, which is always cold meats, pies,
tarts, tea, &c., the use of ardent spirits being forbidden. Anda
fire is kept burning in different parts of the camp, where the water
is boiled. After the afternoon preaching, things take nearly the
same course as in the morning, only the praying groups are upon
a larger scale, and more scope is given to animated exhortations
and loud prayers. Some who exercise on these occasions soon
lose their voices, and, at the end of a camp-meeting, many of both
preachers and people can only speak in a whisper. At six o’clock
in the evening, the horn summons to preaching, after which,
though in no regulated form, all the above means continue until
morning; so that go to whatever part of the camp you please,
some persons are engaged in them: yea, and during whatever
part of the night you awake, the wilderness is vocal with praise.
“At this camp-meeting, perhaps not less than one hundred
persons were awakened and converted to God. I have heard
many say, that they never heard such praying, exhorting, and
preaching anywhere else; and those who engage feel such a
Divine afflatus, that they are carried along as by the force of a
delightful torrent. Indeed, this has been so much the case with
myself, the several times that I preached and exhorted at these
meetings, that I was sensible of nothing but a constraining
influence transporting me beyond myself, carrying me along with
a freedom and fulness both of emotion and language, quite
unusual. And yet I had no very friendly views of camp-meetings
c
18 THE HISTORY OF THE

until I attended them. However, I am now satisfied that they are
the right hand of Methodism in the United States, and one main
cause why the societies have doubled and trebled there within a
few years.” '

Graphic descriptions like this of the exciting scenes frequent in
American camp-meetings, kindled, as they were greatly calculated
to do, in the ardent minds of Mr. H. Bourne and his zealous
friends, earnest desires for similar meetings in England; and the
arrival of Mr. Lorenzo Dow, an American preacher of considerable
power and success, contributed to inflame these desires and to
produce the determination to hold a camp-meeting in this country.
Mr. Dow was very successful in preaching at Macclesfield,
Congleton, and other places, and spoke largely in praise of the
camp-meetings in America. Mr. Clowes heard him at Burslem,
about the beginning of April, 1807, and was so impressed with his
preaching and conversation, that he walked nine miles next
morning to Congleton to hear him preach again, and arrived in
time for the first service, which began at five o’clock, and also
remained at the latter, which commenced at nine. Mr. H.
Bourne heard him at Harriseahead, on the previous day, where he
stated that occasionally something of a pentecostal shower attended
camp-meetings, and that for a considerable time as much good had
been done at them in America as {it all other meetings put
together. The next morning, Messrs. H. and J. Bourne heard
him preach his farewell sermon at Congleton, being about to return
to America ; and Mr. H. Bourne purchased of him two pamphlets,
one describing how camp-meetings were held, and the other being
«A Defence of Camp-Meetings. By the Rev. 8. K. Jennings,
A.M.” The reading of these pamphlets caused Mr. Bourne to
determine to hold a camp-meeting at Norton, to counteract the
evils of the wake, or annual parish feast. “In the village of
Norton,” he says, “we had yearly suffered loss by the wake, or
parish revel, held about the 23rd of August. This had given me
much concern, and it came into my mind, that if we could hold a
camp-meeting for about three days, it would engage our young
PRIMITIVE METHODIST CONNEXION. 19

members, and preserve them from being seduced by the vanities of
the wake.” The next Monday evening he went to the class-meet-
ing at Harriseahead chapel, with a view to engage some of the
members to assist at the contemplated meeting. On his arrival,
he heard with pleasure that some of them had talked of having a
camp-meeting ; and when at the close of the class-meeting he
named his intention to hold a camp-meeting at Norton, his friends
readily promised to assist. Eager to enjoy the privilege of attend-
ing a meeting of the kind which had been productive of such good
in America, and which they hoped would be equally successful in
their neighbourhood, they also resolved to have one upon Mow as
early as possible. Having preaching appointed in the chapel both
morning and afternoon every Sunday, and unwilling to incommode
the appointed preacher, they examined the preachers’ plan for a
suitable day. It was found that Thomas Cotton, one of them-
selves, then present, and an advocate for camp-meetings, was
appointed on the 31st of May, and it was instantly agreed that a
camp-meeting should be held on that day; and they all at once
knelt down and joined in earnest prayer for the blessing of God
to attend it and that at Norton, and crown them both with
success. The propriety of publishing the camp-meeting to be held
at Mow was next discussed. It was known that many of their
friends at Tunstall and Burslem were opposed to open-air worship,
and as the meeting was intended only for themselves, some of
them thought it would be best to keep it as secret as possible.
This, however, was overruled. Thomas Cotton wished to inform
his friends in Congleton circuit, and Mr. Bourne wrote him some
notes for the purpose; and “the report flew through the country
as if it had gone on the wings of angels.” In the meantime,
“prayer and supplication were made unto the Lord without
ceasing” to give his blessing with the meeting. The holding of
the meeting was, however, understood to be conditional; if the
weather proved fine a camp-meeting was to be held, and to begin
at six o’clock in the morning ; if rainy, one was not to be expected.
And as much rain fell very early in the morning of the day ap-
c2
20 THE HISTORY OF THE

pointed, Mr. Bourne and most of the Harriseahead friends
concluded that there would be no camp-meeting on that day, and
therefore were not on the camp-ground till some time after the
meeting was appointed to begin. But many people came early
from distant places, and began the meeting at the appointed hour.
Mr. Clowes had prudently gone to the house of his friend, Daniel
Shubotham, on the previous night, in order to be ready for the
beginning of the meeting, and at the time appointed he repaired
to the place, and at once took part in the exercises. The meeting
was held on the Cheshire side of Mow, in a field belonging to J.
Pointon. An account of it was afterwards published by Mr. Hugh
Bourne, from which we extract the following, slightly condensing
some of his sentences :—

“Mow camp-meeting was held on Sunday, May 31st, 1807.
The morning proved unfavorable ; but about six o’clock the Lord
sent the clouds off, and gave us a very pleasant day.

“The meeting was opened by two holy men from Knutsford,
Captain Anderson having previously erected a flag on the mountain
to direct strangers ; and these three, with some pious people from
Macclesfield, carried on the meeting a considerable time in a most
vigorous and lively manner. The congregation rapidly increased,
and others began to join in the holy exercises. The wind was
cold, but a large grove of fir trees kept it off; and another preach-
ing stand was erected in a distant part of the field, under cover of
a stone wall. Returning [from the second stand] I met [with] a
company at a distance from the first stand, praying with a man in
distress. I could not get near; but I there found such a degree
of joy and love, that it was beyond description. I should gladly
have stopped there, but other matters called me away. I perceived
that the Lord was beginning to work mightily. Nearer the first
stand was another company, praying with mourners. Immediately
the man in the former company was praising God, and I found
that he had obtained the pardon of his sins. Many were after-
wards converted in the other company. Meantime preaching
went on without intermission at both stands, and about noon the
PRIMITIVE METHODIST CONNEXNION. 2

congregation was so much increased. that we were obliged to erect

_a third preaching stand. We fixed it at a distance below the first,
by the side of the fir-tree grove. I got upon this stand after the
first preaching, and was extremely surprised at the amazing sight
that appeared before me. The people were nearly all under my
eye; and I had not before conceived that such a vast multitude
was present. Thousands hearing with attention as solemn as
death, presented a scene of the most sublime and awfully-pleasing
grandeur that my eyes ever beheld.

««The preachers seemed to be fired with uncommon zeal, and an
extraordinary unction attended their word, while tears were flow-
ing and sinners trembling on every side. Numbers [of them]
were convinced, and saints were uncommonly quickened.

«« Many preachers were now upon the ground, from Knutsford,
Congleton, Wheelock, Burslem, Macclesfield, and other places,
and an extraordinary variety appeared. One who was a great
scholar and philosopher, and who had been an infidel, till he was
converted under the preaching of Lorenzo Dow, and who had been
in the field of war, and seen death flying in every direction, and
walked in blood over fields covered with the dying and the dead,
shewed the happiness of this land, and the gratitude we owed to
God for being far from the seat of war. Another, who had seen
the horrors of rebellion lately in Ireland, persuaded us to turn to
righteousness, because we were exempt from such calamities. E.
Anderson related the devotion he had beheld in other parts of the
world, and exhorted us to turn to God lest the devout in these
parts should rise in judgment against us. All the preachers
seemed to be strengthened in their work; persuasion dwelt upon
their tongues, while the multitudes were trembling or rejoicing
around.

“The congregation increased so rapidly that a fourth preaching
stand was called for. The work now became general, and the
seene was most interesting. Thousands were listening with
solemn attention; a company near the first stand were wrestling
in prayer for mourners, and four preachers were preaching with
22 THE HISTORY OF THE

all their might. This extraordinary scene continued till about
four o’clock, when the people began to retire, and before six they
were confined to one stand. About seven o’clock a work began
among children, six of whom were converted before the meeting
broke up. About half-past eight this extraordinary meeting
closed; a meeting such as our eyes had never beheld, a meeting
for which many will praise God both in time and in eternity.
Such a day as this we never before enjoyed. It was a day spent
in the active service of God; a Sabbath in which Jesus Christ
made glad the hearts of his saints, and sent his arrows to the
hearts of sinners. The propriety and utility of camp-meetings
appeared to every one. So great was the work-effected that the
people were ready to say, ‘We have seen strange things to-day.’”
_ The following account of this extraordinary meeting is given
by Mr. Clowes, and substantially agrees with that furnished by
Mr. Bourne.

“On the Saturday evening prior to the intended meeting, 1
went up to the house of my friend Daniel Shubotham, and slept
there all night, in order that I might be ready for the camp-meet-
ing next morning.

“The morning was unfavorable ; it was rainy. Nevertheless 1
resolved to proceed to the place; and on my arrival at the hill,
about six o’clock, I found a small group of people assembled under
a wall, singing. I immediately joined them, and several of us
engaged in prayer. When we had concluded the singing and
praying services, one Peter Bradburn preached a sermon, and an
individual from Macclesfield followed with another. The people
now began to be strongly affected, and we commenced another
praying service. During the progress of these labours the people
kept increasing in large numbers, but as they came from various
places, many were at a loss to know to what part of the hill they
should make. At last a person of the name of Taylor, from
Tunstall, suggested that a flag, or something of the kind, should
be hoisted, as a guide to the coming multitudes, directing them to
the place where the religious services were going on. Accordingly
PRIMITIVE METHODIST CONNENION. 23

a Mr. Edward Anderson, from Kilham, in Yorkshire, unfurled
something like a flag on a pole in a conspicuous and elevated
position, which became the centre of attraction.

“Tt was about this time that I stood up on the stand to address
the people. I began by giving a statement of my Christian ex-
perience, and of the motives which had influenced me to attend
the meeting. Then I followed with an exhortation to all to look
immediately to the Lord by faith for a present salvation. During
this period of the meeting the unction of the Holy Spirit flowed
with great power, and the praying labourers engaged most zealously
in praying with mourners. But this did not stay the word of
exhortation, it rather gave it greater energy and effect.

«A second stand was fixed, and a person from Ireland gave an
exhortation ; the substance of it was that we should praise God
for our privileges as English christians, improve them to the glory
of God, and pity and pray for the poor and spiritually degraded
Trish. After this individual had concluded, Mr. Edward Ander-
son, already mentioned, addressed the meeting. He read a part
of his life and experience, which was written in verse, interspersed
with sentences of exhortation.

« As the people kept increasing, it was resolved to fix a third
stand; and in the afternoon a fourth was erected, and all were
occupied with preachers, one at each stand preaching at the same
time. The day was now very fine, and the crowds of people
immensely large.

«The meeting presented at this period a most magnificent and
sublime spectacle,—four preachers simultaneously crying to sin-
ners to flee from the wrath to come; thousands listening with
devout attention, many in deep distress, and others pleading with
Heaven in their behalf; some praising God aloud for the great
things brought to pass, and others rejoicing in the testimony of
their sins being forgiven.

« About four o’clock in the afternoon the numbers of the people
were prodigious ; but after this time many began to retire. Yet
the power of the Highest continued with undiminished force to the
24 THE HISTORY OF THE

last. Towards the conclusion, the services were principally
carried on by praying companies; and at the close, which took
place about half-past eight o’clock in the evening, several souls
were set at liberty.

«At the termination of this memorable day, I felt excessively
exhausted, as I had laboured from the commencement of the meet-
ing, with little cessation, till eight o’clock in the evening. But
the glory that filled my soul on that day far exceeds my powers of
description. Much of the good wrought at this great meeting
remains, but the full amount of that good eternity alone will
develope ; and myriads of saints and angels will everlastingly laud
the Eternal Majesty on account of the day’s praying on Mow
Hill.”

Such ‘is the testimony borne by two unimpeachable witnesses to
the extraordinary power and usefulness of the first English camp-
meeting.
PRIMITIVE METHODIST CONNEXION.

Lo
St

CHAPTER ITI.

Several Camp Meetings.—Expulsion of Mr. Hueu Bourne from the Old
Methodist Society—Labours of Mr. Jamzus Crawroor.—Standley Class
formed.

HE first camp-meeting was great and glorious, and far ex-
ceeded the expectation of its friends, both as to the number of
attendants and the effects it produced. The cloud of the Divine.
presence which then overshadowed the dark and frowning
mountain of Mow was consciously realised by the congregated
worshippers, and showers of blessings descended upon them. The
hallowed influence of this extraordinary meeting extended far and
wide, and produced a visible improvement in the morals of the
people in the immediate neighbourhood. At this meeting it was
announced that another would be held on Mow in July, to con-
tinue for a few days, in order to counteract the demoralizing
influence of the wakes; and that another would be held at Norton
in August, for the same purpose. The former was to begin on
Saturday afternoon, July 18th, 1807, and the latter on Saturday
afternoon, August 22nd. Both these meetings were also published
in the tract written by Mr. Bourne, giving an account of the first
camp-meeting, together with the following prudential regulations
for their management. It was recommended—

1. To get the ground licensed under the Toleration Act, that all
interruption or misbehaviour in the time of meeting might be pre~
vented, or else punished as the law directs.

2. To provide a sufficient quantity of stands and seats.

3. To provide tents sufficient to defend the people from the in-
clemency of the weather.
N

THE HISTORY OF THE

ty

4, To provide a large supply of coals, candles, lanterns, &e., to
light the camp during the night.

5. To get provision sufficient to supply all distant comers during
the Sabbath.

6. To defray the expenses by public collections during the
meeting.

Thousands of the above-mentioned tract contaiming these an-
nouncements and directions were circulated, and produced a
corresponding effect. Messrs. Bourne and Clowes distributed a
considerable number on a journey they took to Delamere Forest,
in Cheshire, to visit James Crawfoot, a local preacher of notoriety,
of whom we shall hereafter have to speak somewhat largely.

It might have been supposed that a meeting productive of such
extraordinary good would have met with the approval of all the
followers of Christ, and that the ensuing camp-meeting would have
been hailed as likely to stem the torrents of vice which usually
flowed at the parish wakes, and to promote the extension of the
Redeemer’s kingdom. But such a supposition would have been
founded upon very imperfect views of human nature and of the
variety of mental constitutions and habits of christian men. The
calm and retiring would mostly regard with disfavour such exciting
scenes as these extraordinary meetings presented ; the over zealous
sticklers for order and stereotyped modes of worship and for keep-
ing up a certain kind of respectability in all efforts to do good
would look with a degree of alarm at such strange innovations as
were now sought to be established, and even many of the most
enlightened and devout might hesitate to sanction such proceed-
ings till they had many opportunities of testing their character
and observing their effects. We are not, therefore, surprised that
even many of the followers of John Wesley, that great innovator,
that zealous advocate of field preaching, disapproved of these
extraordinary meetings, and that the Methodist preachers of
Burslem and Macclesfield circuits issued hand-bills disclaiming all
connection with them.

But no great revival of religion, no mighty religious movement
PRIMITIVE METHODIST CONNENION. 27

among the masses of society, has ever taken place without breaking
in, more or less, upon the established order of things, or without
the employment of extraordinary means. And Divine Providence
has from time to time raised up suitable agents for the carrying
out of new and extraordinary measures; usually men of uncommon
energy and undaunted courage, enlightened by the Holy Spirit,
and burning with ardent zeal for the divine glory and the conver-
sion of sinners. Such were the principal agents employed in the
establishment of camp-meetings in this country. Mr. Hugh
Bourne, who generally took the lead in this work, though naturally
bashful and retiring, was nevertheless a man of indomitable energy,
and was of too stern and unbending a nature to be turned aside
by trifles from what he conceived to be the way of Providence.
Men of more pliant natures would have given way to the opposition
which camp-meetings had to encounter. But after passing
through a severe momentary conflict, in which he contemplated
putting out a hand-bill to publish that “no camp-meeting would
be held,” his energy of character and determination of purpose
were found equal to the lengthened combat he was about to
sustain. In harmony with the prudential regulations he had
published respecting the approaching camp-meetings, he obtained
liberty from a ireeholder to occupy a portion of land on Mow, and
then walked to Lichfield, a distance of between thirty and forty
miles, to procure a license. The registrar objecting to grant one,
unless a building were erected on the ground, Mr. Bourne, on
returning, erected a wooden building of considerable dimensions,
which he denominated a TABERNACLE, near which he put up three
tents, after the fashion of those used at American camp-meetings,
and then obtained the requisite license by post. Next he took the
precaution of going to the Court of Quarter Sessions at Stafford,
in order to obtain a license as a Protestant Dissenting Minister.
He then went to different places to secure preachers for this
second camp-meeting; and after much anxiety, labour, and
expense, he had the satisfaction of seeing a promising commence-
ment of the second Mow camp-meeting, in an excellent course ot
28 THE HISTORY OF THE

prayer on the Saturday evening, according to appointment. On
the following day, Sunday, July 19, 1807, great numbers of people
attended ; the meeting was well supported, and proceeded with
energy and effect. Many were kept away through the opposition
raised by the Methodist Ministers, but Messrs. Clowes and Nixon
were present, as at the former meeting, and took part in the
exercises. In reference to this meeting, Mr. Clowes says: “A
short time prior to the second Mow-hill camp-meeting, which had
been fixed for the 19th of July, brother H. Bourne called upon
me, and desired me to accompany him to purchase some pottery
articles for the accommodation of the peuple at the approaching
camp-meeting, as it was intended to erect a few tents into which
the people might retire for refreshment. Accordingly, I went
with brother Bourne, and the articles were bought, and paid for
by him, at the works where I was employed, and dispatched to
Mow-hill. Vast numbers of people attended this meeting, and it
continued for three days. The influence that accompanied the
word was great, and many souls were converted to God. I
laboured but little at this meeting, but I felt interested in its
success, and defended it with all my might against its opponents.
My friend, James Nixon, laboured with extraordinary power and
effect. J and many others were greatly struck with the solemnity
and power which attended his ministrations. In giving out the
hymn which begins with “Stop, poor sinner; stop, and think,”
every word appeared to shake the multitude as the wind does the
forest leaves. Truly the word was with power, with the Holy
Ghost, and with much assurance.”

During the course of this meeting, a Mr. Stephenson, a
manufacturer from the neighbourhood of Burslem, a Deist, and a
persecutor of religious people, rode upon the ground, blustering,
as if “he were some great one,” and had authority to disperse the
assembly or treat the worshippers in any way he thought fit. It
had been previously reported that he would put a stop to the
meeting, supposing that the Conventicle Act would enable him to
do so. But the Toleration Act had long ere this been passed, and
PRIMITIVE METHODIST CONNEXION. 29

Mr. Bourne, as we have seen, had taken the precaution to obtain
a license for the premises, and had also prudently posted a notice
of it. Mr. 8., being directed to Mr. Hugh Bourne, as the principal
person in the management of the meeting, he rode to him, and at
first frowned and blustered, but after some conversation he calmed
down, and rode off quietly. Returning from Mr. Bourne, in a
somewhat different direction, he passed by the pole, on which the
notice of the license was posted, and it is thought it attracted his
attention, and made him apprehensive that he might be brought
before the civil authorities for disturbing the worshippers in a
place duly licensed. He immediately sent for Mr. Bourne, and,
Deist as he was, he began to reason against the meeting as being
forbidden in the Bible, as well as productive of harm! Mr.
Bourne, like a true Protestant, mildly replied, that if he would
put down in writing where these meetings were forbidden in the
Scriptures, he and his friends would examine the place or places,
and if they found any condemnation of such meetings, they would
give up holding them. Mr. 8S. could not point out such a place in
the Scriptures, and apparently gathering from Mr. Bourne’s calm
and respectful conversation that he was in no danger of being
brought up for disturbing the meeting, probably thankful that he
should happily escape the expense and mortification to which he
had rendered himself liable, and perhaps convinced of the good
intentions of the conductors of the meeting, he left them,
pronouncing a blessing on their heads, and received from them a
blessing in reply. God “makes the wrath of man to praise him,
and the remainder he restrains.” The coming of Mr. S. to this
camp-meeting was overruled for good ; it encouraged many of the
timid and fearful to believe that these meetings could not legally
be put down, and exercised some restraint over open persecutors.

Many sinners were brought into the liberty of the Gospel on
the Sabbath ; the Monday’s meeting was also large and powerful,
and the Tuesday’s meeting, though small, was effective. It was
judged that about forty persons were converted on the Sunday,
and about twenty on the Monday; and the meeting, according to
30 THE HISTORY OF THE

expectation, counteracted the wickedness of the neighbouring
wake.

The success of this camp-meeting was cheering ; but yet formid-
able opposition was raised against that appointed to be held at
Norton, The subject of camp-meetings was introduced at the
Methodist Conference of this year (1807), and the following
minute was passed :—* It is our judgment, that even supposing
such meetings to be allowed in America, they are highly improper
in England, and likely to be productive of considerable mischief ;
and we disclaim all connection with them.”

It is foreign to our purpose to discuss largely this decision of
the Methodist Conference. Our publication is not a controversial
one, and we shall studiously guard against writing a sentence
which can give reasonable ground of offence or pain either to any
section of Methodists or to evangelical Christians of any other
name. But we cannot but reflect how the Conference in this case
overlooked the conduct of John Wesley, who was not accustomed
to discountenance any new measure adopted by his people till he
had seen and examined it; otherwise he would have forbidden lay
preaching and the holding of watch-nights by the Kingswood
colliers. Whereas the Conference in this instance decided that
camp-mectings were improper in England, and “likely to be
productive of considerable mischief,” though none of its members,
it is said, had attended one. How much more prudent and
becoming would it have been to have deferred the judgment till a
correct knowledge of the meetings in question had been obtained!
Besides, the Mrruopist Macazine, the regular Connexional
organ, had for several years published exciting accounts of
American camp-meetings, which was calculated to produce at least
an attempt at the establishment of such meetings in this country.
The passing of the above minute appears to us to be inconsistent
in more respects than one; but to err is human, and no eccle-
siastical assembly, whatever Rome may say to the contrary, is
infallible.

The judgment of the Conference had, however, much weight
PRIMITIVE METHODIST CONNENION. 31

with the societies in general, and many stood aloof from the
Norton camp-meeting. The superintendent of Burslem circutt,
on his return from the Conference, called a meeting, and required
the preachers to declare against camp-meetings. This was no
more than might have been expected, and it appears to have
mainly accomplished its design. The opposition to such meetings
now became powerful ; many of their former advocates wavered,
and even Mr. James Bourne hesitated for a time whether to con-
tinue his support. But amidst the unutterable sorrow which this
opposition caused Myr. Hugh Bourne, he, after a momentary
conflict, steadily persevered in his purpose; he got the ground
licensed for the projected meeting at Norton, put up tents at
considerable expense, and made all needful arrangements. Many
disappointments befel him; but before the appointed time for
hoiding the meeting arrived, his brother, Mr. James Bourne, had
overcome his hesitation, from a conviction of the utility and
scriptural character of such meetings, and was now ready to share
in the labour and expense required in their support. The meeting
began by a course of prayer on the Saturday night, according to a
previous announcement, and Mr. Bourne so far followed the
example of the American Methodists in this instance, as to sleep
all night in one of the tents. Early on the following morning,
Sunday, August 23, 1807, the meeting commenced for the day.
A few friends from Harriseahead and other places, were present,
as was Mr. James Nixon from Tunstall—about as difficult to be
dissuaded from pursuing what he deemed a proper course as Mr.
Hugh Bourne himself. The weather was occasionally unfavour-
able, but the congregation rapidly increased, and the meeting
proceeded hopefully. The labourers were comparatively few, and
when the assembly became large, they appeared to be somewhat
discouraged. But just at this time the arrival of an influential
stranger afforded relief,—Dr. Paul Johnson, a physician of Dublin.
He was a friend of Lorenzo Dow’s, and had doubtless heard much
from him about the usefulness of American camp-meetings :
besides which a friend in Cheshire had sent him an account of
32 THE HISTORY OF THE

English camp-meetings ; by these means he was induced at the
cost of much time and expense to come to this meeting. He was
an excellent speaker ; “his voice filled the field, and his preaching
took surprisingly with the hosts of potters.” He was a principal
supporter of the meeting, and assisted in its services on the
Monday as well as on the Sabbath. This meeting closed on the
Tuesday, and it proved so successful that not one of the members
of the society at Norton was drawn aside by the vanities of the
wake. The results were highly satisfactory to Messrs. H. and J.
Bourne. They had been enabled to surmount formidable diffi-
culties, and had overcome strong opposition. Camp-meetings now
appeared to have gained an establishment; “and opposition to
them,” says Mr. Bourne, “never afterwards rose to any material
height.” We shall, however, shortly find that giving countenance
and support to them led to certain persons being separated from
the Old Methodist Society, among whom was Mr. William Clowes,
if not Mr. H. Bourne himself.

We proceed, however, according to the order of time, first to
glance at the labours of Messrs. Hugh and James Bourne. The
minute of Conference against camp-meetings was still pressed,
“and,” says Mr. Bourne, “ we were made to feel the force of it in
various ways.” This, unintentionally, produced one good effect,—
it led the Bournes to visit various places at which the Gospel was
not preached, and thereby much spiritual good was accomplished.
At Norton camp-meeting they received an urgent invitation to
visit Lask Edge, about four miles from Bemersley. Here they
were made useful, and a society was formed, which was taken into
the Leek circuit, though Messrs. H. and J. Bourne continued for
some time to supply it with preaching once a fortnight. Early in
the following year (1808), Mr. J. Bourne visited Tean, a village
about twenty miles from Bemersley, and preached with effect in
the open-air. Here, too, a society was formed, which united with
the Old Methodists. Kingsley, Farley, Ramsor, and Wootton,
not many miles from Tean, were also visited, and much good was
effected.
PRIMITIVE METHODIST CONNEXION. 33

The first camp-meeting held this year was on the Wrekin, the
beautiful and celebrated mountain of Shropshire, a few miles from
the town of Wellington, and not much farther from Madeley, the
parish of the seraphic Fletcher, but nearly forty miles from
Bemersley, the residence of the Bournes. On this mountain, the
first Sunday in May, multitudes had annually assembled, “time
out of mind,’ and spent the sacred day in vice and dissipation.
With the God-like view of weakening, and if possible of abolishing
this soul-destroying custom, these zealous men undertook a jour-
ney thither, and held a camp-meeting there on the first Sabbath
in May. “The meeting began about half-past twelve o’clock,”
says Mr. H. Bourne; “there was a vast number of people; I had
great liberty, as had others ; we gave away a great many religious
tracts, and about five o’clock we broke up.”

On the 15th of the same month, a camp-meeting was held at
Bug Lawton, in the vicinity of Congleton; and on the 29th a
third camp-meeting was held on Mow.

An unexpected trial was now awaiting Mr. Hugh Bourne,
namely, his expulsion from the Methodist society. This circum-
stance occurred at the quarterly meeting of the Burslem circuit,
held on Monday, June 27th, 1808. He was not warned to attend
the meeting, nor apprised of any charge to be brought against him.
Without notice, in his absence, and when he knew nothing what-
ever of the matter, he was expelled from the society! It is painful
to record such a fact, but fidelity requires it—the completeness
and veracity of our narrative demand it. We have not been able
to learn from any published or official document what was the
charge brought against Mr. Bourne, or what was the reason
assigned for his expulsion. It is, however, certain that it was not
a charge of immorality ; it was nothing that affected his Christian
character. From the various evidence we have examined on the
subject, it appears that he was regarded with disfavour on account
of the determined support he rendered to camp-meetings, and as,
through his numerous engagements and extensive labours, he had
not frequently attended his class-meetings, his non-attendance

D
34 THE HISTORY OF THE

thereat for a certain period, was made the occasion of dismember-
ing him. Though Mr. Bourne keenly felt his severance from the
church to which he was ardently attached, and could not but deem
the act as altogether unjustifiable, it is delightful to hear him say
many years afterwards, “ After all, I believe Mr. Riles [the super-
intendent preacher, who is supposed to have been a chief actor in
Mr. B.’s expulsion] was a good man; and as he has since gone
the way of all the earth, I trust he died well, and now rests from
his labours.” And even at the time of his expulsion, Mr. Bourne
showed no resentment; he paid up his arrears of class money, and
attempted no disturbance in the society, but buckled on his armour
to do battle with the common enemy, and laboured with increasing
ardour to extend the kingdom of Christ. The following extracts,
from the early journals of Mr. Bourne, will show the state of his
mind, and the spirit in which he prosecuted his labours after his
expulsion from the old Methodist society :—

Tuesday, December 27th, 1808.—* It is now very edifying to
me to read letters on full sanctification. I grow more and more
spiritual every day. O Lord, fill me with thy love and thy glory!
and guide my steps in all things, through Jesus Christ. Amen.”

Thursday, 29th.—“TI had a good time at Tunstall chapel: the
text was John xv. 15, ‘Henceforth I call you not servants, but
friends.’ I felt extraordinary things at the thought of being the
friend of Christ. At the prayer meeting I had an uncommon
time, &c. I have lately laboured much in my closet, and it is
always joyful to me, it is always a feast.”

Saturday, 31st.— <I set off with Wm. Clowes to Delamere
Forest. We went to the watch-night, and prayed the old year
out. We had an extraordinary time.”

His painful expulsion was over-ruled by the gracious Providence
of God for the promotion of the Divine glory and the conversion

of sinners, as the subsequent portions of our narrative will de-

monstrate.
The next camp-meeting Mr. Bourne appears to have attended
was held at Ramsor, September 4th, 1808. He was accompanied
PRIMITIVE METHODIST CONNEXION. 3b

to this camp-meeting by his friend Mr. Clowes, and Matthias
Bailey and several others from Harriseahead were also present at
it, “though the distance was about twenty miles.” This camp-
meeting was carried on chiefly by praying services; yet so much
good was done. that it was thought desirable to hold another
shortly afterwards. Accordingly, though the autumn was con-
siderably advanced, a second camp-meeting was appointed to be
held there on the 9th of October. To this meeting, too, Messrs.
Bourne and Clowes journeyed in company, the former being, as
he says, “much edified by W. C.” Here, for the first time, Mr.
Clowes ventured to preach from a text, and was so acceptable to
the people that they “encouraged him to go on in the same way.”
Mr. Clowes was a class-leader among the old Methodists, but had
not been received as a local preacher. Soon after his conversion
a meeting for mutual improvement was regularly held in his house.
Being composed of local preachers, it was called “a local preach-
ers’ meeting.” It was held every Saturday night, and the time
was spent in reading, prayer, and friendly discussion on numerous
texts of Scripture and various theological subjects. Mr. Clowes
was admitted as a member in consideration of his furnishing
accommodations for the meeting ; and some of the local preachers
occasionally engaged him to accompany them to their appointments
on the Sabbaths. On going with them, and taking part in the
services, he did not venture to take a text, but gave an exhortation,
in which both himself and the people were greatly blessed. But
at the last-named camp-meeting, as above stated, he took courage
to select a text and speak from it. We have given the substance
of Mr. Bourne’s brief account of the circumstance, we will now
insert the account recorded by Mr. Clowes, which substantially
agrees with that by Mr. Bourne. “Brother H. Bourne and I
went to that meeting [Ramsor first camp-meeting}]. We started
on the Saturday, and several of the Harriseahead friends came to
our assistance. The meeting was principally carried on with
praying services; a gracious and powerful unction attended it,
and it was so much approved and blessed to the conversion of
D2
36 THE HISTORY OF THE

souls that another followed a month after, at which brother
Bourne and I attended. We began the meeting in the morning,
and coneluded it about five o’clock in the evening. It was at this
camp-meeting that I first ventured to take a text to preach from.
I had exhorted for a long time, almost from my first setting out
tor heaven, but at this Ramsor camp-meeting I felt moved to take
a text, 1 John v. 12, ‘ He that hath the Son hath life.’ ”

“These two very successful meetings,’ says Mr. Bourne,
“ closed the camp-meetings for the year 1808.”

“Jn the former part of the year 1809, the current of things
went on as before.’ Mr. Bourne continued to labour wherever
there appeared to be a providential call, and Mr. Clowes was fre-
quently associated with him. During the ensuing summer, camp
meetings were held as follows :—At Ramsor, May 21st; on Mow,
June 18th; on Biddulph Moor, July 9th; and on the 16th,
another large one on Mow. Several now united with Mr. Bourne
in his attempts to spread the gospel in needy localities ; and, to pre-
vent confusion and disappointments, a written plan was made. The
names of eight preachers were placed upon it, namely, H. Bourne,
J. Bourne, T. Cotton, W. Maxfield, T. White, T. Knight, W.
Alcock, and W. Turner; and the names of nine places were
inserted, Gratton, Lask Edge, Gillow Heath, Congleton Edge,
Brown Edge, Tean, Wootton, Ramsor, and Caldon Lowe. But
if societies were formed at these places, they were placed under
the care of the old Methodists, and only partially supplied with
preaching by Messrs. Bourne and their associates. In November
of the same year, Mr. Bourne engaged Mr. James Crawfoot to
devote his time wholly to preaching and missionary labours,
agreeing to pay hiin ten shillings a-week till the following Lady-
day. “The directions of this man,’ says Mr. Bourne, “ were to
follow the openings of Providence, and get as many as he could
converted, and advise them to join other connexions.”

Mr. Crawfoot was a man of deep experience in the things of
God, and very successful in the conversion of sinners, though
fanciful in his exposition of certain portions of Scripture, and very
PRIMITIVE METHODIST CONNEXION. 37

enthusiastic in séme things. Messrs. Bourne and Clowes had
made his acquaintance sometime before this, and had more than
once visited him together at his residence,—had been much
benefited by his devout conversation, and had united with him in
his zealous efforts to save souls. A cordial attachment was formed
between these three; and Mr. Crawfoot intimated to Mr. Clowes
a wish to labour more extensively in connection with his two
friends. “It was whilst on this excursion,” says Mr. Clowes,
speaking of one of his preaching excursions, “that I had some par-
ticular conversation with the old man [Mr. Crawfoot] with reference
to his circumstances in life. He appeared to think that as God had
taken away his wife, and as he had a talent in bringing sinners to
God, if he had a little support he should prefer being in the Lord’s
vineyard altogether; and he observed that he thought H. Bourne
and I, with himself, could work very well together in bringing
sinners to the knowledge of the truth. Nothing more was said.
on the subject until the next time I saw brother Bourne. We
talked on this matter freely, and brother Bourne said, that as
he had a little money, he felt inclined to try the old man for a
quarter, and it would be seen if his way opened in doing good and
in saving souls.”

From Mr. H. Bourne’s statement we learn that compassion for
Mr. Crawfoot in his temporal difficulties had some influence with
him in making the engagement, while still higher and nobler
motives were the chief cause. ‘“ Friday, November 17,” says Mr.
Bourne, “I agreed with old James Crawfoot to give him ten
shillings a-week till Lady-day, to labour in the vineyard. This, I
believe, God required at my hand. O Lord, bless him. There
was no living man present but us two when I made the agreement
with the old man. The case was this:—I found him and his
family in distress; work was slack; he worked:ias a farmer’s
labourer; but he said he could get no employment, and how he
and his family should get through the winter he could not tell. I
was moved with pity, and as a deed of charity I made up my
mind to help him through the winter: so I proposed to give him
ten shillings a-week till Lady-day. The farmers’ spring work
38 THE HISTORY OF THE

would then be coming in, and employment would be more plenti-
ful; and, as he would be at liberty, I proposed his labouring to
get souls converted, and pointed out places I would have him to
visit, and wished him to make one journey into Staffordshire, but
this I left optional with him. We agreed, if people made him
presents, those presents should go towards making up the ten
shillings a-week. When I arrived at home and informed my
brother, he agreed to pay half of the ten shillings a-week.”

Mr. Crawfoot accordingly devoted all his time and energies to
the great work of saving souls from death; he laboured extensively
and with very encouraging success. Mr. H. Bourne also fre-
quently assisted him, spending no small portion of his time
gratuitously in zealous efforts to extend the kingdom of Christ,
without the least expectation or desire of forming separate
societies, or a new denomination of Christians. Mr. Clowes, in
like manner, rendered Mr. Crawfoot considerable assistance in his
important work. “James Crawfoot,” says Mr. Clowes, “began
his missionary careeer on the basis of this arrangement [ten
shillings per week], and as, at that period, I had only about half
employment in my line of business, not being allowed to make
more than £1 2s. a-week, which I could accomplish in three days
or so, I joined the missionary in the neighbourhood and country
around ; and we did not labour in vain, nor spend our strength
for nought. The old man was very useful in winning souls to
Christ, and in administering comfort and encouragement to
believers.”

Circumstances now occurred which led to the formation of a
society, which became independent of the old Methodist con-
nexion. At Standley, four miles from Bemersley, lived Joseph
Slater, who had married a cousin of the Bournes. Mr. and Mrs.
Slater were wishful to have Methodist preaching introduced intv
the village; and, with the consent of his employer, Mr. Slater
arranged with the Bournes for a Mrs. D., a female preacher, then
residing for a time at Bemersley, to preach in his house. The
Bournes and Mrs. D. accordingly held a meeting at Standley, on
PRIMITIVE METHODIST CONNEXION. 39

Wednesday evening, March 14th, 1810, which resulted in the
formation of a society of ten members, not one of whom, it is said,
was then a member of any other community. It was expected
that this society would be united with the Burslem circuit of the
old connexion; but as the superintendent, Mr. Edmondson,
would only consent for the place to be supplied with preaching on
condition that the Bournes and their associates should not preach
there at all, the terms were not satisfactory to the parties con-
cerned. Hence this society was regarded as entirely independent
of the old Methodist connexion, and has since generally been
considered as the oldest society of the subsequent connexion of
Primitive Methodists, the society tickets containing the following
statement :— First camp-meeting held May 31st, 1807. First
class formed March, 1810.” The precise day on which this society
was formed is not recorded in any of Mr. Bourne’s journals or
papers, but in one place he speaks of its being formed “soon
after” the first preaching service held at Standley. From an
article in the Primitive Mrruopist Macaziyu for 1845, to which
we find no contradiction in any of Mr. Bourne’s papers, it appears
that Joseph Slater, in whose house the preaching was conducted
at Standley, formed the persons who had been impressed under
the preaching into a class, and became their leader. Their names
were Joseph Slater, Mary Slater, Elizabeth Baker, Susannah Row-
croft, Sarah Rowcroft, Ralph Goodwin, Mary Goodwin, Samuel
Simcox, Thomas Redfern, and Isaac Belford. From Bourne’s
History of the Connexion we learn that on May 10th, 1810.
Messrs. H. and J. Bourne agreed, from a sense of duty, to take
charge of this class as a separate society, as it could not be
incorporated with the Burslem circuit of the Old Connexion on
satisfactory terms.
40 THE HISTORY OF THE

CHAPTER IV.

Expulsion of Mr. Ciowzs from the Old Methodist Society.—Becomes the
Leader of a separate Society.—Mr. J. Sreztrz Expelled from the Old
Methodists, and unites with the Society connected with Mr. CLowzs.—
A visible bond of union formed between Messrs. Bourne and Crowes
and SreeLE and their Societies, by the introduction of Society Tickets.

OON after the formation of Standley class, Mr. Hugh Bourne
remarks, respecting himself and his brother, ‘“‘ The cause or
connexion was growing weighty on their hands. Six places,—
Lask Edge, Tean, Wootton, Ramsor, Caldon Lowe, and Standley,
were supplied statedly with preaching, besides visiting new places
and holding camp-meetings.”

On Sunday, June 3rd, 1810, Ramsor fourth camp-meeting was
held. Messrs. H. and J. Bourne, J. Crawfoot, W. Clowes, and
others attended. The meeting was powerful, and “was a means
of introducing the work into Derbyshire, where, at Boylstone,
Rodsley, and Hollington, societies were soon raised up, and a
foundation laid for extending the work.”

In September following, ten preachers were associated, and
thirteen places were regularly visited. The preachers’ names
were the same as those formerly given, with the addition of J.
Crawfoot and M. D., the female previously mentioned, who after-
wards proved very unworthy of the confidence which had been
put in her. The places named on the plan were materially
different, some of the former ones being omitted, and several
fresh ones added. Tean, Wootton, Ramsor, Lex Head, New
Houses, Hollington, Boylston, Rodsley, Standley, Bemersley,
Childerplay, Risley, and Runcorn, were the places now occupied,
and the entire number of members was reported to be 136.
PRIMITIVE METHODIST CONNEXION. 41

An occurrence now transpired which we must here relate, the
expulsion of Mr. Clowes from the Old Methodist society. He had,
as we have seen, co-operated with the Bournes, and assisted at
several camp-meetings. He preached at Ramsor second camp-
meeting, in October, 1808, as already stated. He soon after
preached a trial sermon before the superintendent of Burslem
cirevit, and being approved, received regular appointments as a
local preacher. These he punctually fulfilled, and was favoured
with extraordinary success in the conversion of sinners and the
quickening and strengthening of believers. But he still found
opportunities to assist Messrs. Bourne and their missionary, Mr.
Crawfoot; and he preached at Ramsor fourth camp-meeting,
June 3rd, 1810, which gave offence to his brethren in the Old
Connexion, and led to his expulsion from their society.

His own nartative of the event shall be given. ‘Much
uneasiness,” he says, “ began to show itself among certain parties
in Burslem circuit, on account of the camp-meetings, and my
attending them. Accordingly, in the June quarter of 1810, my
name was omitted on the preachers’ plan. This proceeding excited
a strong ferment throughout the country, especially amongst
religious persons of various denominations. .... . Invitations
from all parts of the country flowed in upon me, soliciting me to
preach, and offering me every encouragement in the name of the
Lord. The travelling preachers of the Methodist New Connexion
urged me to preach for them. I preached once in their chapel,
and one soul was set at liberty. One of the official persons
invited me to join their body ; but I observed I could do nothing
as yet, but wait and lay my case before the Lord, for him to direct
me in my providential way.

“« At the September visitation, my quarterly ticket as a member
of society was withheld. When Mr. Aikenhead, the travelling
preacher, came to Kidsgrove to preach and renew the tickets, as
the leader of the class, I gave him my class paper to call over the
names as usual; but in calling over the names he passed by my
name, and called over the rest in order. In speaking to the
2 THE HISTORY OF THE

people, he rebuked them for their liveliness in their way of
worshipping and praising God; and remarked, he supposed they
acted as they had been taught. The night following, the same
preacher, who was in a great measure a stranger, having but recently
come into the circuit, preached at Tunstall, and afterwards called
a leaders’ meeting. I stopped at the meeting in my official
character, and ventured to inquire what I had done amiss that my
ticket had been withheld, and my name left off the preachers’
plan? No charge had been officially preferred against me, I
therefore wished to know the reason of such singular proceedings.
I was then told my name was left off the plan because I attended
camp-meetings, contrary to Methodist discipline, and that I could
not be a preacher or leader amongst them unless I promised not
to attend such meetings any more. I told the members of the
meeting that I would promise to attend every appointment on the
plan which should be put down for me, and to attend all the
means of grace and ordinances of the Church, but to promise not
to attend any more camp-meetings, I could not conscientiously
do, for God had greatly blessed me at these meetings, which were
calculated for great usefulness, and my motive for assisting in them
was simply to glorify God, and bring sinners to the knowledge of
the truth as it is in Jesus. I was then told that I was no longer
with them, that the matterewas settled. I therefore immediately
delivered up my class papers to the meeting, and became
unchurched.”

Mr. Clowes was, however, present when he was thus severed
from the society, and had the satisfaction of knowing the alleged
cause; his case thus differed from that of Mr. Bourne, who was
absent when he was expelled, and knew nothing of the reason of it.

Of this peculiar way of separating from society a man of
extraordinary piety and usefulness we shall say nothing. We
simply record the fact, leaving our readers to form their own
opinions thereon. It was impossible, however, that such a man
as Mr. Clowes could be silent in the cause of his Divine Master.
The Word of the Lord was like a fire in his bones, and he could
PRIMITIVE METHODIST CONNEXION. 43

not refrain from giving utterance to his fervid emotions, nor from
warning sinners to flee from the wrath to come, whenever he had
an opportunity. An opening immediately appeared. A Mr.
Smith, of Tunstall, with whom Mr. Clowes had become a favourite,
resolved that he should preach in his kitchen, in which preaching
by several persons had been conducted for some time. Mr.
Clowes preached accordingly. On his expulsion, some of the
members of his classes went to his house, lamenting the painful
occurrence. He told them they would have to choose new leaders,
and leave him to the Providence of God, who, he doubted not,
would direct him by His counsel. They, however, were unwilling
to leave him, and inquired if he had any objection to instruct them
still. He replied that if they thought it was the will of the Lord
for him to do so, and should come to his house, he would give
them such spiritual instruction as he was able. They accordingly
attended to receive his instructions; and he thus unexpectedly
became the leader of a separate society, six months after Standley
class was formed, and four months after Messrs. H. and J. Bourne
took charge of it as a separate society. James Nixon, Thomas
Woodnorth, William Morris, and Samuel Barber, then, or soon
afterwards, left the old Methodist society, and united with Mr.
Clowes and his friends. Mr. Clowes, however, showed no
resentment towards those who had expelled him, nor sought to
make any division in the society, but at once girded up his loins to
discharge the duties to which Divine Providence might call him.
He says, ‘“ We had now Mr. Smith’s kitchen for a preaching place,
and we went on opening fresh places, and preaching Christ and
Him crucified. This new movement, with the important charge
which had devolved upon me in such a singular manner, brought
me into great exercise of soul; and what would follow I could
not tell.”

In the beginning of December the same year (1810), Messrs.
Thomas Woodnorth and James Nixon, wishful to promote the
salvation of souls, and deeply impressed with Mr. Clowes’ eminent
adaptation for usefulness, offered to give him, out of their own
44 THE HISTORY OF THE

earnings, ten shillings a-week, if he would relinquish his business
entirely, and devote all his time and energies “to the ministry of
the Word” and to home missionary labours. The pecuniary
sacrifice he would have to make in accepting of this offer would be
considerable, for he was then earning £1 2s. a-week, though only
working three or four days, and there was a prospect of his shortly
having full employment, which would have materially enhanced
his income; but after consulting with his wife, and seeking in
earnest prayer the guidance of Divine Providence, he deliberately
accepted the offer of his zealous friends, and, constrained by the
love of Christ, he relinquished his secular calling, and consecrated
himself entirely to the blessed work of turning men “from
darkness to light, and from the power of Satan unto God.”
Commencing home missionary operations, he visited Talk o’ th’
Hill, Butt Lane, Hanley, and Shelton. He next visited his
friends at Ramsor, and proceeded thence into Derbyshire, accord-
ing to invitations he had received at the Ramsor camp-meeting
afore-mentioned, and laboured very successfully, in company with
Mr. Hugh Bourne, at Boylstone, Rodsley, and Hollington, and in
the neighbourhood. Returning thence to Tunstall, he “found his
brethren going on very well, and prospering in the Lord.” He
then took a missionary tour into Cheshire and Lancashire, accom-
panied by Mr. Crawfoot. At some places in the neighbourhood
of Warrington, he met with very indifferent treatment, which may
here be related as illustrative of his labours and privations at the
commencement of his missionary career. At one place the people
threw water upon him while preaching, and created much distur-
bance.—“ On my way back to Warrington, a distance of seven
miles,” he says, “I was waylaid; the rebels rushed upon me
suddenly, and threw stones and clods of dirt; but although they
flew all around me, I was untouched; the darkness of the night
prevented their taking sure aim, I therefore escaped unhurt.
During this attack, I shouted glory to God with all my might,
and I verily believe God helped me with my shouts, and con-
founded my persecutors, for after roaring and bellowing like bulls
PRIMITIVE METHODIST CONNEXION. 45

for some time, I suddenly lost them, and arrived safely at my
lodgings.”

«At another place, after preaching and labouring very hard, I
was put into a cold room” [very different, it is likely, from the
warm and comfortable bedrooms in the Staffordshire Potteries];
“the bed stood under a window, the half of which had been
knocked out, and it being a cold, snowy night, in the morning I
found a considerable quantity of snow in the room, and on the
bed. When I was summoned to breakfast, matters had not very
materially improved. I was served with a portion of milk and
water porridge; and whilst I was endeavouring to eat them, a
great blustering woman entered the house, and began to pour upon
me a volley of abuse, declaring I was after nothing but my belly.
After this rough encounter, I took a solitary walk, and as I
reflected on my comfortable home, and wife and friends that I had
left at Tunstall, I wept; but I knew I was not labouring in vain,
and my soul was happy in God. I preached several times at
Warrington after this, and had great success.”

Returning to Tunstall, he and Messrs. Nixon and Woodnorth,
“opened several fresh places, namely, Golden Hill, Lawton
Heath, Englesea Brook, Coppenhall, and Roggen Row.”

On Good Friday, 1811, he conducted the first lovefeast at
Tunstall, after his separation from the Old Methodist society, in
Mr. Smith’s kitchen, the usual place of worship for him and his
friends. Mr. James Steele, a relative and the steward of Mr.
Smith, and who, “on account of Mr. Smith’s great age, was
much with him in the house, and conducted the family worship,”
was supposed by some of the Old Methodists to be present at this
lovefeast. A charge was therefore preferred against him at a
leaders’ meeting on the following Tuesday evening ; and though he
was not present at the lovefeast in question, he was expelled from
society for having attended the worship at Mr. Smith’s! On the
following Sunday morning, he was forbidden to officiate as usual
as superintendent of the Sabbath-school. He quietly left the
premises, but the majority of the teachers and scholars followed
46 THE HISTORY OF THE

him. He urged them to return to the school, but they refused,
and resolved to remove to some other place where they could be
favoured with his efficient services without interruption. During
the week, Mr. John Boden, a manufacturer, having a large room
(generally used for earthenware) unoccupied, offered it for the
service of Mr. Steele and his friends. "With Mr. Boden’s consent,
Sabbath-day preaching was also instituted in this room, and the
infant cause flourished. Mr. Steele had been a leader of two
classes, and when he was expelled most of his members refused to
leave him, though he strongly advised them to the contrary,
urging them to unite with other classes. After a little delibera-
tion, both he and they united with the infant society with which
Mr. Clowes was connected, and thus Mr. Steele became again
intimately associated with his highly-esteemed friend, and they
had the happiness of seeing many sinners converted to God.
Between Messrs. H. and J. Bourne and J. Crawfoot and W.
Clowes there had been a strong religious fellowship for a few years ;
and after they began their home missionary operations, and
established separate societies, they frequently visited each other,
having the same sublime objects in view—the glory of God and
the salvation of souls. Their vigorous faith and ardent piety were
strong bonds of union between them, unseen by the eye of sense,
but understood by those who have spiritual discernment; but a
more regular and visible union was now about to take place. Mr.
F. Horobin, of Ramsor, offered to pay for the printing of society
tickets. Mr. Hugh Bourne mentioned this tv Mr. Clowes and
others at. Tunstall, and after some discussion, it was agreed to
accept. Mr. Horobin’s offer. Mr. Bourne accordingly ordered
tickets to be printed. They bore the date of May 30th, 1811;
and ‘on account of the peculiar situation of the connexion,” says
Mr. Bourne, “ the following passage of Scripture was chosen [to
be inserted on them], ‘ But we desire to hear of thee what thou
thinkest: for as concerning this sect, we know that everywhere it:
is spoken against.’ ”
PRIMITIVE METHODIST CONNEXION. 47

.

CHAPTER V.

First General Meeting held.—Mr. Srzrrz appointed Circuit Steward.—
New Chapel built at Tunstall—Another General Meeting held—The
Name of Primitive Methodists taken.—Copy of the first Plan printed.

HE introduction of society tickets was a highly beneficial
arrangement. Yet though it necessarily led to the quarterly
visitation of the classes by the preachers, a custom fraught with
numerous religious advantages among large and established Me-
thodist societies, bringing the preachers and the people into
immediate contact, and affording valuable means of ascertaining
the spiritual state of the societies, in this case the direct spiritual
benefit. was not very great at first. “It did not materially
increase their [the preachers’] knowledge of the state of the
people,” says Mr. Bourne. “They had constantly spent much
time (especially in country places) in explaining the Scriptures,
and opening the nature of experience in the various families.”
The introduction of tickets was, however, a means of speedily
leading to a financial arrangement of much importance and benefit.
Some of the people expressed their desire to contribute towards
the maintenance of the cause, which, till now, they had had no
suitable and regular opportunity of doing. Hitherto the money
expended in supporting the two travelling preachers had been
given chiefly by four individuals, Messrs. H. and J. Bourne, J.
Nixon, and T. Woodnorth ; “but as these had to live by the
labour of their own hands,” the expense had begun to be too great
for their limited means; and the connexion could not properly
exert its energies nor extend its borders without additional
48 THE HISTORY OF THE

support. “* It was also a general opinion that the weight ought
no longer to be borne by a few individuals.” [Bourne’s History. |
A general meeting, therefore, was held at Tunstall, July 26, 1811,
where it was agreed that money should in future be regularly
collected in -the societies, in order to meet the necessary expen-
diture: and if this should prove insufficient, recourse should again
be had to the benevolence of private individuals. The two
travelling preachers, Messrs. Crawfoot and Clowes, were to receive
their salaries from the societies, and Mr. James Steele was
appointed the Circuit Steward, the first officer of the kind in the
connexion. The members of society were then estimated at about
two hundred.

This was the first GuNERAL meeting held in the connexion ;
and earnest prayers were offered to Almighty God for his guidance
in the business, and his blessing thereon. How it was constituted
we cannot speak with certainty. We judge it was composed of
preachers, leaders, and stewards.

The Sunday-school and congregation at Tunstall prospered so
greatly, that the room lent by Mr. Boden soon became too small,
and, as “it could not be had for any length of time,” it became
necessary to seek for better and permanent accommodation. For
this purpose, ground was bought for a chapel. The land was
selected on the 13th of May, 1811, and the writmgs were signed
on the 11th of the following month. The chapel appears to have
been commenced forthwith, and to have been speedily completed.
This first chapel in the infant connexion was sixteen yards long
and eight wide, and galleried at one end. It had no ceiling,
and the walls were not coated. Its plainness and neatness,
however, gave great satisfaction. It was built in such a form
that it might easily be converted into four houses, such as were
common in the place. This form was adopted out of prudence,
as it was then a matter of doubt whether the connexion would
be of long continuance. Many could see no appearance of
stability in it, and even its leading members were mostly fearful as
to the result, though they were strongly united in faith and love,
and in their zeal for the conversion of sinners.
PRIMITIVE METHODIST CONNEXION. 49

Both preachers and people met with many discouragements.
The former had long journeys and much toilsome labour, and
frequently had to encounter considerable opposition, and the latter
had to endure unmerited reproach. But the work continued to
progress more or less, and additional places were opened. In
September, 1811, the preachers were seventeen in number, and
the same number of places occupied :—Tunstall, Norton, Golden
Hill, Pitt’s Hill, Mow, Standley, Brown Edge, Bagnall, Baddeley
Edge, Roggin Row, Talk o’ th’ Hill, Butt Lane, Lawton Heath,
Englesea Brook, Coppenhall, Cloud, and Ramsor. All these places,
except two or three, are in Staffordshire, and with the exception of
Tunstall (then but a small place, though now a town of nine or ten
thousand inhabitants), are all villages or hamlets. During the
ensuing quarter other places were successfully visited: promising
openings were effected, and additional societies were formed.
Even in the winter season home missionary operations were
carried on, and the borders of the little connexion were enlarged.

Early in the following year it contained twenty-three preachers
and thirty-four places. Such was the number reported at an
important meeting held at Tunstall, February 13th, 1812.

It was at this meeting that a denominational name was first
officially assumed. Some distinctive name had become necessary
on many accounts. At Tunstall, indeed, a name had already been
given to the society by the inhabitants ; not out of disrespect, but
simply for the sake of distinction. The members were familiarly
called “ Cloweses,” and the chapel, “ Clowes’s chapel.” But this
designation could neither be satisfactory nor appropriate to the
connexion as a whole. Neither the name CLowssirEs nor that of
Bournires would have given general satisfaction, and we think
it was well that neither was attempted to be imposed. Whether
some other and equally appropriate and significant name than that
of Primitive Mrruoontsts, which the meeting agreed upon, might
not have been adopted, it is useless now to inquire. We believe
no offence was intended to the old body, though many of the
preachers and members of that community appear to regard the

E
50 THE HISTORY OF THE

name as inaccurate, and the assumption of it as uncharitable
towards them. Mr. Hugh Bourne, who took an active part in
most of the transactions of the infant denomination, had no share
in the selection of this name. From his own lips we received the
statement, that he had been actively engaged in the business of
the meeting during the day ; that it was becoming late, and, jaded
with his mental efforts, he had been overcome with momentary
drowsiness, during which time the meeting agreed upon the name
in question, of which he was apprised when he awoke up to the
business. It is probable that the members of the meeting wished
to be called Methodists of some kind ; and as Mr. Wesley and the
early Methodists preached much in the open-air, which practice
had now unhappily declined considerably among the Methodists of
the largest body, but had been revived in this infant community,
they considered that the application of Primrrrve Mrruopists was
proper and significant. It would have been difficult, if not
impossible, to have assumed a denominational name which would
have given offence to no one; and why should any of our Wesleyan
friends be offended with the denominational name which our
fathers took? Have not they themselves subsequently made an
addition to their original name, to which both our people and the
Methodist New Connexion might raise plausible objections? Mr.
Watson, in his article on “Methodists,” in his “ Biblical and
Theological Dictionary,” says, “ Methodists is a name which now
principally designates the followers of the Rev. John Wesley.
The societies raised up by the instrumentality of the Rev. George
Whitfield were also called Methodists, and in Wales especially are
still known by that appellation. For distinction’s sake, therefore,
and also because a number of smaller sects have broken off from
the Methodist societies since Mr. Wesley’s death, the religious
body which he raised up and left organised under his rules have of
late been generally denominated the Wrstryan Morruonists.”
Now, are not the Methodists of the New Connexion, and our
people, Wesleyan Methodists too? We cordially embrace and
teach the same doctrines which Wesley taught. We follow most
PRIMITIVE METHODIST CONNEXION. 51

of the practices which he adopted; and for many years our minis-
ters have imitated his example of open-air preaching far more than
the ministers of the old body. Might we not, therefore, object to
the apparent exclusiveness of the old community in having prefixed
to their former name, WESLEYAN, as uncharitable, and, by implica-
tion, unjust? But we will not make our Wesleyan friends
“offenders for a word,” nor put any uncharitable construction
upon their assumption of the additional name Wesleyan. For
“ distinction’s sake,’ we will cheerfully accord it to them. For
“ distinction’s sake,” too, if on no other ground, we claim to be
called by our proper name, Primitive Methodists. But whether
our Wesleyan friends will acknowledge this claim, or otherwise, is
with us a matter of little moment; and we hope our friends will
never make it an occasion of unhallowed contention. We advise
them quietly and peaceably to use it as their right, but never
zealously to contend about it.

This name is our distinctive appellation, and being enrolled in
Her Majesty’s High Court of Chancery, and contained in all our
regular chapel deeds and legal documents, cannot readily be altered.
Let us, however, not be so anxious to be called by this name as to
deserve it. Let us be careful to cultivate the simplicity and zeal,
the faith and piety, by which the first Methodists were dis-
tinguished ; let us diligently follow their example of regular open-
air preaching, and of other self-denying and laborious efforts to
promote the glory of God in the salvation of precious souls. Let
us seek to preserve the life and fervour of apostolic Christianity ;
to maintain plain, pointed, and energetic preaching; to ‘“ con-
descend to men of low estate,” and strive to diffuse the savour of
Jesus’ name to the uttermost possible extent. Thus shall we be
in spirit and in practice Primrrive Curistians as well as
Paritive Meruopists.

At the meeting at which the denominal name was chosen, it was
also arranged that printed preachers’ plans should be issued,
written ones having hitherto been used. A copy of the first
printed plan shall here be inserted.

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PRIMITIVE METHODIST CONNEXION. 53

These places are mostly in Staffordshire; three or four are in
Cheshire, about the same number in Derbyshire, and one or two
in Lancashire.

We are unable to determine on what principle the names of the
preachers were placed in the order here presented. It could
neither be according to their age, the time they had been conver-
ted, the period at which they began to preach, nor the influence
they exerted in the infant community. It is observable that
though J. Crawfoot, one of the travelling preachers, is placed
first, W. Clowes, the other, is only the fifth ; and that J. Steele is
before the Bournes, and J. Bourne before H. Bourne. We
presume, however, it was an order with which they were all
satisfied, for we meet with no complaint about it; and here we
shall leave the matter.

At the forenamed meeting, “‘ arrangements were made to hold
quarter-day meetings, for managing the affairs of the connexion.”
“« The account of this meeting,” says Mr. Hugh Bourne, “ appears
regularly to conclude the history of the origin of the Primitive
Methodists.” Perhaps it might more properly be said to conclude
the history of the origin, formation, and organisation of the
connexion. With this account we close our fifth chapter.
54 THE HISTORY OF THE

CHAPTER VI.

Progress of the Connexion from 1812 to 1817.—Withdrawal of Mr. J.
Crawroot.—Adhesion of Mr. J. Bexroy.—Mr. J. Wepawoop.—Forma-
tion of Rules.—The nickname of “ Ranters” first given to the Commu-
nity.

HE first printed plan, a copy of which is inserted in the pre-
ceding chapter, was issued early nm 1812. The only account
given in Mr. Bourne’s history of the progress of the community
during that year is the following: ‘The work kept enlarging, and
the connexion went on in a kind of regular way, without much
yariation, throughout the year.’ We, however, gather a little
additional information from Mr. Clowes’ journals. After narra-
ting a successful visit to Ramsor and the vicinity, he says, ““ We
next opened Threapwoodhead, Denstone, Froghall ;
Hanging-bridge, and other villages, in which God owned ane
labours of his servants in the salvation of souls and in the forma-
tion of christian churches.” Joseph Biddulph, of Froghall, had
heard Mr. Clowes preach at Kingsley ; and “ the Lord,” says Mr.
Clowes, “converted his soul. He then gave me an invitation to
preach in his house at Froghall. I did so ;—the house was large,
the congregation overflowing, and the season will never be for-
gotten by the people assembled on that occasion.”

The strange opinion formed of Mr. Clowes by one person in
this locality, and the fierce opposition which he and others of his
brethren had then to meet, may be learned from a letter written
by Mr. Thomas Burndred to Mr. Clowes, and published in the
journals of the latter :—‘‘I wish to call to your recollection that
PRIMITIVE METHODIST CONNEXION, 55

Friday evening when you, along with Joseph Biddulph, got into
my house undiscovered, when Mr. Sargeant was preaching; after
he concluded he called for some one to pray, when you broke forth
with a power and glory I shall never forget; sinners cried out,
and believers rejoiced ; but a certain farmer who was present was
so strangely infatuated as to conclude you were possessed by the
devil, and he resolved if ever you came thither again he would
shift you off. But, alas! poor man, he afterwards broke a blood
vessel, and died instantly. At this time John Buxton, senr.,
John Buxton, junr., and I began to preach, and opposition
gathered strength and persecution raged. John Buxton, senr.,
went to preach at a small village near Froghall, and a Mr. B., who
kept a large bull, ordered his man to loose him, and turn him into
the congregation. The man made three attempts to drive in the
bull, but failed; while exerting himself with all his might, the bull
turned on him, and he had to run with all his speed in order to
escape. A few days after this circumstance the man was seized
with a violent distemper, which terminated his life, and his master
committed suicide.” We leave our readers to form their own
judgment upon these occurrences.

Shortly afterwards, while Mr. Clowes was conducting divine
service at Warrington, in Lancashire, he was interrupted by a
magistrate, whose rude behaviour and profane language were
highly derogatory to his official dignity. “I preached at War-
rington, at Mrs. Richardson’s,” says Mr. Clowes, ‘“‘where I had
‘times of refreshing from the presence of the Lord.’ I was con-
ducting a religious service in her house one evening, when a
magistrate came in and demanded a sight of my license. I handed
it to him. He then said he wanted to see the license of the house
asa place for preaching. One of the people told him it was above.
He said, ‘I must have it down.’ The individual replied, ‘It is in
heaven.’ He then began to swear and order the congregation to
disperse. One man rose to obey the magistrate’s order, when Mrs.
Richardson exclaimed, ‘Sit down, my friend, and be quiet. My
house is my own!’ She then cried out in prayer for God to save
56 THE HISTORY OF THE

e

Justice L. At this the magistrate endeavoured to effect his escape.
but Mrs. Richardson followed him into the street, praying aloud
for the Lord to have mercy on him. He then told her he would
send the water engines, and blow her windows out; but she con-
tinued to pray aloud for him, and he hastened away, leaving the
bible and hymn-book in the street, which he had taken from
before me whilst I was preaching, but carrying away my license.
A few days afterwards I went to him, accompanied by a friend.
‘When he saw us approaching his house, he came out with the
license in his hand, and gave it to me saying, ‘ Your servant, sir.’
He immediately retired into the house, or else I should have given
him a word on the impropriety of his conduct.”

Mr. Clowes afterwards preached several times with success at
Overton, near Runcorn, and then proceeded to Liverpool, where
he preached near the theatre; but his visit to this great town does
not appear to have been followed up, and whatever good might
result from it is unknown to the compiler.

Guided by the arrangement in Mr. Clowes’ journal, we have
inserted the foregoing incidents as having occurred in the year
1812, but as there is a partial lack of dates in the accounts, it is
possible that some of the incidents might occur in the preyious
year, or even in the following one.

In the year 1813 the small community made some progress, and
extended its borders. In the spring, “the work flourished at
Mercaston, Hulland, Turnditch, and Weston-under-wood, in
Derbyshire, and a number of zealous, useful, praying labourers
were raised up.” To promote the general good of the district, a
Religious Tract Society was formed. Mr. Hugh Bourne procured
some tracts for the distributors, and gave them instructions how
to proceed in their labours. They entered heartily into the work,
prayed with families wherever there was an opening, and appear
to have been favoured with great success, being made the means
of opening the way for the preaching of the gospel in several needy
villages. ‘‘ These labourers,” says Mr. Bourne, “ pushed on their
work with so much life and vigour, that in a short time there was
PRIMITIVE METHODIST CONNEXION. 57

a pressing call for prayer meetings at several new places.” These
pious persons were therefore arranged in praying companies, each
company comprising three or four persons, and were appointed on
a plan to hold regular prayer meetings at the places in question.
Being at liberty to exercise their gifts as they thought best, they
not only engaged in singing and prayer, but also gave brief ex-
hortations, and in due time some of them became acceptable
preachers. Much good resulted from these zealous efforts, and
the societies were increased and strengthened. The work of God
prospered also in Staffordshire, and a new chapel was built at the
village of Talk o’ th’ Hill, three or four miles from Tunstall.

In this year, too, an opening appears to have been effected at
several places on the borders of Staffordshire and Derbyshire.
Mr. Clowes says, “I preached the gospel of the grace of God at
Stonepit Hill, Fleet Green, Cow Head, Warslow, Holme End,
Allston Field, Mill Dale, Hartington, Butterton, Windy Bank,
and Onecote ; at all the places God poured out his Spirit, many
were truly saved, and at most of these places christian churches
were formed.” We are not, perhaps, to understand from this
that no societies had been formed at those places previous to Mr.
Clowes’ visit, but that about that time those new churches were
formed.

The progress of the connexion during this year was, however,
somewhat retarded by circumstances which arose in relation to
Mr. James Crawfoot. Though a man of fertile imagination, and
very pathetic and effective in his public addresses, he was very
defective in judgment, and perhaps in christian humility. He
appears on some account to have cherished a very unfriendly feel-
ing towards Mr. Hugh Bourne, and to have whispered several
unfavourable things respecting him in the societies, which things
are believed to have been unfounded, and the whispers to have
proceeded chiefly from Mr. Crawfoot’s mortified feelings at seeing
Mr. Bourne acquire greater influence in the connexion than him-
self. Be this as it might, when he was warned to attend a meeting
to answer to charges which were to be brought against him by Mr.
58 THE HISTORY OF THE

Bourne, he declined to attend, and became separated from the
connexion. His course as an itinerant preacher was short, ex-
tending only to between three and four years; and much space
cannot, therefore, be allotted to him in this brief history. We
will only add, that he lived many years after his separation from
the Primitive Methodist community, and died, it is believed, in
peace at an advanced age.

But if the connexion sustained the loss of Mr. James Crawfoot,
it gained the adhesion of Mr. John Benton, who for a few years
was very useful in missionary labours. Mr. Hugh Bourne became
acquainted with him in July, 1810, when on a visit to Mr. D.
Buxton, of Wyrley Bank, South Staffordshire. ‘‘He had been
brought up in ignorance,” says Mr. Bourne, ‘‘and had not much
command of language. His knowledge of the ministry was small,
but his zeal was great, and he had a deal of success in awakening
sinners. When souls were awakened he was at a loss, knowing
but little of justification [by faith].” Mr. Bourne, however, was
the means of leading him into a clearer knowledge of the way of
salvation. At his request, Mr. Bourne attended a class-meeting
with him at Essington Wood, and “spoke to the people, and the
Lord made bare his arm; six souls were set at liberty, and the
man [Mr. Benton] entered fully into the knowledge of a present
salvation.” He did not, however, immediately unite with the
connexion. Hence, neither his name nor that of Wyrley Bank,
nor of Essington Wood, appear on the plan for 1812. He occa-
sionally attended distant camp-meetings, and in various ways
co-operated with the preachers, but he appears not to have form-
ally united with the society till the quarterly meeting of October,
1813. “Monday, 4th, we had quarter-day,” says Mr. Bourne,
“and John Benton joined us. This, I think, is of the Lord.”
We shall have occasion to introduce him again to the notice of
our readers.

A far more useful man, though eccentric in some things, now
also comes before us, and for a time will take an active and dis-
tinguished part in the movements and success of the connexion,
PRIMITIVE METHODIST CONNEXION, 59

namely, Mr. John Wedgwood. The circumstances connected with
his conversion and the exact time when he united with the con-
nexion we are unable to furnish. But some remarkable instances
of his labours, persecutions, and successes will shortly claim our
attention.

The first thing that presents itself to our notice in the year
1814, is the adoption of rules for the regulation of the societies.
Among Protestants, the Holy Scriptures are regarded as a
sufficient rule both of faith and practice. But the New Testament
presents rather the principles of Church government, than specific
forms of discipline, leaving the latter to be arranged according to
circumstances, providing they be in harmony with the principles
laid down by Divine authority. Even the most strenuous advo-
cates of Independency or Congregationalism, must admit that
cases are continually transpiring which demand the formation of
rules or the adoption of regulations which are not, and could not
be expected to be, explicitly given in the New Testament. Bible
and Tract Societies, Sabbath-school institutions, and numerous
other benevolent and religious associations connected with christian
churches, cannot be efficiently conducted without proper regula-
tions, for the making of which the Scriptures furnish certain
principles, but nothing more. The application of those principles
to regulations for the guidance and management of the societies
united with the Primitive Methodist Connexion had now become
requisite, and was ardently desired by many of the members. At
the March quarterly meeting of the preceding year, “an arrange-
ment was made,” says Mr. Bourne, “to meet, what appeared -to
be, the general wish of the people. A committee was formed to
draw up a code of rules and regulations for the whole body, and to
submit the same to the ensuing quarter-day. This committee
consisted of James Steele, Hugh Bourne, and another person who
was a schoolmaster. But the matter was not carried into effect :
for the committee were soon of opinion that the undertaking was
too weighty and too great for them. Under this persuasion they

* relinquished the task, and the Midsummer quarter-day did little
60 THE HISTORY OF THE

init. During the next quarter the people were very pressing to
have the rules completed ; but the committee, from a consciousness
of their inability, still declined it. In consequence of this, the
quarterly meeting, held October 4th, 1813, made an order that
sketches of rules should immediately be drawn up ; and that they
should be read during the quarter in every society, and that all
the objections and improvements suggested by the various societies
should be brought in writing to the next quarter-day. This was
diligently carried into effect, and it answered several very valuable
purposes. The societies pointed out a great variety of objections
and improvements ; and during the quarter, prayer and supplica-
tion was made to God, almost without ceasing, on this behalf. On
Monday, January 3rd, 1814, the whole were laid before the
quarter-day board ; and an order was made that the rules, in their
improved state, should be printed immediately.” They were
accordingly printed early in the same year.

‘We have perused the rules in question; they agree with the
character and circumstances of the people, at the time they were
enacted, but are too long for insertion in this place.

The next thing worthy of notice during this year is, that the
missionary efforts appear to have slackened ; a calamity which has
too often befallen the Church of Christ in its various sections, and
one against which it is its duty constantly to guard. “The con-
nexion at first,” says Mr. Bourne, “ employed its exertions chiefly
in missionary labours, by means of which it greatly flourished.
But when a considerable number of societies were raised up, the
massionary exertions began to decline ; and, in the former part of
the year 1814, they were laid aside.” It was of course necessary
that the newly-formed societies should be efficiently supported ;
and it was probably thought by the cautious and less enterprising
portion of the leading friends that they could not then do more
than properly sustain and strengthen these societies. But zeal
and enterprise, as well as caution and prudence, are requisite for
the well-being of Christian societies, as well as for the evangeliza-
tion of the world. A missionary spirit is essential to the
PRIMITIVE METHODIST CONNEXION. 61

prosperity of Christian churches. Let missionary efforts decline,
and the vitality of the churches will become weak and sickly. The
suspension of missionary efforts by these infant societies, though
only for a short period, was injurious to their best interests, and
retarded their progress ; comparative languor and feebleness began
to prevail in them, and they ceased to prosper as heretofore. A
great improvement, however, was ere long effected. “A few
enterprising individuals again entered upon missionary labours,
and the Lord set before them an open door.” This was the means
of diffusing additional life, vigour, and zeal through the societies.
“ Belper, in Derbyshire,” says Mr. Bourne, ‘was the first place
opened on this occasion ; and several pious praying labourers from
the societies at Mercaston, Weston-under-wood, and Turnditch,
laboured diligently in the work at Belper. The meetings there, on
some occasions, continued late in the evening, on account of souls
being in distress. When these powerful meetings were closed,
the praying people were accustomed to sing through the streets as
they returned home. This circumstance procured them the name
of ‘ Ranters,’ which afterwards spread very extensively.” Though
this uncouth name has a bad meaning, and is a nick-name which
no well-bred person, nor courteous Christian, will apply to the
Primitive Methodists, unless through ignorance of their proper
name, we are not sure whether in some localities it has not been
rendered subservient to the interests of the connexion, by awaken-
ing curiosity and inducing numbers to attend the preaching of
the missionaries, who would not otherwise’have been brought
under the ministry of the Word. This does not, however, afford
a sound argument for the deliberate and habitual use of the name ;
that of “Primitive Methodists” was originally assumed, and is
the legal name of the community.

Some persecution is said to have distinguished the entrance of
the friends into Belper ; but the beneficial effects of their labours
appear soon to have produced a favourable impression upon some
of the principal inhabitants. “Our mission extended to Beiper,”
says Mr. Clowes, “and our labours were crowned with prosperity.”
62 THE HISTORY OF THE

Mr. Strutt, the proprietor of several large cotton factories,
perceiving a decided change wrought by our instrumentality in
many of his work-people, became very friendly to us. The place
in which we worshipped being far too small, we made application
to Mr. Strutt for land on which to erect a chapel; he kindly
offered us as much land as we wanted at a shilling per yard; a
chapel was soon raised, which I, with others, had the pleasure of
opening. ‘

“ After this,” [the opening of Belper,] says Mr. Bourne, “the
work spread to Derby and the adjacent places.” We have more
ample information on the subject in Mr. Clowes’ journals.— After
narrating the opening of Belper chapel, Mr. Clowes says: “I
then proceeded, and preached at Milford, where the Word ran and
was glorified, and where a society was formed. From thence I
went to Derby, and sounded the Guspel trumpet ; and notwith-
standing there were many things which perplexed the friends,
besides considerable persecution, yet the work of God rolled on, a

- chapel was built, and a numerous congregation was raised ; so
overwhelming were the multitudes, that after the doors were
thrown open, in a few minutes the chapel used to be filled to
excess, on one occasion the chapel was so crowded, and the
air so bad, that the lights would not burn. The chapel-keeper
endeavoured to trim them, but some of the persecutors created a
disturbance. I therefore cried to God to still the raging of the
enemy: the rebels felt the power and were struck; and as the
chapel-keeper opened the door they escaped. One of them,
however, threw a stone at his head, and cut him severely. This
produced great confusion, and terminated the service for the
night. The man who threw the stone was brought up before the
mayor for this outrage, and was committed.

« At this place [Derby], a soldier in the Royal Artillery, who
was stationed at the Armoury, was a great help to the cause, both
in the getting up of the chapel, and in the converting work,
besides supporting the preachers. Having no friends at the
beginning to take us in, I often went with the soldier to the
PRIMITIVE METHODIST CONNEXION. 63

Armoury to sleep. It was rather a trial at first to have to climb
up without steps, one tier above another, to get into the birth, or
sort of box-bed; but I remembered I was a missionary, and it
behoved me not to demur about little matters of convenience and
comfort. I had counted the cost, and was prepared by the grace
of God to take up my cross and follow Jesus through honour and
dishonour.

“In the vicinity of Derby I preached at several places,—
Chaddison, Draycott, Windley, Burniston, Normanton ; where my
labours, along with those of my coadjutors, were blessed in the
conversion of sinners to God.”

Derby appears to have become the head of a circuit in 1816, the
second circuit formed in the connexion. ‘Before this period,”
says Mr. Bourne, “the whole of the connexion was managed in
one circuit only.”
64 THE HISTORY OF THE

CHAPTER VII.

Missionary efforts extended into Nottinghamshire.—Nottingham becomes
the head of the Circuit.—Persecution and success at Bottesford.—
Persecution at Newark.—Death of a persecuting Barber.—Determined
persecution at Shelford.

N the foregoing chapter we had to notice a temporary suspension

of missionary labours; in the present we must glance for a
moment at the declining efficiency of camp-meetings. These
extraordinary meetings were at first distinguished by short dis-
courses and numerous and powerful praying services, which
produced an agreeable variety, called the gifts of the people into
useful exercise, and largely contributed to their success. But
more preaching and less praying gradually gained ground, and
instead of short discourses, adapted to the occasion, some of the
preachers unhappily expatiated at great length. One local preacher,
it is said, “rumbled because he had only an hour allowed
for his sermon!” It would have been more becoming and more
profitable for him to have considered whether all that was valuable
in his discourse might not have been compressed into a quarter of
the length. These long sermons wearied the people, distracted
their attention, trespassed upon the time heretofore allotted to
praying services, and seriously militated against the usefulness of
camp-meetings. This was an evil which Mr. H. Bourne and
others greatly deplored; but remedial measures were ere long
applied, which happily proved successful. The «Narrative of a
Mission to Nova Scotia, New Brunswick,” &¢., by J. Marsden,
Methodist Missionary, was put into the hands of Mr. H. Bourne,
PRIMITIVE METHODIST CONNEXION. 65

and suggested to his mind the propriety of restoring regular
praying services to the camp-mectings. One meeting, conductel
according to this plan, was held at Mercaston, in Derbyshire, on
Sunday, June 9th, 1816. “It was a very powerful meeting,”
says Mr. Bourne; “the praying services were wonderfully sup-
ported,” and “the work of God broke out with power.”

The good effects of this meeting appear to have been great; a
considerable quickening took place in the societies in that neigh-
bourhood, and camp-meetings generally were apparently restored
to their original power.

In this year (1816) the missionary efforts of the connexion ap-
pear to have extended into Nottinghamshire.

«From Derbyshire I afterwards went on to mission in the
county of Nottingham,” says Mr. Clowes, “where the Almighty
greatly prospered the cause in which we embarked; and, not-
withstanding the powers of earth and hell stood in formidable
phalanx, and opposed our advance, yet, unappalled, we dashed
forward, and ‘in the name of the Lord we lifted up our banners.’ ”

Mr. Clowes, however, does not appear to have been the first
missionary who visited this country. A camp-meeting is said to
have been held in Nottingham Forest, some time in this year, and
it is probable that the town of Nottingham was visited about the
same period, or perhaps a few months previously. Mr. Weston,
of Lex Head, near Ramsor, is said to have been the means of
introducing the cause into this town, and to have laboured there
much at his own expense. Mr. R. Winfield, who had some short
time before united with the connexion, and become useful in
missionary labours, also “ made a good impression in preaching”
there, and 8. Karkland still more so; “but John Benton,” says
Mr. H. Bourne, “was for a considerable time a main staff.”
Mr. Bourne preached there himself, August 12th, 1816. He
says: “I spoke to a great multitude from Eph. vi. 19. It was a
glorious time. There has been a surprising work at this place.
The preaching-room is 68 feet 8 inches long, and 33 feet 3 inches
wide.”

F
68 THE HISTORY OF THE

“In the town of Nottingham,” says Mr. Clowes, “ we preached
in a large room that had been used as a manufactory, which was
generally well filled. We experienced strong persecution in the
beginning: but on application to the magistrates, the outward
persecution was in a measure quelled. Sometimes amid the storm
and disquietude of the wicked, I have seen the congregation shake
with the power of God; in the valley of dry bones, bone has come
to his bone, and a noble army of living souls soon stood up to the
glory and praise of God. Multitudes of conversions took place in
that large room. Scenes were witnessed that gave joy to angels,
and thrilled both preachers and people with emotions of gratitude,
and led them to sing in transports of praise.” The prosperity of
the work at Nottingham, and the decline of the society at Derby,
occasioned the former place to become the head of the second
cireuit instead of the latter, which cireuit was therefore called
Nottingham circuit.

In the year 1817, the preachers visited many other towns and
villages in Nottinghamshire, with various measures of acceptance
and success. “At Bidworth,” says Mr. Clowes, “the work
flourished ; in two months we raised a lovely society of fifty-two
members. I had an extraordinary time in meeting the class for
tickets, and in preaching afterwards one woman passed from
death unto life. Two sermons which I preached afterwards were
greatly owned of God; many were pierced with sorrow of a godly
sort, and four or five found redemption in the blood of Christ.

“« At Calverton, I formed a small society. The fortnight follow-
ing I preached there with my full liberty, and united five more
members to the society, making in all sixteen. I then proceeded
to Oxton, where the Lord worked powerfully among the people.
One man was arrested in such a manner that he would have fallen
to the ground, had not some of the people rushed to his assistance,
and held him up. Next morning, another man, who had been in
deep distress all night on account of his sins, came to me, and
accompanied me out of the town. After he had related his dis-
tress, we kneeled down by the roadside, under a tree, and the
Lord in mercy set his soul at liberty.
PRIMITIVE METHODIST CONNEXION. 67

«At Lambly, I preached in a chapel alternately occupied by
the New Connexion Methodists and the Independents. Mr. Smith
entertained us at this place, and was much attached to our interest.
I had a very powertul time in the preaching service, and after-
wards gave tickets to a society of twenty-two members.”

Rateliffe-on-Trent, Bingham, East-Bridgeford, Whatton, and
numerous other places are said to have been visited with much
success by Mr. John Benton. At some of the places he met with
considerable persecution ; but the Lord poured out His Spirit in
connexion with his labours, and great numbers were brought to
the knowledge of the truth. At Bottesford, according to Mr.
Herod, in his “ Biographical Sketches,” Mv. Benton was violentiy
opposed. Some of the inhabitants were under the influence of the
aristocratical and High Church party, and the lower orders of’
society were countenanced in all the low acts of opposition to
Dissenters. As soon as Mr. Benton commenced worship in the
open-air the bells of the church began to ring, dogs were set to
fight, a great drum was beaten, and different instruments of music
were played. The persecutors then assailed him with rotten eggs,
filth, and stones. But the preacher stood unmoved at his post,
the Holy Spirit accompanied his word, and many were convinced
of the error of their way. He who beat the great drum followed
the preacher to other places in order to annoy him; but at last he
was brought to repentance, and beeame a very devoted and useful
Christian. A large and flourishing society was formed at Bottes-
ford, which has since become the head of a circuit.

At Cotgrave, the persecutors collected a number of kettles and
pans and made as much noise as they could, in order to disturb
Mr. Benton in his open-air worship ; but he was nevertheless
made the means of bringing many to the knowledge of the truth.

Mr. Benton visited Kinoulton on a Sabbath-day, and hundreds
from the surrounding villages came to hear him. But a godless
young man of the village, loosed a dangerous bull in order to drive
it among the people, and prevent their hearing the preacher. He was
however, disappointed in this wicked attempt, as the animal took a

F2
68 THE HISTORY OF THE

contrary direction ; still bent upon disturbing the worshippers, he
filled his pocket with small stones, with a view to throw them into
the preacher’s mouth, while speaking ; and he made an attempt at
this wicked deed, but either through lack of strength or courage
he failed. He then happily gave the missionary an attentive
hearing, and was awakened to a sense of his sin and danger.
Returning to his father’s barn, a distance from the village, he
there penitently confessed his sins, and prayed till he found
mercy. He aftewards became a useful preacher.

Passing by numerous smaller places in this country, which were
successfully visited by the missionaries, and in which societies were
formed, we must briefly notice their reception at Newark,
Grantham, and Shelford. After mentioning his preaching at
Screveton and Balderton, Mr. Clowes says, “ The town of Newark
was my next place of ministerial labour; and in this town I was
once more associated with brother J. Wedgwood. We both
preached at one hour, he in Mill-gate, and I in North-gate, and
we had large congregations, and good was done.” Some persecu-
tion, however, befell one or more of the missionaries. A Mr.
Lockwood, a person of property, and of good preaching abilities,
co-operated with them, and assisted in their missionary labours in
this and other places. In Newark, he occupied the centre of the
market-place, having his gig for his pulpit. The clergyman
directed a barber to take out the fire-engine, kept in the church
for the use of the town, and to throw water upon the preacher.
Accordingly, when Mr. Lockwood began to preach, this godless
barber began to play the engine upon him, and the water soon
flowed copiously from his person. He was not, however, to be
overcome by this treatment ; he continued to pour out the truths
of the glorious Gospel, and said to his persecutor, “ You cannot
quench the fire within.” A number of boatmen, not as yet
enlightened and renewed by the Holy Spirit, indignant at the
barber’s proceedings, resolved to put a stop to them. They soon
managed to accomplish their purpose; taking out their knives,
they cut the engine-pipe to pieces, and spoiled the barber’s sport.
PRIMITIVE METHODIST CONNEXION. 69

Mr. Lockwood finished his sermon, and many who had gone to
hear him out of mere curiosity were beneficially impressed, and
.returned home greatly concerned about the salvation of their
souls. The boatmen were afterwards brought before the magis-
trates to answer for the damage done to the engine. But upon
the examination of the case, the magistrates inquired by whose
authority the engine was brought out, and being informed that it
was by the direction of the clergyman, they promptly and justly
decided, ‘‘ Then he must make good the damages!” A few weeks
afterwards, the persecuting barber came to a tragical end. He
was a manufacturer of fireworks, as well as a barber, and while
employed therewith, the combustible materials suddenly exploded,
blew him through the shop window, dreadfully burnt, and thus
terminated his days! After these occurrences, the violent opposi-
tion to open-air preaching in that town ceased, a large society was
formed, and some useful local preachers were raised up.

At Shelford, more determined opposition still was experienced
by the missionaries and the humble society they had been the
means of raising. Shelford is a village of some note, as the family
burying-place of the Earls of Chesterfield, whose estate surrounds
the neighbourhood, and includes the village, save only a single
plot of land, about half an acre in extent. In this village, one
Joseph Vickerstaff opened his house for preaching; many souls
were converted under its humble roof, and a church of living
members was there nourished with the bread of life. His house
stood upon a strip of waste land; and in order to get rid of the
meetings, as Vickerstaff paid no regard either to threats or entrea-
ties to “turn out the Ranters,” a regular discharge was sent him,
then an ejectment, and then his cottage was pulled down, and his
family and furniture were thrown into the street!

Another house, however, was opened in time for the next
religious service, by Henry Fewlkes, a pious and devout man.
Under his thatched roof, the persecuted little church was alowed
for a short time to worship without molestation. The spirit of
persecution, however, had not expired ; its cruel hatred to dissent
70: THE HISTORY OF THE

quickly appeared again. Fewkes’ cottage was held on the same
tenure as that of his friend Vickerstafl’s had been, and he was
threatened that if he would not “turn those noisy people out,”
he should be treated like Vickerstaff. This threat was carried into
execution ; a discharge was sent, and next an ejectment,—and one
evening, on returning from his labowr as a husbandman, Fewkes
found his house had been pulled down, and his wife and furniture
thrown upon the high road! A home, however, was provided for
him and his wife in the house of sympathising friends, and the
pious pair ultimately suffered no loss.

The preaching was next removed to the dwelling of Matthew
Woodward. His house stood in a garden, but was also “a parish
house.” Persecution followed the infant cause thither also.
Woodward was threatened, and next brought before a bench of
magistrates. He was unpolished in his manners, but possessed
strong common sense and unflinching courage. In reply to the
threats of the “higher powers,” he said “‘ Mine is a parish house,
and if you turn me out of it you must find me another ; and as
soon as I get into that, I shall have the preaching there.” One of
the magistrates, forgetting his duty to God, and the conduct
becoming his dignified station, now began to swear, for which
Woodward administered a strong admonition, contrasting the
profanity of the magistrate with the devout practices of his persecu-
ted fellow-worshippers. He was then hastily dismissed, and
returned home in triumph. The persecutors were now fairly out-
matched; and they are reported to have said, “It is of no use
tormenting ourselves with those incorrigible Ranters—we may
pull half the village down, and not get them out at last.” A
change of stewards also took place about this time, and the
new steward wisely pursued a different course from that of his
predecessor.

Subsequently the society bought the waterman’s floating chapel
at Nottingham, took it down the river Trent, drew it into Wood-
ward’s garden, and there worshipped in it. Afterwards the owner
of the little freehold land in the village sold them an eligible
PRIMITIVE METHODIST CONNEXION. 71

building site, on which they erected a substantial brick chapel,
where it stands as a trophy of religious liberty, and a monument
of fervent and persevering piety.

Nottinghamshire offered a considerable amount of opposition
and persecution to the first preachers of the Primitive Methodist
Connexion; but in a comparatively short period it furnished
flourishing churches, and greatly strengthened the community.
72 THE HISTORY OF THE

CHAPTER VIII.

Persecution at Oakham.—Mr. Wrpcwoon’s imprisonment at Grantham.—
Success at Leicester, Lincoln, and other places.—Progress of the work
in South Staffordshire—Loughborough made a Circuit.—Origin of
Circuit Committees——Commencement of a Magazine.—“ Revivalists.”

h UCH of the missionary work in Nottinghamshire, recorded in

the foregoing chapter, was performed in 1817. In the same
year, the missionary labours of the connexion appear to have been
extended into Leicestershire, and into some parts of Lincolnshire
and Rutlandshire. We have but little information respecting the
progress of the mission in the last-mentioned county. Mr. Clowes
visited Oakham, the county town, and “ preached in the open-air
to a well-behaved people,” and was hospitably entertained for the
night. He made arrangements for a preaching service in a fort-
night following, hoping that success would crown the efforts of the
missionaries there as elsewhere. But “the next preacher that
attended Oakham had no sooner begun to preach than he was
assailed with a terrible storm of persecution; and had he not
taken to his heels, he would in all probability have been killed by
the infuriated mob: it pursued him a considerable distance, but,
tuking a circuitous direction, he escaped without hurt. The next
jreacher that ventured to go had not long been engaged in the
services before many of the rabble came up with a basket of eggs,
and they became so exasperated that they dashed the basket and
all the eggs together at the man of God, and then knocked him
down, and threw themselves upon him. By the mercy of God,
however, he got up, and made his escape.”

We meet with no further information respecting missionary
PRIMITIVE METHODIST CONNEXION. 73

labours at this place, and judge they were withdrawn through the
violence of the persecution which the missionaries had to
encounter.

No small measure of persecution attended the introduction of
Primitive Methodism into Lincolnshire. Mr. John Wedgwood
visited Grantham, and stood up to preach at the cross. But he
was quickly apprehended by a constable, and thrust into prison.
Mr. Lockwood, before mentioned, resolved to follow his example.
He took Mr. Wedgivood’s place at the cross, and was immediately
apprehended, and brought before the magistrates, who made out
his mittimus for imprisonment. He, however, entered into his
own recognizances to appear at the quarter sessions; and Mr.
Wedgwood then did the same. When the sessions arrived, they
employed a counsellor to plead their cause ; the verdict was given
in their behalf, and their persecutors had to pay the expenses.
Sir William Manners also took the part of the missionaries, and
ordered a stone pulpit to be erected on his own ground near the
market cross, whence they might without interruption proclaim
the glad tidings of salvation. It is supposed that in this instance
Sir William was influenced more by his antipathy to the magis-
trates at Grantham than by his love for evangelical truth, or his
regard for religious liberty. Be this as it might, his protection of
the missionaries awed the persecuting magistrates, and they ceased
to oppose open-air preaching. A society was shortly afterwards
formed, though it was not of long continuance; but according to
the testimony of Mr. Sampson Turner, one of the first travelling
preachers in the connexion, the imprisonment of Mr. Wedgwood
was overruled for the furtherance of the gospel in the district.
On his visit to Grantham, not long afterwards, he says, ‘« A short
time before Mr. John Wedgwood had been imprisoned for preach-
ing the gospel in this town, This produced a great sensation
throughout the country around, and awakened the sympathies of
the people generally in behalf of the connexion, heretofore despised
and persecuted.” Some years afterwards, a permanent society
was established at Grantham, of which a record will be found in a
future chapter.
G4 THE HISTORY OF THE

In other places in Lincolnshire, about this time, the missionaries
suffered much persecution. Mr. John Hallsworth states, that
when he first came into one part of the county in 1817—1818, he
was almost continually in danger of losing his life while preaching.
Mobs were raised against him at almost every place he visited ;
eggs, dirt, and stones were thrown at him, cocks were set to fight,
bells were rung, and other similar plans adopted to annoy him,
and disturb the services. But by patience and perseverance, this
opposition was in time overcome, and societies were established,
more particulars of which will be found in succeeding pages.

Messrs. Benton, Wedgwood, and Heath, appear to have been
the first missionaries of the community employed in Leicestershire,
where they met with less persecution than in the counties of
Rutland and Lincoln, and were favoured with a large amount of
success. Much good was effected at Loughborough, Coleorton,
Whitwick, Markfield, Sileby, and numerous other places; many
sinners were brought to God, and prosperous societies were
formed. Mr. George Handford, a local preacher at Sileby, was
the first preacher of the denomination who visited Syston, five
miles from Leicester. Accompanied by a number of friends, he
went thither on Sunday afternoon, January 18th, 1818, and sang
through some parts of the village till he reached the green, where
hundreds of persons were soon collected. During the service he
was interrupted by a clergyman, a lawyer, and another gentleman.
The clergyman with an assumption of great authority, ordered him
“about his business,” adding, “we won’t have you here.” But
Mr. Handford knew the law of the land respecting preaching,
better than either the clergyman or the lawyer—a wicked and
profane man—and declined to relinquished his right to preach.
After some conversation, in which the local preacher showed
himself much superior to the professional divine and his friend the
solicitor, the opponents left Mr. Handford in quiet possession of
the field, and he delivered a discourse which was made a blessing
to many. Among the results of this first service at Syston, were
nvitations to visit Rearsby, Thurmaston, Leicester, and other
PRIMITIVE METHODIST CONNEXION. 75

places, where the missionaries found an open door, and were made
useful in the conversion of many sinners.

According to information received from Mr. John Brownson,
the first service held by the Primitive Methodists in Leicester, was
in the month of March, 1818. Mr. John Benton, accompanied
by friends from Thurmaston and Syston, conducted the service at
the cross in Belgrave Street, when great excitement was created,
and much good effected. Mr. W. Goodrich, afterwards a respect-
able local preacher, commenced his religious course at that time.
Henceforward open-air preaching was regularly conducted in
different parts of the town, especially in Foundry Square, Orchard
Street, Frog Island, and Infirmary Square. During one of the
open-air services an inn-keeper entered his chaise, and for
malicious purposes ordered the post-boy to drive through a
congregation of thousands of persons, whom Mr. R. Winfield was
earnestly addressing. The people wisely made a way for him to
pass, and then stood close together as before ; but for some time
afterwards, when service was held in that place, which was not a
thoroughfare, they took the precaution to fix ropes to certain
posts, to prevent interruption by horses and carriages.

Mr. Clowes appears to have visited a few places in Leicestershire
towards the close of 1817, and to have visited various other places in
the county sometime afterwards, probably in the spring or summer
of 1818. From Oakham, in Rutlandshire, he went to Melton
Mowbray, in Leicestershire, where, on his arrival, he found that
Mr. Wedgwood had just been preaching, and had gone to a village
three miles distant. Mr. Clowes followed’ him thither, and
preached in the street. ‘When I had proceeded about half way
through my discourse,” says he, “a man on horseback, with a
drawn sword in his hand, storming and threatening, rode up
among the people, and vowed to take vengeance on the preacher ;
but the people checked him in his advance by drawing close round
me. He made repeated efforts to force his way through, but
failed; so I received no harm. We held a prayer-meeting in a
house after preaching ; and notwithstanding the persecutors raged,
76 THE HISTORY OF THE

and threw dung and stones upon us, yet in the name of the Lord
we lifted up our banners.”

After describing the persecutions at Oakham, before mentioned,
he continues: “A short time after these transactions we held a
camp-meeting at Packman Lane; some thousands of people
attended; the preachers had great freedom in addressing them,
and it was a most blessed meeting. In the evening Wedgwood
and I went to Sileby, and held a lovefeast in a barn; the people
spoke freely of the dealings of God with their souls, and I had the
happiness to hear from the lips of several that my labours were
not in vain in the Lord. The next day at one o’clock I preached
in the open air to a well-behaved and strongly affected people.
Brother Wedgwood and I then pushed on to Barrow wake, and
we both preached apart, but first sang through the streets, and the
multitudes accompanied us. We continued the open air service
until ten, by which time it was dark; but the people were so much
affected by the power of God that they would not disperse. We
therefore preached again in the open air, and had another glorious
time of refreshing from the presence of the Lord. We then
preached our way to Nottingham, and back again to Sileby, where
we saw the arm of God made bare and Satan fall like lightning
from heaven.

“On Sunday we held a camp-meeting at Croxton-lane-ends,
near Barsbay ; here the word of God prevailed, and many experi-
enced the converting power. From this place we went to Leicester
the same evening. The next morning we hoisted the gospel
standard in Belgrave Gate, and it is supposed that two thousand
persons were gathered together on the occasion. Wedgwood
preached from Job xxi. 21, and I from Rev. iii. 20. Just as I
was rising to address the congregation a person whispered in my
ear that an alderman and one of the magistrates were present ;
but I had no fear on that account. I felt my soul impressed with
a consciousness of [the presence of] higher powers, the value of
immortal souls, and the necessity of crying aloud and sparing not,
regardless of the trifling distinctions of earthly rank and power.
PRIMITIVE METHODIST CONNENION. 77

The multitude were exceedingly well-behaved, a deep solemnity
reigned throughout, and all were as still and quiet as if we had
been in a chapel. We terminated our proceedings about twelve
o’clock, and at half-past one we held a prayer-mecting at a friend’s
house in Orchard Street. The gathering was very numerous; vast
numbers stood outside. Many were powerfully affected and cried
for pardoning mercy, and it was supposed that about twenty found
the Lord. The prayer-meeting continued till six o’clock in the
evening. When I came out of the house my clothes were as wet
as thatch on a rainy day ; but after taking a cup of tea we walked
seven miles to Sileby, though we were much exhausted on the way.
After breakfast next morning, we left Sileby and walked seventeen
miles, when we took leave of each other, that we might preach at
different places.”

The impression made by the zealous missionaries upon the
humbler classes in this large manufacturing town, and the manner
in which their efforts were regarded by men of different minds,
may be gathered from the following quotations. In a letter to a
friend, dated Leicester, June 30th, 1821, a great man writes, “ The
Ranters have bawled themselves out of breath in this neighbour-
hood, and I think are losing ground. They have got chapels, and
are neglecting field preaching. We mean to take it up. They
have chanted till the people take no more notice of their noise than
of the Quakers’ stillness. They want discipline. Their societies
are not pure.” So wrote the Rev. Daniel Isaac, Wesleyan minis-
ter, then stationed at Leicester, as appears from his life by Mr.
Everett. The language excites our risibilities and almost provokes
a few observations in reply, but we check ourselves. The good
man has since departed to a better world, and were he to visit
earth again he would speak about his fellow Christians in a differ-
ent strain. A far greater man than he, the Rev. Robert Hall,
then also resident at Leicester, evinced more catholicity of spirit,
and expressed more liberal views. It is said, that when on kis
way to a country place at which he occasionally preached on week-
day evenings, he listened attentively to the preaching of John
78 THE HISTORY OF THE

Benton, and admired his earnestness and the command he had
over his congregation. An individual who felt annoyed with the
proceedings of the zealous missionaries, said to Mr. Hall, «« What
do you think of the Ranters, Sir? Don’t you think they ought to
be put down?” “TI don’t know enough of their conduct to say
that. What do they do? Do they inculcate Antinomianism, or
do they exhibit immorality in their lives?” “Not that I know of,
but they indulge in very irregular practices.” ‘Indeed! what
practices?” “ Why, Sir, when they enter a village they begin to
sing hymns, and they go on singing till they collect a number of
people about them on the village green, or in some neighbouring
field, and then they preach.” ‘ Well, whether that may be pru-
dent or expedient, or not, depends upon circumstances ; but, as yet,
I see no criminality.” “ But you must admit, Mr. Hall, that it is
very irregular.” “ And suppose I do admit that, what follows ?
Was not our Lord’s rebuking the Scribes and Pharisees, and dri-
ving the buyers and sellers out of the temple very irregular? Was
not almost all that He did in His public ministry very irregular ?
‘Was not the course of the apostles, and of Stephen, and of many
of the evangelists very irregular? Were not the proceedings of
Calvin, Luther, and their fellow-workers in the Reformation very
irregular ?—A complete and shocking innovation upon all the
quiescent doings of the Papists? And were not the whole lives
of Whitfield and Wesley very irregular lives, as you view such
things? Yet how infinitely is the world indebted to all these!
No, Sir, there must be something widely different from mere
irregularity before I condemn.” This great man was not ashamed
to countenance the humble and zealous missionaries, and on one
oceasion lent his chapel for one of them in whih to preach a
funeral sermon. Himself also attended the service, and was
much delighted with it.

An old chapel, formerly occupied by the Wesleyans, was taken
on rent, for the use of the newly-formed society. Much good was
done therein ; but efforts were soon made to erect a new one, to
meet the wants of the rising cause. A site of land in George-
PRIMITIVE METHODIST CONNEXION. 79

street, twenty-one yards square, was procured, and the building
was speedily commenced. The pecuniary resources of the friends
were limited, but their diligence and zeal in the enterprise were
extraordinary. They visited every brick-yard in the neighbour-
hood, and for every thousand bricks they ordered they begged a
thousand. 8. Day, Esq., of Thurmaston, a somewhat eccentric
gentleman, was solicited to give a donation. In keeping with his
peculiarities, he replied, “I will give you a large ash tree that is
eut down and lies on my estate, on condition you will draw it to
Leicester with human strength.” The condition was accepted ; a
number of members and friends met at Thurmaston, the tree was
placed on a pair of wheels used on such occasions, and then drawn
to the front of Mr Day’s house. There one of the preachers got
upon it, and preached an extemporaneous sermon to the assembly
from the appropriate words, “Now also the axe is laid unto the
root of the trees; therefore every tree which bringeth not forth
good fruit is hewn down, and cast into the fire.” The service
over, the tree was drawn to Leicester, a distance of three miles,
and sold for £7, with which some plain windows were bought for
the chapel. The building was twenty-one yards long, and four-
teen wide; a great undertaking for poor people but recently
brought to the knowledge of the truth; but the interest they took
in the matter was some compensation for their lack of wealth.
The late Mr John Briggs and others watched the walls by night
during the erection, to prevent them being thrown down by mis-
chievous persons opposed to the cause. Successive difficulties
were overcome through the faith and prayers and united efforts of
the people, and the new chapel was opened for worship on Christ-
mas-day, 1819, by Mr. James Bourne, to the no small joy of the
society, who regarded their new sanctuary with more satisfaction
than a nobleman does his mansion, or a sovereign his palace.
Ashby-de-la-Zouch, and many other places in Leicestershire,
appear to have been successfully visited during the summer of
1818. Ashby was first visited by Mr. John Harrison, who met
with a kind reception; and he was probably the first missionary
80 THE HISTORY OF THE

who visited several other places in the county. About the time
that Mr. Harrison visited Ashby, Mr. John Benton lost his voice
at a large camp-meeting near Leicester, and his labours as a
Primitive Methodist missionary terminated. He never afterwards
appeared on any Preachers’ Plan in the connexion, though he
survived the loss of his voice a number of years. From his formal
union with the connexion in the autumn of 1813 to the close of
his labours in 1818, a period of nearly five years, he was very
successful in missionary labours, and, under God, was a means of
considerably enlarging the connexion’s field of operations. He
died a few years ago, but we are unable to furnish any information
respecting his last hours.

About the period of the above-named camp-meeting, Messrs.
Clowes and Wedgwood extended their missionary labours into
other parts of Lincolnshire than had yet been visited. ‘« Brother
Wedgwood soon joined me again,” says Mr. Clowes, “and we
went to Willingore, in Lincolnshire, to conduct a camp-meeting.”
At this camp-meeting many sinners were “ pricked in their
hearts,” and called upon God for mercy, while numerous per-
secutors did all they could to throw the meeting into confusion,
and to interrupt the services. Great good, however, was effected.
Mr. Clowes preached in the street in the evening, and then held a
prayer-meeting in a private house, which was continued until
morning, many sinners seeking the Lord in the disquietude of
their souls.

Shortly afterwards the same two missionaries visited the city of
Lincoln. They preached as usual in the open air, between the
cathedral and the jail. They began at nine o’clock in the morning,
and concluded about nine in the evening. Some of their godless
persecutors procured a goat, which they sent in among the people,
at the same time shouting loudly and casting dust into the air.
But the congregation maintained their ground; the missionaries
proclaimed the glad tidings of salvation with undiminished power
and unction; multitudes were deeply affected, and many were
turned to the Lord. While Mr. Clowes was preaching in this
PRIMITIVE METHODIST CONNEXION. Bt

city, probably at this great meeting, a stone was thrown at him,
which cut him in the face, and made the blood flow; and the
meekness with which he bore the insult, and prayed for him who
committed it, was the means of the conversion of one of the
bystanders.

“The day after the Lincoln meeting,” says Mr. Clowes, “ we
pushed on to Waddington, a village about four miles from the
city, and preached in the open-air to a vast congregation ; when
most of the heads of the town attended. We wére kindly received
by a farmer, who had been at the Lincoln meeting the day before,
who lent us a waggon in which to stand to address the people.
We had great freedom in preaching to the assembled multitudes a
present, full, and free salvation, by faith in the blood of the Lamb,
in the presence of the clergyman, and rich and poor.’ They
afterwards held a powerful prayer-meeting in the farmer’s house.

Towards the close of the year, missionary efforts were also
extended to Gainsborough, and some neighbouring places in the
northern portions of Lincolnshire. Messrs. W. Braithwaite and
T. Saxton visited Gainsborough in the month of December, 1818,
and preached first in the market-place. Mr. Braithwaite subse-
quently opened the places which were formed into Scotter circuit,
of which a more particular account will be given in a succeeding
chapter.

Whilst the missionaries were thus successfully enlarging the
borders of the connexion in the counties of Nottingham, Lincoln,
and Leicester, the work of God was also spreading in South
Staffordshire. Mr. Sampson Turner, before mentioned, to whom
we are indebted for the following information, had been converted
at Cannock Lane, in 1812, and he and others were a few years
afterwards sent to visit Pelsall, Brownhills, Walsall Wood, and
other places. The late Mr. W. Carter, of Darlaston, in the
mining district of South Staffordshire, happened to be present on
one occasion at Walsall Wood, and invited the preachers to come
to preach in his large room. A few Sabbaths afterwards, the
invitation was complied with, and Messrs. Carter, Humpage, and

a
82 THE HISTORY OF THE

a few others, (and soon afterwards, Mr. D. Bowen,) united with
the society. The opening of Bilston, Wolverhampton, and other
neighbouring places in this populous district, we shall have to
narrate in a succeeding chapter.

The extension of missionary labours in Nottingham circuit, and
the lack of sufficient attention to pecuniary matters, produced a
degree of temporal embarrassment, which loudly called for remedial
measures. Tunstall circuit had kindly rendered considerable
assistance; but other means were requisite to afford effectual
relief. The subject was discussed with becoming seriousness and
solicitude at the September quarterly meeting of Nottingham
circuit, and two principal measures were adopted. Loughborough
was made the head of a new circuit, thus relieving the mother
circuit from the burden of supporting Loughborough part of it,
and a committee of intelligent and efficient brethren was appointed
to devise such means as might be deemed requisite for effecting
permanent relief. The brethren in question applied themselves to
the work with zeal and diligence ; and through the divine blessing
on their efforts, and with the co-operation of the sccieties, they
happily succeeded in accomplishing their object. At the following
Quarterly Meeting it was found “that the circuit, through -the
exertions of the committee, was beginning greatly to recover
itself. And their attention to general concerns had been so
valuable and useful to the circuit, that every one saw the propriety
and necessity of appointing a committee for the like purpose, for
the ensuing quarter. This was the origin of circuit committees,”
which subsequently became an essential part of the executive of
the connexion.

Ere we close our account of the year 1818, we must mention
the attempt to establish a Connexional Magazine, and a few other
circumstances of importance. Mr. H. Bourne appears to have
taken the lead in the effort to establish a quarterly magazine, and
to have borne the pecuniary responsibility of the undertaking.
A number was accordingly issued in an humble form, edited by
Mr. Bourne, well adapted for the persons for whom it was
intended, and calculated to promote their benefit. It did not,
PRIMITIVE METHODIST CONNEXION. 83

however, defray the expense of publication, and Mr. Bourne made
up the deficiency. Before the close of the year, a person in
Loughborough circuit strongly urged the propriety of issuing a
monthly magazine, and by plausible arguments prevailed upon Mr.
Bourne to seek the accomplishment of this desirable object. Mr.
Bourne sought the sanction and co-operation of several official
meetings, and then began to make preparation for publishing the
first number at the commencement of 1819. From the preface to
the magazine for 1841, we learn that “‘a person at Leicester ”
edited the first eight numbers.

While Mr. Bourne was laudably engaged in this effort to
promote the instruction and benefit of the connexion by the press,
Mr. Clowes and others were nobly employed in extending its
borders by laborious missionary exertions. From March to June,
1818, we find the following note on the printed plans of the
circuits : ‘ brother W. Clowes during this quarter is chiefly to be
employed in missionary labours.” And near the end of the year
an opening was presented for an enlarged sphere of usefulness,
in which Mr. ©’s success will necessarily claim our notice in
succeeding chapters. A Mr. Woolhouse, of Hull, in Yorkshire,
had become acquainted with some of the friends at Nottingham,
and been deeply interested and profited at some of the public
services he had attended in the large preaching room. He had
also heard Mr. Clowes preach in the open-air at Leicester, in the
summer of 1818, and urged him to undertake a mission to Hull.
Mrs. Woolhouse, and a few other zealous friends, were much
interested in the reports which Mr. W. conveyed respecting the
work of God among the Primitive Methodists at Nottingham and
elsewhere; and at the December quarterly meeting of Notting-
ham circuit, a deputation from Hull requested the appointment of
a missionary for that town. Mr. R. Winfield was appointed to
this station ; but Mr. Hugh Bourne had preferred several charges
against him, and his mind was unsettled. Instead of going to
Hull according to arrangements, he went into Leicestershire,
made a division in the society, and became the founder of a new

G2
84 THE HISTORY OF THE

denomination. He and his followers were called “ Revivalists.”
They sang the same hymns and tunes as the Primitive Methodists,
preached the same doctrines, and greatly resembled them in their
mode of worship. Several zealous preachers were raised up
among them; they visited divers counties in a short period, and
met with considerable success in the conversion of sinners. But
Mr. Winfield lacked prudence and perseverance. His looseness
in discipline, and his inattention to important matters connected
with the societies, proved his utter unfitness for the onerous
position he had chosen to occupy. His incapacity was soon
apparent. His societies one after another declined, and in the
course of eight or nine years, his community became extinct. He
afterwards became a local preacher in the Methodist New Con-
nexion, and has since departed, we trust, to a better world. His
connection with the Primitive Methodists was not long, being only
two or three years at most; but during its continuance, he was
useful in missionary labours.

It was well, however, for the connexion, and for the cause of
God in general, that he did not go to Hull as a Primitive Method-
ist missionary, as his refusing to go, led to the appointment of an
incomparably superior man, whose uncommon success greatly
extended the kingdom of Christ, and promoted the weltare of
multitudes of souls. When Mr. Winfield declined going to Hull,
a special meeting was convened at Nottingham to consult about
the best measures to be adopted in the emergency. Mr. Clowes
was regarded as eminently adapted for the contemplated mission,
but he did not belong to Nottingham circuit, and therefore was
not under the jurisdiction of the meeting. As, however, the
quarterly meeting of Tunstall circuit, to which Mr. Clowes
belonged, was appointed to meet on the following Monday, it was
agreed to request that meeting to favour Nottingham circuit with
the services of Mr. Clowes, that he might open a mission at Hull.
A deputation was appomted to the Tunstall quarterly meeting to
carry out this measure. The request was kindly granted, and in
the next chapter we shall find Mr. Clowes engaged in his eminently
successful labours at Hull.
PRIMITIVE METHODIST CONNEXION 85

CHAPTER IX.

Mr. Ciowss sent to Hull.—Several towns in Lincolnshire visited.—Mr.
Crowes visits York and other places.—Progress of Nottingham Circuit.
—tTnprisonment of Messrs. Arrersy and Gingert at Bolsover.—Pro-
gress of Loughborough Circuit.—Brutal treatment of Mr. Jonn Garner.
—Progress of Tunstall Circuit.—South Staffordshire, and many parts
of Cheshire.—Preparatory meeting at Nottingham.

E now enter upon a year (1819) of greater prosperity and
enlargement than the connexion had heretofore experienced.
Missionary operations on an extensive scale were carried on in
various counties of England. We begin with Mr. Clowes’ mission
to Hull as being first in the order of time, and as intimately con-
nected with the close of the foregoing chapter. He arrived at
Hull on the 15th of January, and met with a joyful reception at
the house of Mr. Woolhouse afore-mentioned. The celebrated
“Johnny Oxtoby” was present; and as soon as Mr. Clowes
entered the house, Mrs. Woolhouse and “Johnny” knelt down
and returned thanks for his safe arrival. This act of simple piety,
however fanatical and objectionable it may be deemed by certain
persons who are afraid of being “ righteous overmuch,” would be
far more refreshing to Mr. Clowes than a profusion of empty com-
pliments. It well accorded with the feelings of his heart,
oppressed with the tremendous responsibility of his momentous
enterprise, and yet glowing with gratitude to Almighty God for
the favour shown him in being sent as a messenger of mercy to a
town in which he had formerly been distinguished by his intem-
perance and recklessness. ‘‘ This act of devotion,” he says, “ was
very encouraging to me, and became a prelude to greater things.
86 THE HISTORY OF THE

On the very day of my entering Hull I preached in an old factory
in North-street. Vast numbers of people attended, many influ-
enced by curiosity, having heard of the arrival of the ‘ Ranter
preacher,’ others with the intention to create disturbance; how-
ever, God was present in my first effort to make known the riches
of his mercy, and the wicked were restrained, so the meeting
terminated in peace and quiet.” The spirit in which Mr. Clowes
entered upon his work in this town will appear from the subjoined
extract: “On the day following I took a walk down to the
pottery, by the Humber side, where I had worked upwards of
fifteen years before, when I was in the old olive tree, which is
wild by nature. I found the working of the pottery had been
discontinued. I, however, entered the place, and proceeded to
the room in which I formerly laboured, and kneeled down and
praised God for the great change he had wrought in me. I then
returned, and took a walk up and down the streets and lanes in
which I had formerly wrought folly and wickedness. It brought
to my recollection the time and place of my capture by the press-
gang, and other circumstances of dissipation and riot. O what
gratitude filled my soul when indulging in the contrast! Instead
of being employed in reckless and brutal conduct, throwing the
reins upon my passions, neither fearing God nor regarding man,
I was now a sinner saved by grace, and a missionary of the
cross.”

On the following Sabbath morning, he preached again in the old
factory, to a large congregation, and had a “ time of refreshing
from the presence of the Lord.” In the afternoon, J. Brown, who
had been sent from Nottingham to supply at Hull for a few weeks,
preached with acceptance. In the evening Mr. Clowes preached
again, and afterwards organized a society, comprising two classes,
among whom was Mr. 8. Atterby, afterwards a useful travelling
preacher.

On the Tuesday following he went to Hessle, a village about
five miles from Hull, where he preached, and also formed a society
with the prospect of success. From Hessle, he proceeded, accom-
PRIMITIVE METHODIST CONNEXION. 87

panied by Mr. John Oxtoby, to Swanland, Eloughton, Branting-
ham, Ellerker, South and North Cave: in all these places he
addressed vast multitudes; sometimes in the open-air, but
generally in barns, for it was in the winter season. The word of
the Lord proved quick and powerful; many were convinced and
couverted ; and at each place he formed a society, and “established
principles of discipline in conformity with those of the connexion.”

Returning to Hull, on Sunday, February 14th, he preached
again in the old factory to a great multitude; and though the
wicked greatly annoyed the worshippers, no bodily injury was
sustained. On the night following he preached again, and the
presence of God was felt in the midst. Persecutors, however,
rushed in upon the assembly like a flood, and made such distur-
bances, that it was deemed prudent to close the meeting before
the usual period. On the following evening, Tuesday, 16th, he
held a meeting in the upper part of the town, where he also met
with similar annoyances as on the Monday evening. Whilst
conducting the service, the wicked were very boisterous ; on the
outside they threw down a wall, and produced much noise and
disturbance. Several persons, however, were convinced of sin,
and two gave in their names in order to become members of
society.

On the 21st, Mr. Clowes preached three times in the old factory
at Hull, and was graciously assisted from on high. But the
persecutors were very violent, and so alarmed the congregation
that at one time they imagined the building was about to fall, and
they attempted to make their escape from the place. At this
crisis, the scene was indescribable ; some persons were forcing
their way to the door, some were crying for help, and others were
jumping out of the windows. But, as the building was only one
story high, no person was seriously injured. At the evening
service the police were obtained to guard the door, and to keep
out the most furious portion of the rabble. These, however,
shouted and bellowed tremendously, and threw stones and broke
the windows. But the Lord graciously worked in the congrega-
88 THE HISTORY OF THE

tion, and many of the sailors who had joined in the persecution,
were broughi to the feet of Jesus as humble penitents, and became
zealous disciples.

On application being made to the mayor for protection against
these distressing disturbances, it was readily afforded; three of
the persecutors were imprisoned, and the rest were restrained by
this proper exercise of judicial authority.

On Sunday, March 7th, Mr. Clowes conducted the first love-
feast at Hull. The excitement in the surrounding country was so
great, that some persons came nearly twenty miles in order to
attend it. The lovefeast was a very powerful one; many blessed
God for what their eyes had seen; and others praised Him for
having mercifully sent the missionaries to Hull. In the evening
Mr. Clowes preached, when hundreds were unable to obtain
admission. The spirit of hearing still increased, and the fields
were white for the harvest ; and Mr. Clowes daily agonised with
God in prayer for more labourers to be thrust out.

At the March quarterly meeting of Nottingham circuit, Mr.
Clowes successfully pleaded for additional missionaries, and was
cheered by the appointment of the excellent John Harrison and
his wife, the former of whom, after a short and exemplary course,
terminated his labours, and entered upon his reward. Strength-
ened by the timely assistance considerately afforded, Mr. Clowes
now enlarged the borders of the mission. He and Mr. Harrison
crossed the Humber to Barrow, in Lincolnshire ; and preached in
the open-air to a numerous company, some of whom invited them
to visit the place again and form a society, which they did soon
afterwards. They both visited Barton, and stood up in the
market-place and were divinely assisted in announcing their
message of mercy.

On the same side of the Humber Mr. Clowes also visited other
villages. At Ulceby such weeping was manifested in his audience
as he hoped would never be forgotten. At Limber he preached in
the open-air, and one soul was brought to the Lord. At East
Halton, Goxhill, and Ferriby, the work of God broke out
PRIMITIVE METHODIST CONNEXION. 89

gloriously ; excellent societies were formed, and scriptural discipline
established among them.

Crossing the Humber again, Mr. Clowes proceeded to visit some
fresh places on the Yorkshire side. At Newbald he preached in
a wheelwright’s shop, to a rude and disorderly assembly, and held
a prayer-meeting in a house. He then visited Brough and
Brantingham again, and preached abroad. At the latter place,
the clergyman was much opposed to the missionaries, and when
Mr. Clowes was preaching he advanced among the people with a
menacing attitude; but when he got within two yards of the
preacher he suddenly turned to the right and walked off. At
another village Mr. C. preached to a miserable congregation, and
met a class of four persons. The next day he went to River
Bridge, and preached in the open-air to a vast assembly. Here
the arm of the Lord was made bare, sinners were saved, and a
christian church was formed. He then pushed. forward to
Melbourne, Thorganby, Weldrake, and Elvington ; at all which
places the grace of God came down upon the people like rain
upon the mown grass, and great good was effected.

Mr. Clowes having now nearly reached the ancient city of York,
resolved to visit it in his capacity as a home missionary. He
accordingly went thither, and sent a message to the city erier, that
a “ Ranter”’ preacher would preach in the Pavement, near the
centre of the city ; but on the crier sending him information that
he durst not make the announcement unless the sanction of the
lord-mayor were obtained, Mr. Clowes felt he was placed in
difficulties. He thought that if he waited upon his lordship he
would probably refuse permission, and that if he should preach
after a denial, he should probably be sent to prison. He could
not, however, conscientiously pass by the city, without preaching
in it; and he therefore prudently determined to make the attempt
to preach without soliciting permission to do so. On Monday
evening, May 4th, 1819, he carried out his determination. He
stood up in the Pavement, near the market-place, looking to his
Divine master for help and a blessing on his effort. A considerable
90 THE HISTORY OF THE

congregation surrounded him, most of whom listened with atten-
tion to his earnest address. At the close of the service, he told
the people his name and employment, and informed them that he
should preach there again in a fortnight. On a subsequent
occasion he preached in the Thursday market to thousands of
people, all of whom listened to the word with the deepest atten-
tion. He had great liberty in speaking, and the meeting ended
satisfactorily. Soon afterwards a room was taken, and a society
formed. North Duffield, Osgodby, Market Weighton, and other
places in the neighbourhood, were successfully visited about this
time.

While Mr. Clowes was thus successfully employed in York-
shire, his excellent colleague, Mr. Harrison, was labouring
with much encouragement on the Lincolnshire side of the Humber.
He visited Market Rasen, Middle Rasen, Caistor, and numerous
other places. In his journal, as given by Mr. Herod, in his
“ Biographical Sketches,” he says, “‘ May 19th, I preached at this
place {Market Rasen] to a great congregation, and formed a
society ; eight gave in their names. The next day I went to
Middle Rasen, and preached under a hedge, and the people
heard the word attentively. A man opened his house for a
prayer-meeting, and the people evinced their hearty reception of
us.” On the 21st, he and another person went to Caistor. After
the bell-man had announced, “ There will be a Ranter’s meeting
held this evening in the middle of the market-place,” there was
great excitement among the inhabitants, who ran to the spot from
all quarters. “I borrowed a chair for a pulpit,” says Mr.
Harrison, “and carried it into the middle of the market-place,
and commenced worship. Whilst I was preaching the people
were as still as if I had been promising them an earthly inherit-
ance on terms of their obedience that night. There were three
clergymen and a dissenting minister present, who acknowledged
that out-door services might be effectual to the salvation of many
souls, who would not attend either church or chapel.” « May
22nd,” he continues, “we went to Nettleton, near Caistor. I
,

PRIMITIVE METHODIST CONNEXION. 91

preached in the open-air, and held a prayer-mecting after. Several
cried aloud for mercy, and some professed to receive the remission
of sins.” On the following Sabbath, Mr. Harrison preached with
effect at Market Rasen and Middle Rasen. On the subsequent
Tuesday evening he met with considerable interruption in the
Market-place at Market Rasen. “Some of the enemies of the
cross,” he says, “commenced throwing shot at me ; others sticks,
others stones, one of which came in the direction of my head, but
fell before it reached me. The clergyman gave orders for the
bells to be rung, in order that my voice might not be heard. The
stir, however, was a means of increasing my congregations. Many
were deeply affected, and I concluded in peace.” On Sunday,
May 30th, Messrs. Clowes and Harrison, assisted by others, held
the first camp-meeting at Hull, when thousands of persons attend-
ed. The weather proved unfavourable during some parts of the
day, so that the meeting could not be conducted without inter-
mission. Several services were therefore held in different parts of
the town, at which many sinners cried for mercy, and obtained
peace through believing. During the week, Mr. Clowes was
employed in giving society tickets to the members at Hull, already
amounting to about 160 in number. Such was the prosperity of
the mission to this town and the district, that they were made
into a separate circuit at the June quarterly meeting of Notting-
ham cireuit, in six months or less from the time of Mr. Clowes
commencing his missionary labours here, having three travelling
preachers, about three hundred members, and a reasonable pro-
spect of the circuit supporting itself. So had the word of the Lord
run and been glorified.

Other parts of Nottingham circuit also experienced considerable
prosperity during this period, and its borders were enlarged in
Derbyshire, Lincolnshire, and some parts of Yorkshire, bordering
on Sheffield and Barnsley. Bolsover, in Derbyshire, acquired un-
enviable notoriety by the persecutions which several of the
missionaries suffered there, two of whom, at least,—the late
excellent Messrs. Atterby and Gilbert—were apprehended and
92 THE HISTORY OF THE

east into prison. The former says, “I went with Mr. Clowes
to Nottingham quarter-day [March, 1819], and was regularly
taken out to travel, and sent into the Retford Mission. In this
mission I suffered imprisonment at Bolsover, in Derbyshire.
Eight days after I was taken into custody at Tickhill, in York-
shire. Many persecutions I endured for Christ’s sake, but out of
them all the Lord delivered me.” ‘The first Sabbath on which I
opened my ministry among the Primitive Methodists,” says Mr.
Gilbert, “which was May 18th, 1819, at Bolsover, in Derbyshire,
I was taken up and cast into prison.” But despite of this cruel
and wicked opposition, the work of the Lord prospered sur-
prisingly, and multitudes were brought to Christ in the different
branches and missions of the Nottingham circuit.

During the spring and summer of this year, the two missionaries
who had been sent to Gainsborough, as noticed in our last chapter,
extended their labours with great success. Mr. Braithwaite
visited Scotter and the adjacent villages. “The way opened
wonderfully ; the country was moved for miles round, and many
were converted to the Lord.” From a copy of Scotter circuit
plan for 1819 we find that Gainsborough, Epworth, Scotter,
Kirton, West Ferry, East Ferry, Messingham, Willoughton, Bly-
ton, Laughton, Wildsworth, Stockwith, Springthorpe, Northorpe,
Corringham, Morton, Scotton, Butterwick, Burringham, Flixbro’,
Crosby, Hibaldstow, North Kelsey, South Kelsey, Waddingham,
Bp. Norton, Haxey, and other places, were regularly supplied
with preaching. A camp-meeting was held on Hardwick Hill, on
the 13th of June, at which thousands of persons were present ;
and ere the year closed a chapel was erected at Scotter, one at
West Ferry, and one at Kirton.

Loughborough circuit, at the same time, was also zealously em-
ployed in missionary operations, and some of its missionaries had
to endure the most brutal persecution. The late Mr. John
Garner says, “In February, 1819, I commenced my itinerant
labours in the Loughborough cireuit. During the month of May
I visited Sow, near Coventry. At this place we had preached
PRIMITIVE METHODIST CONNEXION, 93

several times, but to little purpose, the inhabitants being vile
persecutors, and the parish clergyman conducting himself towards
us in so vile a manner, that prudence forbids its being published.
No sooner had I entered the village than stones were flying in
every direction. J made haste to the house of Mr. -——, where a
few people were assembled to hear the word of life. The mob
followed me, surrounded the house, broke the windows, and com-
pelled me to stop the meeting. Seeing no probability of the
persecution abating, 1 was necessitated to expose myself to the
malicious rage of the wicked, by whom I was furiously driven out
of the village, with stones, rotten eggs, sludge, or whatever came
first to hand. The friends who accompanied me seeing the mad-
ness of the mob, became afraid, and endeavoured to effect their
escape by taking a footpath. The rebels followed me out of the
village, and some of them seized me; others propped my mouth
open with stones, while some were engaged in attempting to pour
sludge down my throat. The cry was raised, ‘Kill the devil!
d—n him!’ Immediately a man knocked me down, and after 1
had been shamefully beaten with the hands and feet of my
enemies, and with divers weapons, I was dragged to a pond,
around which they gathered, hoping soon to be gratified with my
death. At this juncture of time I had not even a faint hope of
ever being rescued from them alive; hence, I committed my body
and soul to the Lord, and most earnestly wished for death to put
an end to my sufferings, which were almost insupportable. How-
ever, ‘the thoughts of the Lord are not as our thoughts, neither
are his ways as our ways, for, contrary to my expectations, he
made a way for my escape. One of the vilest persecutors rescued
me from the fury of his companions; and some of them pursued
my friends, who had at first escaped. Thus the rebels were with-
drawn from me. After having walked a few hundred yards, 1
perceived a woman much affected, tears were rolling down her
cheeks ; she kindly invited me into her house, and then assisted
in washing my head and face. Being somewhat recovered,
through the hospitality of my hostess, I ventured, with the assist-
94 THE HISTORY OF THE

ance of a friend to walk to Bell Green, a distance of perhaps two
miles; and by my kind friends at this place I was cordially enter-
tained and taken care of. They lent me what clothes I wanted ;
for my persecutors had also torn my clothes, of a portion of which
they afterwards made a scarecrow. After being carefully nursed
at Bell Green a few days, 1 was enabled to attend my usual
labour.”

Tunstall circuit was also prospering, and enlarging its borders
in different directions. | Early in this year the missionaries
visited Macclesfield, and a society was soon raised. (See the
Mag. for 1819, page 230.) Mr. Hugh Bourne, Mr. Clowes, Mr.
Crawfoot, and others, had visited and preached at Macclesfield
nine or ten years before this, but no Primitive Methodist society
was then formed, these early labours being exercised in connection
with another society, with some of whose members an acquaint-
ance had been formed at the Mow camp-meetings. Macclesfield
is about nineteen miles north of Tunstall; and while Tunstall
circuit was carrying on missionary operations there, it was also
succeeding in an opposite direction in the mining district of South
Staffordshire; Darlaston and the district being made into a
separate branch.

The following statements by Mr. Sampson Turner will show the
reception which some of the early missionaries met with in this
locality :—“«We had already opened Darlaston, Pelsall, and
Walsall Wood, and I was appointed to open Bilston, Wolver-
hampton, Willenhall, and other places. In March, 1819, I
commenced my missionary labours at Bilston, on a Monday
evening, on an open space near the centre of the town, and was
soon surrounded by a number of people who behaved with great
decorum, heard me with attention, and received the word with
evident approval. My accommodations, however, for the night
were not of the most satisfactory kind. I was put into a small
room in a common lodging-house, among pedlars, tinkers, and
chimney-sweeps, and was glad to make my exit early next morn-
ing. I spent part of the next day in company with some kind
PRIMITIVE METHODIST CONNEXION. 95

christian friends of another community, and then went to Wol-
verhampton, where I preached in the evening, in the market
place. I met with no annoyance till towards the conclusion of
the service, when some persons began to make a savage noise and
to insult and buffet me. A Mr. William Griffith, however, inter-
posed, rescued me from my persecutors, and took me to his
residence at the south-west end of the town; but the mob
followed us all the way, using angry words, and heaping abusive
epithets upon me. By the good providence of God I escaped
without material injury, and Mr. Griffith kindly entertained me
for the night. On the Wednesday I met with no better reception
at Willenhall. When I began to sing a number of savage-looking
persons commenced to stone me, so that I was obliged to depart ;
and they stoned me through the place. I proceeded thence to
New Invention, where I met with civility and kindness.” But
whatever opposition certain persons of the baser sort might raise
against the humble missionaries, this was not characteristic of the
majority of the inhabitants of this district, many of whom “heard
the word with all readiness of mind,” and not a few believed and
were saved. Since then a large chapel has been built even at
Willenhall, and a flourishing society established.

The circuit was also largely extending itself west of Tunstall,
into a large portion of Cheshire. A few places in this county,
Englesea Brook, Weston, Coppenhall, &c., had been visited many
years before, and societies established thereat which still continued.
Messrs. Clowes and Wedgwood also held a camp-meeting at
Nantwich, soon after the formation of a society at Englesea
Brook ; but the town does not appear to have been regularly
supplied with preaching till several years afterwards. Mr. John
Wedgwood was instrumental in extending the work further into
the county. The excitement produced by his preaching and
labours was immense. Multitudes with death-like stillness hung
upon his lips at numerous places ; the spirit of grace and supplica-
tion was largely poured out, and great numbers were made new
creatures in Christ Jesus.
26 THE HISTORY OF THE

The following account from Mr. Sampson Turner, who for a
time was associated with Mr. Wedgwood in his Missionary labours
in Cheshire, will corroborate the above statements :—

“On Sunday, May 23rd, 1819, I preached at Wood Green,
where I had preached with much success fifteen months before. I
was glad to find that most of those who had then been converted
under my ministry still held fast their integrity. On this Sabbath
the Lord gave me another soul for my hire. During the week I
preached eight times, renewed the society tickets, and admitted
nearly twenty persons into church-fellowship.

“On Sunday, May 30th, I attended a camp-meeting at Dun-
kirk Works, near Northwich, at which 2,000 persons were
supposed to be present, among whom much good was done. I
spoke nine times during the week, and on the following Sabbath
(June 6th) I attended a camp-meeting at Bartington Heath.
Great crowds flocked to the meeting from all parts, and it was
evident that many deep impressions were made. Though much
was said in this neighbourhood about our eccentric proceedings,
the people were constrained to admit that the Lord was with us.

“On Monday, June 7th, I crossed the forest of Delamere to
the neighbourhood of Tarporley, and entered upon a new mission,
commenced by Mr. John Wedgwood. I spoke in the evening in
a farm-house yard, when several persons professed to get good to
their souls.

«On Tuesday, June 8th, I spoke in the street at Peckforton,
when the Lord made bare his arm in a wonderful manner ; there
was a great cry for mercy, and many were saved.

“Wednesday, June 9th, I preached at Beeston, in the open-air.
Some persons were much affected, but others mocked, and spoke
evil of the way.

“Thursday, June 10th, I spoke at Tiverton, in a farm-house
yard, and the service will not soon be forgotten.

“« Friday, June 11th, I went to Chorley Green where Mr. John
Wedgwood was preaching out of doors. The Lord was graciously
present, and souls were crying for merey on every side; and
PRIMITIVE METHODIST CONNEXION. 97

eight or ten persons were made happy. We met again at
Peckforton, where brother Wedgwood preached. The congrega-
ion was large, and many received the truth in love, and found
salvation. An extraordinary awakening now took place in a great
number of villages and hamlets, among which were Burland,
Chorley Green, Egerton Green, Egerton Bank, Eaton, Tiverton
Huxley, Spurstow, Burwardsley, Bookley, Beeston, Peckforton,
Hobhill, Tushingham, &c. During this great awakening we
preached two or three times almost every day. Great crowds
assembled to hear the word of life, and loud and bitter cries for
mercy were heard from both male and female, young and old.
Their convictions were occasionally attended with convulsions,
which lasted for hours. Whatever may be thought of these
outward circumstances, the genuine character of the work among
many was proved by the fruits it produced in reformation of life
and obedience to the gospel. On Monday, June 28th, 1819, I
left this fruitful scene of labour, in which I had formed a goodly
number of societies, and admitted nearly 100 members.” The
societies at Burland, Chorley, and other places in the neighbour-
hood were probably not formed till three or four months later.
This enlargement of the respective circuits called for additional
disciplinary regulations. “As the connexion was rising and
increasing very rapidly,” says Mr. H. Bourne, “an enlargement
of discipline was found necessary, in order to preserve the unity
of the connexion, and promote a proper variety and exchange among
the travelling preachers. And it being the opinion of all the circuits
that it had become necessary to hold general annual meetings, a
preparatory meeting was held at Nottingham, in August 1819, to
make arrangements for a regular annual meeting or yearly con-
ference for the whole connexion.” From a copy of the minutes
made at this meeting, we learn that it commenced on Tuesday,
August 10th, and “continued by adjournments till the Saturday
evening following.” It appears to have been composed of fifteen
persons: Hugh and James Bourne, delegates from Tunstall
circuit ; Thomas King, Thomas Simmons, W. Guy, Samuel Bailey,
H
98 THE HISTORY OF THE

James Rudd, and David Musson Jackson, from Nottingham
circuit ; Joseph Skevington, George Hanford, William North, and
William Goodrich, from Loughborough circuit ; William Clowes,
Richard Woolhouse, and Richard Jackson, from Hull cirenit.

According to the minutes of this meeting, its object was much
greater than merely to make preparations for holding a general
annual meeting. The following is the commencement :—

“1.—Q. What is the object of this meeting ?

“A. To organise the system for the general management of the
connexion of the people called Primitive Methodists.

“2—Q. To accomplish this object is it advisable to establish
annual meetings ?

“A. Itis.

« 3.—Q. Of whom shall the annual meetings be composed ?

“A. Of three delegates from each circuit, one only of whom
shall be a travelling preacher.

«4. How shall these delegates be chosen ?

“A. By the quarter boards of the respective circuits ; and it is
recommended that they be chosen immediately after dinner, on
nS 7 day. ad

—Q. When and where shall the first annual meeting be
held ' 2

“A. At Hull, on the first Tuesday in May, 1820.”

Then follow nine pages of rules, embracing the chief principles
of discipline now in force in the connexion. So that this “ Pre-
paratory Meeting” was also a legislative assembly, and that to an
extraordinary extent.

That the Conference of the Primitive Methodist Connexion
should be composed of two laymen for every travelling preacher,
has frequently excited the surprise of other sections of Methodists,
and has not unfrequently been deemed highly objectionable, as not
containing the ministerial element in due proportion. It is not in
harmony with the design of this work either to defend this
arrangement, or the contrary. But considering the origin of the
connexion, it is rather surprising that so much of the ministerial
PRIMITIVE METHODIST CONNEXION. i99

element should have been sanctioned; and from Mr. Bourne’s
history, we learn that the proportion was not adopted without
considerable opposition. In arranging for the preparatory meeting,
“it was found difficult to form a proper constitutional delegation.
It was thought that three delegates from each circuit would be
sufficient, and that to send more would be too expensive. It was
also thought necessary for one of them to be a travelling preacher.
But to this it was objected, that then the travelling preachers
would form a greater proportion in that meeting than they did in
any other meetings. Nevertheless, for convenience, and to save
expense, this course was at length agreed to.”

This proportion of ministerial and lay delegates having been
adopted by the circuits in sending delegates to the preparatory
meeting, that meeting adopted it for the annual meeting or con-
ference, ‘‘the members,” says Mr. Bourne, “ not knowing how
they could improve it.”
100 THE HISTORY OF THE

CHAPTER X.

Progress of the Connexion from the Preparatory Meeting to the first Con-
ference.—Tunstall Circuit—Nottingham Circuit.—Scotter, Sheffield,
and Derby made separate Circuits.—Loughborough Cireuit.—Hull
Circuit.—The first Conference.—Statistics.

JHE preparatory meeting mentioned in our last chapter, appears

to have been a means of strengthening and consolidating the
connexion, and of contributing to its improvement in various
ways. We shall not, however, enter into detail on this subject,
but proceed to notice the progress of the respective circuits, from
the preparatory meeting in question to the first annual meeting or
conference of the connexion. We begin with Tunstall circuit, as
the first in order. The latter part of the year 1819, and the
former part of the year 1820, appear to have been a period of
unprecedented prosperity in this circuit. ‘ At the March quarter-
day, 1820,” says Mr. Bourne, “the number in society in Tunstall
circuit was reported at 1,703; the increase for the year being
1,013; the number in March, 1819, being reported at 690. This
great prosperity was owing in the first place, by the mercy of the
Lord, to the restoring of the praying services to the camp-
meetings ; and in the second place, to the sweeping away of the
long and tedious exercises, and bringing the talents of the people
generally into action.” We may add that a third, and not the
least cause of this prosperity, was the extensive missionary labours
in which the circuit was engaged. Extending its efforts northward
to Macclesfield, as noticed in our last chapter, a flourishing society
was formed in that town. “In its infant state it had to contend
at

PRIMITIVE METHODIST CONNEXION. 10L

with difficulties,” says Mr. Bourne, “the burden of it was heavy,
and the cireuit was obliged to make great exertions to keep it on
its feet.” But these praiseworthy exertions were soon crowned
with great success. Though “ our preachers first visited Maccles-
field (only) in the early part of the year 1819,” yet according to
Mr. Bourne’s Journal, there were seven established classes there,
and to new ones, in October of that year, and a flourishing
Sabbath-school. In December the same year, the number of
members had become 136, and besides the regular services held in
a large room near the old church, preaching was also conducted in
another part of the town. The work of conversion continued to
advance, so that in February, 1820, there were twelve classes, and
172 members in that town.

In the north-western portions of Cheshire the circuit was also
carrying on very successful missionary efforts. rom an account
of the progress of Preston Brook branch of Tunstall circuit,
published in the first volume of the Counexional Magazine, we
learn that the places which it comprised were mostly visited for
the first time in 1819, and that among those were the following :
Northwich, Delamere Forest, Weaverham, Great Budworth,
Barnton, Bartington, Crowton, Kingsley, Norley, and Frodsham.
From Mr. Thomas Brownsword’s Journal, as inserted in the same
volume, it appears that in December, 1819, there were forty-five
members in society at Delamere Forest, twenty-two at Waverham,
seventeen at Frodsham, and forty-one at Preston. In the
February following, there were thirty at Crowton, and thirty at
Kingsley. Messrs. Jackson, and Halsworth, and Turner, and
John Garner, and T. and A. Brownsword, appear to have been
rendered very useful in this district, and to have been the means
of turning hundreds of souls from darkness to light, and from the
power of satan unto God.

While the labours of the missionaries were being successful in
this portion of Cheshire, the labours of those employed in the
neighbouring branch, that of Burland in the same county, were
rendered equally useful; the infant societies gradually gained
102 THE HISTORY OF THE

strength, and new ones were formed. Towards the close of the
year 1819, or early in the year 1820, this branch extended its
labours into Shropshire, where an effectual door was opened, and
very cheering success witnessed, which resulted some years
afterwards in the formation of Prees circuit.

The work of the Lord also advanced rapidly in Darlaston
branch, in the mining district of South Staffordshire.’ The
societies daily increased in number: and strength, preaching places
multiplied, numerous friends and supporters were raised up, and
in March, 1820 this branch was made into a separate circuit.

The Derbyshire parts of Tunstall circuit appear to have been
equally prosperous with those already mentioned. The following
extracts from the journals of Mr. Sampson Turner will illustrate
the toilsome labours of the early preachers, the simplicity and zeal
by which they were distinguished, and the prosperity of the
societies in the upper parts of Derbyshire.

“ Friday, October Ist, 1819. When I left Tunstall, about three
o’clock in the afternoon, I had forty miles to travel to my Sunday’s
appointment. Night came on by the time I reached brother
Allcock’s, at Ladderedge, and I staid with him till next morning.

“Saturday, 2nd. When I had walked five miles, it began to
thunder and hail very much. I was obliged to shelter awhile
under a haystack, but found it difficult on account of my bundle,
which was large and heavy. However, I walked to Kniveton,
something more than twenty miles.

“Sunday, 3rd. In the afternoon I conducted a lovefeast at
Turnditch. Children of about ten or twelve years of age spoke,
and it was very affecting to hear such experience as they narrated.
Adults also spoke, and sounder experience I never heard.

“ Saturday, 9th. I came to Belper, where the brethren informed
me of the good state of the society, and how the Lord had
graciously visited them of late.

“Sunday, October 10th. Brother Sims and I went to the six
o’clock praver meeting. At ten I preached out of doors. At one
I condueted a lovefeast at Belper. Hundreds were present, and
PRIMITIVE METHODIST CONNEXION, 103

a cloud of glory rested upon the assembly. Words fail me to
express the things which took place. There were great sensations
of joy among the people. At night brother Samuel Atterby, from
Derby, preached, and the chapel was so full that many could not
get in. While we were singing two lines of one of Wesley’s
hymns, the chapel was filled with the Divine presence, and every
one séemed to be engaged with the Most High. At another time
I felt such sensations of joy as were truly a foretaste of heaven.
Three or four, if not more, were converted and made to rejoice in
the Lord.”

Similar extracts might be given from the journals of Messrs.
Webb and Brownsword, but the above are sufficient for our
present purpose. In the year 1819, the town of Burton-upon-
Trent, in the North east of Staffordshire, appears also to have
been successfully visited by the missionaries. ‘‘ Thursday, October
21st, 1819,” says Mr. Turner, “I walked twenty miles to Burton.
We held a prayer meeting at night: the house was full, and souls
were crying for mercy. There is at present, a very bright prospect
at Burton.”

During this year also Nottingham circuit greatly extended its
labours, and witnessed very cheering prosperity. The late zealous
Jeremiah Gilbert visited Sheffield and the neighbourhood, “ where
a great and effectual door was opened unto him. The whole
country was moved before him, and hundreds of sinners were
turned to God. Amongst the numerous sons given to him on
this mission, who imbibed the zeal and imitated the heroism of
this modern apostle was Mr. Thomas Holliday.”

While Mr. Gilbert and others extended their labours with much
success northward, into Yorkshire, Mr. Thomas King commenced
successful missionary operations in the north-eastern portions of
Lincolnshire. In October, 1819, he appears to have visited
Grimsby, where a deep and beneficial impression was made, and
numbers were brought to God. About the same time, Mr. G.
Herod was sent to assist him, and according to Mr. Herod’s
statement in his sketch of John Benton, “ Messrs. King, Heath,
104 THE HISTORY OF THE

4

and Herod, visited and missioned those parts which now make
Grimsby circuit, Market Rasen circuit, Louth circuit, and Alford
branch ; and in one year and five months on this mission fifty
places were opened, and five hundred souls were gathered within
the pale of the church.” The work of God prospered so rapidly
in several parts of Nottingham circuit, that in March, 1820, it had
numerous branches; and three of these, namely Scotter, in
Lincolnshire ; Sheffield, in Yorkshire, and Derby, had become
sufficiently strong to support and govern themselves, and were
therefore made into circuits or independent stations.

From accounts given in the first volume of the Connexional
Magazine, we learn that Loughborough circuit likewise made some
progress during the year under consideration. But as we have
not found information of sufficient interest and importance to
warrant our descending into details, we proceed to narrate the
progress of Hull circuit, the last of the four circuits of which the
connexion was composed at the preparatory meeting before-named.
We are indebted for our information to the published journals of
Mr. Clowes.

In the town of Hull the society continued to prosper, and the
friends to the cause had become so numerous, that it was deemed
expedient to erect a chapel of considerable dimensions. A site
was secured in Mill street, and the foundation laid without delay ;
the building progressed rapidly, and was “solemnly set apart for
the worship of the Most High,” September 10th, 1819. The
entrance has since been made from West street, and this place of
worship is now called West Street Chapel.

At the September quarterly meeting of this year (1819), the
number of members in the circuit had become 402. At this
meeting two additional travelling preachers were called out,
Messrs. Laister and Dent, and the missionary work was soon
afterwards extended. An imprudent arrangement made by the
circuit committee, appears to have retarded the progress of the
work to some extent; but Mr. Clowes visited Pocklington,
Knaresborough, Leeds, Dewsbury, and other places with his
PRIMITIVE METHODIST CONNEXION. 105

wonted success. “I made my way to Pocklington,” he says,
‘and preached in the market-place to a vast multitude. In the
evening I spoke in a barn, the property of Mr. John Moore; and
the prospect of success was very sanguine. I then directed my
attention towards Bielby, Newton, Millington, and other places,
God confirming His Word by signs and wonders and mighty
deeds.

“ On October 23rd, 1819, I opened Knaresborough, by preaching
abroad at nine o’clock in the morning; the rain and wind were
great, but the people stood their ground well. In the evening I
spoke in a dwelling-house. On the Tuesday I stood forth again
in a different part of the town, and afterwards formed a society of
four members.”

On the 24th of November following, Mr. Clowes opened his
commission in the populous town of Leeds, being accompanied by
Mr. Bailey, of Ferry-bridge. His first sermon was preached in a
school-room, and with good effect. Many of his hearers went
away rejoicing, greatly delighted and profited with what they had
heard and felt. On the following day he formed a small society.
The next day he visited Dewsbury, and preached for the first time
“in the house of Mr. J. Boothroyd, a short distance from the
town.”

On the Saturday following, he returned to Leeds and rented a
room for preaching, in Sampson’s warehouse. ‘The room was
already in the occupation of a dancing master,” says Mr. Clowes,
“who taught the art of his profession on the week evenings. I
arranged with him to teach poor sinners the science of salvation
on the Lord’s days.” At ten o'clock the next morning, Mr.
Clowes preached in the room in question, and announced for
service again at two. A large congregation attended, and great
good seemed likely to be effected, when a circumstance occurred
which showed the opposition of the carnal mind to the religion of
Jesus, and the self-possession and tact of Mr. Clowes in moments
of difficulty and danger. ‘Sampson, full of subtilty and opposi-
tion,” says Mr. C., ‘came up to the top of the stairs, and cried
106 THE HISTORY OF THE

out that the warehouse was giving way. Consternation and alarm
instantaneously seized the people, and a general rush down stairs
took place ; the people fell upon each other, and the passage was
utterly blocked up. Some attempted to jump out of the windows,
and many fainted. I stood yp and laboured to dissipate the fears
of the panic-struck congregation by assuring them there was no
danger.” This, however, failed to re-assure the people, when
Mr. Clowes hit upon an expedient which happily proved successful.
He began to sing a hymn in his lively and powerful manner ; this
arrested the attention of the multitude, inspired them with
confidence, and “‘ quietness and order were gradually restored,”
and the meeting was concluded in peace. Mr. Clowes was
afterwards thankful to learn that no person had been either killed
or seriously injured by the occurrence. Sampson, however, was
bent upon hindering him from preaching in his warehouse, and
therefore put a large hanging lock upon the door. This prevented
Mr. C. and his congregation from entering for the evening service,
and for a moment involved them in perplexity. Permission,
however, was given for them to occupy the cellar of a Mrs.
Taylor, to which he and his congregation immediately repaired ;
and the Spirit of the Lord was poured out upon the people there
as it had been in the warehouse. “A great and glorious work
afterwards broke out in Leeds; many were converted, and a
powerful society was raised.” At first, however, the accommoda-
tions of the missionary were not very satisfactory; he had “to
sleep in public houses, and go supperless to bed.”

At the December quarterly meeting of Hull circuit, 1819, the
travelling preachers were six in number, the chapels two, and the
members of society 856.

Soon after this meeting Mr. Clowes took another missionary
route, and visited in succession the villages of Goddle, Arkendale,
and Martoncum-Grafton, and the arm of the Lord was made bare
in the conversion of many sinners. At one of the places, the
enemies of the cross circulated defamatory reports of the missionary,
affirming that he was a scamp, and “had left a wife and six
PRIMITIVE METHODIST CONNENION. 107

children chargeable to the parish.” But these scandalous reports
failed to produce any permanent impression ; “ the mission opened
in all directions, and sinners were awakened and converted to
God.”

On the 4th of March, 1820, accompanied by several friends,
Mr. Clowes opened his commission at Ripon by preaching twice
with good effect. A great excitement was awakened, and much
spiritual good done.

On the 13th of the same month Mr. Clowes attended his
circuit’s quarterly meeting, and found that the increase of members
for the quarter was 260, making a total of 1,116. Three additional
travelling preachers were called out by this meeting, and arrange-
ments made for the missionary work to be further extended.

After the business terminated, Mr. Clowes “ took another tour
visiting the missions which he had previously opened at River-
bridge, North and South Cave, Newbald, Ferry-bridge, Knares-
borough, Arkendale, Harrogate, and Brotherton.” At Marton,
the society had prospered so largely that he found it expedient to
divide it into three classes, which soon after comprised eighty
members, and a new chapel was speedily built for their accom-
modation. In the revival at this place, the late Mr. Thomas
Dawson was brought to God, who afterwards became one of the
most influential lay members in the connexion, and for many years
took a prominent part in its most important assemblies for
business.

Mr. Clowes soon afterwards visited Ripon again, and found the
society had risen to sixty members; also the village of Burton
Leonard which he had visited before, and where he now found
twenty members.

The first annual meeting or conference of the connexion was
held at Hull in May, 1820. The statistics of the community were
reported as follow: 8 circuits; 48 travelling preachers ; 277 local
preachers ; 7842 members of society. The number of members
had not been taken before since July 26th, 1811, when the number
was estimated at 200. From these numbers it appears that the
108 THE HISTORY OF THE

progress of the community for several years was but slow. Of the
7,842 members reported to this conference, there is reason to
believe that about half had been added during the preceding year ;
for 1,000 had been added in Tunstall circuit, 800 or 900 in Hull
circuit, and it is probable that Nottingham and Loughborough
circuits had realized a proportionate increase. The causes of this
slow progress were probably various. The fearful struggle in
which the nation was engaged with France during the early portion
of the connexion’s history, would prove some hindrance to the
progress of evangelical religion, for a fierce war-like spirit is at
utter variance with the benevolent spirit of the gospel. The
temporal distress and political agitation which followed the termi-
nation of the war would also throw obstacles in the way of a new
and feeble community. The localities, too, in which the preachers
mostly laboured in the early years of the connexion were so thinly
inhabited that large accessions to the societies could hardly be ex-
pected. Besides there were no outward attractions to draw people
to the new denomination. The preachers were men possessed of
common sense, of sound theological views, and of ardent zeal for
the conversion of sinners; but they were not distinguished by
learning and eloquence, in the sense in which these terms are
generally understood. Their places of worship were the open-air,
dwelling-houses, and rented rooms of various sizes, often dark and
damp, and in many cases unpleasant and uncomfortable in a high
degree. The converts were mostly from the humblest classes,
dressed in coarse attire, and of unpolished manners. These things
presented no outward inducement to unite with the infant
societies ; and it is no marvel that even great numbers who were
awakened under the thundering addresses of the preachers in the
open-air, sought shelter in established churches instead of
strengthening the hands of those under whom they were brought
to God. These considerations may partly account for the tardy
progress of the community during its earliest years. Others might
be named ; but we eschew prolixity, and therefore proceed to state
that the first annual meeting or conference was composed, accord-
PRIMITIVE METHODIST CONNEXION. 109

ing to Mr. Clowes, of six travelling preachers and twelve laymen.
“ Great preparations had been made for this meeting in all the
circuits,” and much prayer had doubtlessly ascended to God in
its behalf. “It was a very interesting meeting,” says Mr.
Bourne. And when we consider the intense interest which the
societies had taken in it, the commodious chapel in which it was
held, (then by far the largest in the connexion,) the great
prosperity of the preceding year, and the animating prospects of
still more abundant success, we may readily conceive that the
assembly would be filled with unusual joy and gratitude. The
religious services in connection with this conference were numerous
and powerful. “We had preaching morning and evening,” says
Mr. Clowes, “and camp-meetings on the Lord’s day at Hull, at
Keyingham, in Holderness, and at Barrow, in Lincolnshire. It
fell to my lot to attend the Barrow meeting ; we had two preaching
stands, and we carried on the praying labours with five praying
companies, and visible good was done among the thousands that
attended.” ‘The camp-meetings and all the other services of
worship,” says Mr. Bourne, “were remarkably successful. A
great number of conversions took place, particularly on the Tuesday
evening, May 9th, when a loveteast was held in Hull, at which
many were in distress, and it is believed forty obtained liberty.”
At this conference it was wisely determined to proceed with a
monthly magazine, at threepence per month. That begun in the
foregoing year, “edited by a person at Leicester,’ had not met
with general support, and had therefore been discontinued when
eight numbers had been printed. It was decided that four other
numbers should be added to complete the volume, and that a
regular issue should commence with the first of the month of 1821.
Mr. Hugh Bourne was appointed editor, and Mr. James Bourne
book steward, should the magazine be printed in Staffordshire,
which proved to be most convenient; and Mr. James Bourne,
therefore, became the first general book steward in the connexion.
110 THE HISTORY OF THE |

CHAPTER XI.

Progress of Tunstall Cireuit.—Opening of Stockport, Manchester, Chester,
and other places.—Darlaston Circuit’s progress.—Apprehension and im~-
prisonment of Mr. Brownsworp and others.—Apprehension of Mr.
Boyszr, &c.—Progress of Nottingham Circuit.—Lincoln and Boston
Branches.—Prosperity of Sheffield Circuit—Imprisonments of Mr. J.
Giisert.—Mr. W. Taynor’s imprisonment at Huddersfield, &¢.—Pro-
sperity of Loughborough Circuit.—Progress of Hull Circuit.—Conference
of 1821.—State of the Connexion.—Establishment of a Book-room.

LE delegates composing the first annual meeting or conference
would return to their respective localities full of zeal and
encouragement, and circulate delightful intelligence among the
societies respecting the prosperity of the rising community, and
the cheering prospects of its speedy and wide extension. The
expectations they reasonably entertained and endeavoured to excite
among the people were not doomed to disappointment. During
the ensuing year every part of the connexion seems to have put
forth increased efforts, and to have met with unprecedented
success. We will record a part thereof. We begin with Tunstall
circuit. Tunstall, Newcastle-under-Lyne, Talk-o’-th’-Hill,
Chesterton, and other places in the neighbourhood were favoured
with rich effusions of the Holy Spirit, and with cheering additions
to the respective societies. The work of God also prospered at
Englesea Brook, Weston, Hassal Green, and Sandbach in Cheshire.
“Macclesfield grows strong,” says Mr. Bourne, ‘many labourers
have been raised up, and through their exertions and industry a
good work is.carrying on ata number of adjacent places.” Congle-
ton and Stockport appear to have been visited by the missionaries
of the connexion in the autumn of 1820, and a good work to have
PRIMITIVE METHODIST CONNENION. lll

‘been begun at the former, and “a small society” formed at the
latter. On November 5th, a large room was opened for worship
at Congleton, and the society then numbered twenty-four mem-
bers. No interesting details of the introduction of Primitive
Methodism into Stockport have come under our notice.

“ Manchester was visited,” says Mr. Bourne, “and preaching
established there by the Primitive Methodists, about March 9th,
1820. The preachers belonging to Tunstall circuit were the first
to visit this large town, and were favoured with many seals to
their ministry.” “Sunday, July 30th, 1820,” says A. Brown-
sword, “I preached at the New Cross, Manchester, to a large
congregation, and had a powerful time ; at six, in the new room
at New Islington, which was crowded from end to end.

“ Monday, 31st, I preached again in this room. As soon as I
had done, there was such an out-pouring of the Spirit—such a
pentecostal shower as I never before witnessed. Sinners were
crying out for mercy on every side, and ¢en at least struggled into
liberty.” On Monday, August 7th, the same preacher officiated
again, and ten more souls were made happy in the love of God.
At this time there were five classes in Manchester, and about
eighty members in society. Towards the end of the year, Mr.
Bourne says, “the’ cause (in Manchester) is growing strong.
They have a very large room in New Islington, and they have had
the courage to take another large room in Chancery-lane. This
example may be followed with advantage in most towns.” So
rapidly did the good work spread in this large town that it became
the head of a circuit in March 1821.

While the missionary efforts of the preachers at ee
Stockport, and Manchester were favoured with encouraging
success, the labours of those in Burland branch of Tunstall circuit
were also owned of the Lord. The good work continued to
prosper at most of the places, and an entrance was effected into the
city of Chester. «Sunday, March 18th, 1821,” says Thomas
Brownsword, “I went to Chester, and at eight o’clock preached on
the Cross to about 500 people, and many seemed much affected.
112 THE HISTORY OF THE

‘We then went into Watergate-street, and held a prayer-meeting
ina yard. I had intended to preach also in Boughton, (another
part of the city) and a large company assembled; but the weather
was so unfavourable that we were obliged to divide into companies,
and hold meetings in three houses. Many persons were in
distress, and some obtained pardon.”

The missionaries, however, afterwards suffered much persecution
in this city. Many persons “of the baser sort” annoyed them in
various ways in the room they rented for worship, frequently
singing profane songs during the time the devout people were
singing hymns of praise to God, and in mockery shouting
« Amen” during prayer. They sometimes laid violent hands
upon the people, and even knocked them down in the streets,
doing them grievous bodily injury. And when they were brought
before the magistrates of that day for these outrages, they were let
go with impunity, and the poor persecuted people were told by
those rulers who, in thissase, “carried the sword in vain,” that
they deserved all they suffered. But though those bigoted
magistrates refused to enforce the laws of the land for the protect-
ion of the grossly injured people, the missionaries continued their
labours in the city, and the great Head of the Church graciously
interposed in their behalf. Mr. John Ride, to whom we are
indebted for this information, was one of the early missionaries
here, and witnessed a signal display of Divine grace on one
memorable Sabbath evening. On arriving at the preaching-room
at the appointed time, he found it crowded mostly with persecutors
who had been encouraged in their wickedness by the conduct of
the magistrates. On Mr. Ride’s entering the room one of these
godless disturbers of the worship cried out, ‘‘make room for the
parson.” Then going towards him, said jeeringly, “I will make
a way for you, sir,’ and marched before him in the same spirit
and manner. Mr. Ride ascended the pulpit and began the service
with emotions suitable to the occasion. Knowing that human
help had failed, and that if the Lord did not interpose in an
extraordinary manner, public worship could no longer be
PRIMITIVE METHODIST CONNENION. 113

maintained by his friends in that place, his soul was drawn out in
an agony of prayer. The persecutors sang profane songs while he
sang the first hymn,—and when he began to pray aloud they
impiously shouted “Amen,” so as almost to drawn his voice.
He, however, continued to pour out his soul to God with a fervour
which few could equal. Like Jacob he wrestled, and like Israel
he prevailed. After he had been engaged in prayer for some time
the power of God descended among the persecutors ; several of
them were “ pricked in their hearts,” and cried aloud for mercy,
and the rest were terror-stricken, and fled from the place. By
this remarkable and gracious interposition of the Almighty, a
check was given to the persecution, and the infant society
greatly strengthened and encouraged.

While Burland branch was thus enlarging its borders in
Cheshire, Belper branch of Tunstall circuit was also prospering
greatly in Derbyshire, and it made such advancement that during
the year it became a separate circuit, and in the spring of 1821,
extended its labours to Winster, Matlock, and other places, in the
Peak of Derbyshire.

“Sunday, May 27th, 1821,” says Mr. W. Allcock, “I com-
menced my missionary labours in the Peak of Derbyshire. I
preached at Winster in the morning, at Bonsall in the afternoon,
and at Bolehill in the evening, to large congregations in the open-
air. On the following day I spoke at Winster, to about 800
people, and on Tuesday, 29th, at Bonsall to about 700. Here
satan raged ; after I had preached on the cross the rabble shouted
and stoned me out of the place; but this was the means of
awakening one vile sinner to a sense of his danger. On the 30th,
I preached at Matlock-bank ; on the 31st at Crich. On Friday,
June 1st, I preached at Bonsall and Winster, and in the evening
at Matlock-bank to, I believe, a thousand people. The constable
ordered me down, but the Lord was with me. Saturday, 2nd, I
preached at Matlock again. The people were very attentive, but
when I had nearly finished the sermon the constable came with
his staff and a watering-can, and beat the can so loudly that I

I
114 THE HISTORY OF THE

could not be heard. We therefore sang a hymn, and while we
were thus engaged, a few men pushed the constable away, and he
could not get nigh us again.”” The work of the Lord prospered
encouragingly at these and other places, and Winster soon became
the head of a new circuit.

Tunstall cireuit was also at this time prospering at Burton-
upon-Trent and in the neighbourhood, and several new places
were visited, of which the following account has been furnished by
Mr. Sampson Turner. ‘ Having been appointed to labour in the
neighbourhood of Burton-upon-Trent, and to open the adjacent
towns and villages, on Whit-Sunday, 1820, I went in company
with several friends to visit the ancient city of Lichfield. I
preached on what is called ‘Green Hill,” among the caravans
come thither for a show. When I had done I announced that I
should be there again, if well, on a certain day in the week. The
churechwarden replied, ‘if you come hither again you may expect
to be put into the city prison.’ I answered, ‘God being my
helper I shall be here at the time I have specified.’ I accordingly
went at the time appointed, when an attempt was successfully
made to disturb the service. Tin cans, kettles, tambourines, and
other instruments were employed to interrupt our worship, and
they made such a noise that we could not be heard. We therefore
removed to a place nearer the centre of the city, and took our
stand under a tree, where we held our meeting in peace. We
afterwards obtained a blacksmith’s pent house for our place of
worship [a striking contrast with the magnificent cathedral of the
city], in which many souls were saved, most of whom have died
happy in the Lord.

“On returning to Burton on the evening of the before-named
Sabbath, we called at the town of Alrewas, and held a service
there on the green. Considerable excitement was produced by
singing into the place. The public-houses were soon emptied, and
some of the simple people were alarmed, thinking that the Radicals
[Political Radical Reformers] were coming. I obtained a chair
to stand upon, and preached from ‘ How shall we escape if we
PRIMITIVE METHODIST CONNEXION. 115

neglect so great salvation?’ Many were truly awakened, who
afterwards were converted ; and in this place several travelling and
local preachers were raised up who have rendered good service to
the connexion.

“ One evening about the forementioned time, I and some friends
went to Barton-under-need-wood with an intention to preach.
But many of the inhabitants greatly opposed us; they caused the
church bells to be rung, and employed kettles, cans, and various
other instruments to drown our voices. The Lord, however, was
with us, and notwithstanding the persecution we endured, we
obtained a footing in the place.

“ Some time after this I and two friends went to another village
called Tatenhill. We began to sing in a large open space, not far
from a gentleman’s house. We had not proceeded long before
two gentlemen came out of the mansion, apparently worse for
liquor, and one of them pulled me off the chair, and tore my
waistcoat and shirt, and ordered a constable to take me into
custody. The constable apprehended my two friends as. well as
me, and kept us all night in a public-house without providing us
a bed. Next morning he took us before a magistrate, when I was
desired to pay the expenses; but on refusing to do so, we were set
at liberty without cost. The next evening I preached in the same
place again. The gentleman who had pulled me down on the
previous night, came again and began to write, but after writing
some time he suddenly went away, and I saw him no more.

“arly one Sunday morning, I preached in the open-air at
Tutbury, and then proceeded to Shetton to preach in the forenoon.
On entering the village several rotten goose eggs were thrown at me,
and so besmeared my clothes that I was obliged to borrow another
person’s coat in which I preached in the streets, whilst my own
was rinsed and dried. In the afternoon I preached at Horninglow,
and in the evening at Burton-upon-Trent. Persecution raged in
several of the places we visited ; but the word of the Lord ran and
was glorified, and many sinners were converted to God. To Him
be all the glory.”

12
116 THE HISTORY OF THE

Turning from Tunstall circuit to the newly-formed circuit of
Darlaston, in the south of Staffordshire, we meet with similar
evidences of' prosperity to those which we have just noticed, despite
of persecution and imprisonment. In May and June, 1820, Mr.
Thomas Brownsword, before mentioned, laboured with great
acceptance and success at Darlaston, Wednesbury, and other places
in the locality, often preaching in the open-air to congregations
supposed to contain a thousand persons, and frequently witnessing
the conversion of many sinners. About this time preaching was
established at Dudley, a town in the northern extremity of Wor-
cestershire.

On Sunday, July 2nd, Mr. Brownsword and others went five
miles further into the same county, to the beautiful town of
Stourbridge. One of the number preached there in the afternoon
to a large congregation ; at six in the evening, Mr. Brownsword
stood up to preach at the top of the town to about a thousand
persons. But after he had spoken for a short time a constable
came and took him into custody. Another preacher began to
exhort and was likewise taken in charge. On the following
morning a third stood up, and was also apprehended. All the
three were brought before the magistrates of the town about noon
on Monday the 3rd, and because they had preached in the open-
air and would not promise to refrain from the practice, they were
committed to the county jail at Worcester. Here they exerted
themselves for the good of the prisoners generally, preaching or
exhorting them every night, and a great reformation soon appeared
among them, and many who had been accustomed to curse and
swear began to read and pray.

The imprisonment of the brethren also produced a great excite-
ment throughout the district, and was graciously overruled for the
furtherance of the gospel. “This imprisonment,” said Mr. Hugh
Bourne, soon after it had taken place, “caused considerable
excitement. It was a new thing in Darlaston circuit, and the
friends there wrote immediately to Tunstall for advice and
assistance. Throughout Darlaston circuit and a great part of
PRIMITIVE METHODIST CONNEXION. 117

Tunstall circuit, prayer was made without ceasing to God for
help, and He raised up friends on every side, kindness flowed
from every quarter, ministers of other communities came forward
to assist, voluntary contributions came in liberally; Tunstall
circuit also pledged its aid, and due preparations were made to
meet the expected trial. Butas the preachers had broken no laws,
those who had ordered them to be apprehended declined bringing
the case to a trial.” The preachers were taken from jail to the
Shire Hall on the 11th of July, and there liberated. In the
evening of the same day they held a meeting on the race ground
at Worcester. A vast concourse attended, partly through curiosity
to see and hear persons who had been in jail for preaching the
gospel, hundreds were melted to tears, deep religious impressions
were made on many minds, and the apparently untoward event
became the means of introducing the Primitive Methodists into
this beautiful city.

After Mr. Brownsword’s liberation from prison, he returned to
the neighbourhood of Darlaston, Wednesbury, and Bilston, and
laboured with his wonted success. On Sunday evening, August
6th, 1820, he preached at Dudley, one or two backsliders were
restored, and many other persons were seeking the Lord ; and at
the close of the service he formed a society of eight members.

Mr. James Bonser was also at this time labouring in this
populous district with very great success.

On Tuesday, July 4th, he visited Mr. Brownsword and his
brethren in prison at Worcester, and the same evening preached
about twenty miles distance at Brierley Hill, between Dudley and
Stourbridge, then an inconsiderable village, but now a populous
place, and the head of a powerful circuit. His congregation was
large; about fifty persons were in distress about their souls, and
several found peace through believing. In the same month he
conducted a camp-meeting there, while preaching at which the
cries of penitents were so loud that he was obliged to stop
preaching to pray with them. In the evening, a lovefeast was held
in the open-air, when many more persons cried to the Lord for
118 THE HISTORY OF THE

mercy. It was supposed that forty souls found peace during this
day’s services. .

The following evening he met with very unworthy treatment at
Wolverhampton, where Mr. 8. Turner had previously been inter-
rupted by a lawless mob. Mr. Bonser and a few associates
began to sing in the Market-place, where he was interrupted by a
constable, and then sent to prison by a magistrate. He followed
the example of Mr. Brownsword and his pious companions in
Worcester jail, in using earnest efforts to promote the spiritual
good of the prisoners, many of whom were deeply impressed by
his earnest exhortations and fervent prayers, and wished that he
might remain with them. Many sympathising friends also visited
him, and took him needful refreshments. The next day he was
taken before a bench of magistrates, who desired him to promise
to preach no more in the open-air in that town. This he refused
to do so long as persons should be found to swear, tell lies, get
drunk, or break the Sabbath. He was therefore required to find
bail for his appearance at the sessions at Stafford. Two persons
readily became bound for him. On October 18th, he repaired to
the county town to take his trial. He was called up on the 20th,
and required to pay four shillings. He inquired for what purpose
he was to pay that sum. He was told for his recognizances. He
replied good humouredly that he thought he ought rather to have
something given him for his trouble, when he was told that if he
did not choose to pay the amount, he must take his departure
without. He did so, and preached the same evening at Cannock
Lane, several miles distant. The persecution at Wolverhampton
does not appear to have materially hindered the success of the
missionaries. Under date of August 13th, Mr. Bonser says,
“ there is a blessed work in this town.” The same might be said
of most of the towns in this district. Multitudes were drawn to
listen to the zealous preachers, and great numbers were turned
from the error of their ways, and became united in church-
fellowship.

Of the progress of Nottingham circuit during this year we are
PRIMITIVE METHODIST CONNEXION. 119

not able to furnish much information. The Lincoln branch, however,
made such advancement that at the September quarterly meeting,
1820, it was made into a circuit, or an independent station ; and
from the journal of Mr. John Hallsworth, published in the Con-
nexional Magazine, this new circuit appears to have made
encouraging progress. He had visited many of the places two
years previously, as the first, or one of the first, missionaries sent
to this district, and it was cheering to him now to find much fruit
of his former labours, and to witness the improved state of the
societies. Gratefully he exclaims, ‘‘O! what has God wrought
within these two years!” He had previously suffered much
persecution in this locality, so that his life was frequently in peril ;
and he was now affected to learn the sufferings of some of his
persecutors. At Fulbeck, the ring-leader of those who had com-
bined to oppose him had become insane, and was now in a lunatic
asylum, and others had had serious losses in their cattle. Some
degree of persecution still continued, but the work of the Lord
prospered notwithstanding, and the societies increased in number
and strength.

The success of Boston branch of Nottingham circuit during this
year was likewise very encouraging. The following extracts from
the journal of Mr. Francis Birch will illustrate the spirit in which
he and his brethren prosecuted their missionary labours in this
part of Lincolnshire, and the success with which the great Head
of the Church was graciously pleased to favour them.

«“ Sunday, September 24th. Spoke at Azlacby, then at Rippin-
gale, and at night at Azlacby again to a large congregation. The
power of the Lord came down, saints rejoiced, and sinners
trembled, and some could not rest all the night, the Lord worked
so powerfully with them.

“ Tuesday, September 26th. Some of the Azlacby and Rippin-
gale friends went with me to Hackarby, a dark place. While we
were singing and praying, satan’s servants shouted and hallooed ;
and while I was preaching they several times attempted to throw
me down. When I had done, they swore they would kill me that
120 THE HISTORY OF THE

night; but the Lord protected me, and though stones came after
us like a shower of hail, none of us received any material injury.

“Wednesday, 27th. I rejoiced that I was counted worthy to
suffer reproach and persecution for the sake of Christ. At night
I spoke at Rippingdale. 1

«Sunday, October Ist. Assisted at a camp-meeting at Spald-
ing. During the praying service in the afternoon many were in
distress, and some found liberty.

“Wednesday, October 4th. I was appointed to preach at
Holbeach. Here our preachers had been ill-used; two were
dragged off the chair while preaching, and were much abused. I
was rather cast down at the prospect of ill-treatment; but while
praying to God he took away all fear, and I went to the place
willing to suffer or to die for the glory of God and the salvation
of souls. I found people waiting for the service, and I preached
in the streets to a large and well-behaved congregation.

“Thursday, October 5th. I had to preach at Sutton. Our
friends had visited this place but once, and some of the inhabitants
threw eggs at the preacher. I cast my care upon the Lord, and
spoke by the light of a lantern to two or three hundred people,
most of whom behaved well, and many of them wept. A few
threw some eggs at me; but the Lcrd graciously sustained me,
and opened the hearts of some of the hearers to receive the word
preached.”

Similar extracts might be given from the same journal, detailing
the prosperity of the work of God at Boston, Friskney, Alford,
Bilsby, Butterwick, &c.; but for the sake of brevity we close our
extracts with the following :—

«Wednesday, December 11th, 1820, was the quarterly meeting
of Boston branch. The travelling and local preachers were of one
heart and one soul, and it rejoiced me greatly to hear how the
work of God was reviving all over the circuit. The Lord is pour-
ing out his Spirit in a wonderful manner.”

Unable to furnish further particulars of the prosperity of the
work of God in Nottingham circuit, to which reference is made in
PRIMITIVE METHODIST CONNEXION. 121

the last extract, we proceed to narrate the progress of Sheffield
cireuit during this connexional year. We shall quote somewhat
largely from the journal of Mr. Jeremiah Gilbert, as published in
the second volume of the econnexional magazine. The extracts we
shall furnish will shew the difficulties and opposition with which
he had to contend, the heroic and cheerful spirit in which he en-
countered the whole, and the success with which God was pleased
to bless his self-denying and zealous labours.

Friday, May 12th, 1820, he left Hull, where he had been
attending the first conference, and calling at Kirton, in Lincoln-
shire, he had the pleasure of seeing the conversion of sinners
there.

Arriving at Sheffield on the following day, he was ready for the
herculean labours of the Sabbath, which he thus describes :—

“ Sunday, May 14th, at Sheffield. Preached at six o’clock in the
morning in Young-street. At eight I preached in Water-lane, I
suppose the wickedest place in Sheffield; but many persons
appeared to be greatly affected, and came in the evening to chapel.
At half-past ten I preached in the chapel. At two I administered
the sacrament of the Lord’s supper. At six I preached again in
the chapel, and at eight in the Park. This was a blessed day to
many souls.

“ Monday, May 22nd. Preached in the chapel, and afterwards
renewed the society tickets to three classes. The Lord set one
soul at liberty, and filled several with joy unspeakable and full of
glory.

“Tuesday, May 23rd. We went to a friend’s house, and met
with several praying souls, and two were plucked as brands out of
the fire. Wednesday, 24th. Preached at Rotherham, and one
person was set at liberty and praised the Lord. Thursday, 25th.
I went to see a sick woman, happy in the Lord. A sinner was
converted while I was there; and another person came to perse-
cute us for making a noise, but I met her at the door and spoke to
her of the love of Christ, and of death, judgment, and eternity,
and she became greatly affected, began to cry for mercy, and the
122 THE HISTORY OF THE

Lord made her happy in his pardoning love. Monday, 29th,
preached at Greasbro’ ; renewed the society tickets, and the Lord
saved two persons.

“ Sunday, June 4th. I attended a camp-meeting on Ravens-
field Common. The scene was very interesting; different
companies were wrestling with God in mighty prayer, tears were
flowing from many eyes, and sinners were crying for mercy and
receiving salvation at the hands of Jesus. A boy about twelve
years of age was made happy, and nearly at the same time a
young woman of about fifteen ; and near them stood trembling an
old man, with hair as white as wool, and crying to God for
mercy. The power of God was gloriously displayed at this camp-
meeting.”

On the 15th of June he went to Barlbro’, and stood upon a
heap of stones and began to sing, no one daring to lend him a
chair to stand upon. After he had prayed and began to preach, a
clergyman came with a constable and desired him to desist. Mr.
Gilbert declined the request, and a long conversation ensued be-
tween him and the clergyman, at the close of which the constable
took Mr. G. into custody ; but he cheerfully sang the praises of
God as he was led away, the clergyman endeavouring in vain to
silence him. After Mr. G. was placed in a room another long
conversation occurred between him and the clergyman, who at ~
length repeatedly requested him to go away. But Mr. Gilbert
knew that he had been illegally apprehended, and, like Paul at
Philippi, he refused to be sent away privately. He remained in
the place to which he had been conducted, there read and prayed
till a late hour, and then retired to rest happy in the Lord. The
following day the constable came to request him to depart, but
Mr. Gilbert objected to pay the expenses which had been incurred.
On the 17th of June he was therefore conveyed in a cart to meet
the magistrates at Chesterfield, eight miles distant. He sang the
praises of God as he was driven through the streets of Barlbro’,
which produced considerable excitement among the inhabitants.
On being brought before the magistrates he pleaded his own cause,
PRIMITIVE METHODIST CONNEXION. 123

was liberated, and returned joyfully to Sheffield. He had now
become pretty familiar with constables, prisons, and magistrates,
and could endure imprisonment with great equanamity. “ Within
the last fifteen months,” he says, “I have been taken before
magistrates for preaching the gospel six or seven times; but I
have never lost anything but pride, shame, unbelief, hardness of
heart, the fear of man, love of the world, and prejudice of mind.
T have always come out of prison more pure than when I went
ans?

On Sunday, June 19th, he preached at five o’clock in the morn-
ing in Young-street, Sheflield ; at seven in Water-lane, and then
laboured hard at a camp-meeting, and conducted a lovefeast in the
evening, at which thirty persons were supposed to obtain pardon-
ing mercy. Ten or twelve more found peace at a meeting on the
following night, and similar success is recorded as having been
realized by this devoted man for several weeks in succession.

Another imprisonment, however, awaited him, which we must
here briefly notice.

On July 12th, he went to Eckington in Derbyshire, and while
preaching in the open-air he was interrupted by a constable, who
desired him to give over. Mr. Gilbert inquired two or three times
for a summons and none being produced, he went on with his
discourse till the constable seized him by the coat, and pulled him
down from the chair upon which he stood. He then took Mr. G.
to a gloomy room, the windows of which had strong bars, and the
door of which was full of nails. Mr. Gilbert looking through the
bars of the windows, saw many people assembled in front, and he
exhorted sinners to flee from the wrath to come, and believers to
promote the glory of God. Some of the people united with him in
singing hymns, and he cheerfully endured his unmerited privations
and sufferings. He conversed with the jailor about the salvation
of his soul, and prayed with him. About midnight he retired to
rest, after having blocked up the windows as well as he could to
keep out the cold. The room was a damp and doleful one, and he
had neither bed nor straw to lie upon. He therefore lay upon
124 THE HISTORY OF THE

some laths, and had a besom for his pillow. The next day he was
visited by friends who declared that his prison was much worse
than Derby dungeon. “But the Lord,” he says, “converted it
into a paradise ;” so happy did the testimony of a good conscience
and the gracious presence of his Saviour make him in his gloomy
cell. The clergyman and the constable were perplexed about the
best course to be taken with him, but he was content and cheerful.
On the 14th, they conducted him in a gig to a magistrate at
Chesterfield, a gentleman very unworthy to sustain the dignity
with which he was invested. He threatened to fine Mr. Gilbert
twenty pounds for preaching in an unlicensed place; though “the
place was the king’s highway.” More surprising still, and which
leads us to conjecture that he was either insane or intoxicated, he
threatened to fine him other twenty pounds for “not having a
proper license,” though himself had given the license which Mr.
G. produced! But after two or three hours altercation between
Mr. G. and the clergyman and the magistrate, Mr. Gilbert was
served with a summons, and then left to take his own course.
He hastened back to Eckington, according to his intimation to the
magistrate, and stood up to preach near the place where he had
been pulled down a few nights before. He had a large and attentive
congregation, who were deeply affected under the Word. We
hear no more of the summons, and suppose the persecution here
ceased.

While Mr. Gilbert was encountering persecution and imprison-
ment in one part of Sheffield circuit, Mr. W. Taylor began
missionary labours in another, and met with similar interruption
and considerable success.

On Sunday, July 7th, he preached at Peniston, near Barnsley,
when two men who had been proverbial for wickedness, being
nicknamed “the devil’s captains,” were convinced of sin, and
afterwards became remarkable for piety.

On the 9th, he preached to a large congregation at Berchwait ;
but being unable to procure a lodging, he was obliged to sit by the
fire all night in a private house.
PRIMITIVE METHODIST CONNEXION. 125

On Sunday, July 16th, 1820, he and another stood up in
Huddersfield market-place, and began to preach; but the con-
stables rudely interrupted them, and took them into custody.
They were put into a dirty prison, and locked and bolted in. But
like Paul and Silas at Philippi, they “ prayed and sang praises to
God.” A multitude of people collected outside, many of whom
deeply sympathized with them, and gave them food through the
bars of the prison. Many inquired into the doctrines they
preached, and Mr. Taylor gave them all needful information. It
was about half-past two in the afternoon when they were im-
prisoned ; and such was the excitement it produced, that many
people remained outside the prison till near midnight. “I was
very happy all the time,” says Mr. Taylor, “and when the people
departed, I Jay down and slept a few hours. Early in the morning
a man in another cell, who had been taken up for house-breaking,
called to me to pray for him. I exhorted him to repentance and
faith in Christ, and then prayed with him. He also prayed, and
was in sore trouble.”

When Mr. T. and his fellow-labourer were brought before a
magistrate, he desired them to preach no more in that town, but
to this they could not consent, and were at length allowed to
depart without fine. Many people testified their gratitude and
affection to the preachers, and took them to their houses for
refreshment and comfort.

Mr. Taylor next visited Barnsley, New-hill, Wombwell, and
Cawthorn, and met with encouraging success. At Kirkburton,
the constables interruped him, and persecution raged, but the
Lord opened his way and good was done. He was also successful
at Dodworth and Mapplewell, and societies were established there.

On Friday, September Ist, 1420, Mr. Taylor preached in one of
the streets of Wakefield, and again on the following day, and great
good was accomplished. ‘The Lord inclined many hearts to serve
him.” Huddersfield, Wakefield, and many other places in the
vicinity of these towns were now regularly visited by Mr. Taylor
and his zealous coadjutors, and societies were established, which
126 ; THE HISTORY OF THE ,

have since greatly progressed. Mr. Taylor continued to labour
with great success in Barnsley branch, and much good was effected
at Horbury, Skelmanthorpe, Shafton, Royston, Silkstone, Thurgo-
land, Hoylandswain, and many other places. During the quarter
ending March 19th, 1821, there was a great in-gathering of
precious souls, upwards of four hundred being added to the
societies in this branch.

During the same quarter Loughborough circuit was favoured
with almost equal prosperity. ‘‘ Monday, December 18th, 1820,”
says Mr. 8. Atterby, “our quarterly meeting was held at Lough-
borough. It was a season of much good. Unity and concord
prevailed among us while considering the affairs of the church,
and our souls were filled with joy unspeakable and full of glory.
When the business of the day was concluded, the travelling
preachers made a covenant with each other to set apart a portion
of each day to pray that the work of God might revive more
among us, and that our labours might be more abundantly blessed.
We accordingly wrestled with God from day to day, and he soon
heard our prayers; there was a general quickening in the society,
and the gospel chariot went forward with greater rapidity. During
the quarter ending in March, 1821, we added about three hundred
members to the societies in the circuit.”

But no circuit made such progress during this connexional year
as Hull circuit. It greatly increased its number of missionaries,
and widely extended its borders. In briefly recording its progress,
we begin with the missionary labours of Mr. Clowes, partly as
detailed in the connexional magazine for 1821, and partly as
recorded in his journal published by himself. At the June
quarterly meeting of 1820, the cireuit was divided into seven
branches, namely, Hull, Brotherton, Pocklington, Ripon, York,
Leeds, and Malton, in which eighteen travelling preachers were
employed. Hutton Rudby mission was apparently opened
immediately afterwards. In Mr. Clowes’ journals there is
evidently an error respecting the year in which this mission was
eommenced. He places the narrative after the conference of
PRIMITIVE METHODIST CONNEXION, 127

1821, whereas Hutton Rudby was the head of a circuit at that
conference, as appears in its published minutes. Accounts of his
visiting Hutton Rudby in July, 1820, were published in the
connexional magazine for March, 1821, a considerable period
before the arrangement in his journal would lead us to suppose.
In other respects the two accounts substantially agree. “ When
the June quarterly meeting was over,’ says Mr. Clowes, “I
departed from Hull in order to commence Hutton Rudby mission.
On my arrival at Thirsk, I stood up in the spacious Market-place
in the name of Jesus. I had a large company to preach to, and
was kindly entertained for the night by Mr. Greathead. I had
afterwards gracious seasons at Thirsk; and we formed a society,
and got a place to preach in.”

On Thursday, July 20th, 1820, he came to Hutton Rudby, and
held a meeting at night. The next day he preached in the open-
air. On Sunday, the 23rd, he preached twice in the open-air, and
formed a society of seven members. In the evening he preached
at Swainby, and one person was brought into liberty. He also
preached with success at Potto and Faceby ; at the former place
three souls were brought to God on his second visit, one of whom
was Mr. Hebbron, who afterwards became a distinguished travelling
preacher.

On Sunday, July 30th, he conducted a camp-meeting upon a
depressed part of a mountain called Scarth Nick. About two
thousand persons were supposed to be present. The Word
preached was attended with much Divine power ; the prayers of
the people were very fervent, and many sinners were deeply
impressed. Four or five persons were made happy in the love of
God; one of whom, a farmer, was so overjoyed that he called upon
the hills and dales, and every thing that had breath, to help him
to praise God. He afterwards hastened home, and told his wife
and servant what the Lord had done for his soul, and they also
sought and found the salvation of God. At this camp-meeting
Mr. Clowes received invitations to visit Ingleby and Brompton,
near Northallerton. At the latter place, since become the head of
123 THE HISTORY OF THE

a circuit, he preached in the open-air to a congregation supposed
to contain about one thousand five hundred persons, and great
good was effected. He also visited Northallerton, and preached
to about a thousand hearers, and “all were as tranquil as if they
had been in a chapel.”

He likewise visited Stokesley, also since become the lead of a
circuit, and preached to a great congregation in the Market-place.
He had invitations to Weathercote, and to Auterly in Bilsdale, at
both of which he preached with great effect, and many were
brought to God. Many exciting scenes were witnessed during his
missionary tour in this district, and a great awakening took place
among the inhabitants, which we cannot particularize. On
September 7th, he arrived at Hull, having been absent ten weeks,
during which time he had succeeded in opening many places, had
travelled four hundred miles on foot, and his whole expenses to
the circuit had amounted to only thirty shillings.

We must now glance at the missionary operations of the con-
nexion in the east of Yorkshire. We begin with the ancient town
of Beverley. Mr. John Verity was the first preacher of the body
who preached here. Under date of August 27th, 1820, he says,
“In the morning, I preached at Cherry Burton ; in the afternoon
in Beverley Market-place, to a large and peaceable congregation,
and evident good was done.” Mr. Clowes visited the town shortly
after, and preached ‘in the Market-place to a large multitude.”
Mr. Matthew Denton, who has kindly furnished us with an
interesting sketch of the rise and progress of Primitive Methodism
in Beverley, says :—

«As the winter approached, a large upper room near the Fish
shambles was taken for the use of the society by two pious widows,
Mrs. Copling and Mrs. Rogers, who became responsible for the
rent. The room was soon filled with attentive and eager listeners ;
the word came home to the consciences of many ; and in February,
1821, a small society was formed. In this rooin a chair served as
a pulpit, and a bench that would seat about six persons was the
only sitting accommodation for the congregation; yet the people
PRIMITIVE METHODIST CONNEXION. 129

gladly attended, and contentedly stood to hear ‘ words whereby
they might be saved.’ Many were added to the growing church,
and the room soon became too small; a more commodious one
was therefore hired in Turner’s yard; there the infant church
encountered much opposition for a time. One evening a person
entered the room with two constables for the purpose of breaking up
the meeting, but the praying people continued to pour out their souls
to God till the proper time to conclude, and had ‘a time of
refreshing from the presence of the Lord.’ Mr. J. Jenkinson was
recognised as one of the party, and was summoned on the following
morning before the magistrates of the town, on a charge of making
a riotous noise. Though at first perplexed what to say, he
realised a fulfillement of the promise of Christ,—‘ It shall be given
you in that same kour what ye shall speak.’ He was, however,
required to find security in a £20 bond for his appearance at the
next quarter sessions. When the time came, he was present to
answer to the charge, but no bill was brought into the court.

« Street preaching was sometimes resorted to. On one occasion
Mr. W. Driffield took his stand in the Market-place, but he had
not proceeded far before a constable, with an order from the
Mayor, seized him, and dragged him through one of the principal
streets into the presence of a magistrate; but after a few inter-
rogations, he was politely dismissed.

“In the year 1825 a chapel was built, and it was opened on
the lst of May, by Messrs. J. Flesher and T. King. It is
pleasantly and conveniently situated in the centre of the town, and
measures 45 feet in length, and 28 in breadth, and will seat 400
persons.”

The cost of the erection was above £800, and as not much
above £100 was raised by collections and subscriptions, the
trustees soon became involved in pecuniary difficulties. Ultimately,
however, relief was obtained, and the good work continued to
prosper. “The premises have since been greatly improved, and
there is now a flourishing society of two hundred members, and a
prosperous Sabbath-school.”

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130 THE HISTORY OF THE

At Cherry Burton, Woodmansey, and other villages in the
neighbourhood, the missionaries laboured with more or less success,
and soon found their way to Driffield. At this town Mr. Clowes.
preached in the theatre, on January 18th, 1821, the society having
taken it for a preaching place. Here the good work prospered,
and the labours of the zealous and: successful John Oxtoby,
familiarly called « Praying Johnny,” were blessed in the conver-
sion of Mr. Byas, who lent the society money to complete a new
chapel. He afterwards died happy in the Lord, and gave the
money he had lent to the trustees for the benefit of the chapel,
which placed them andthe society in easy circumstances. The
work of God steadily advanced in this town; and: Middleton,
Bainton, Lund, and other places in the vicinity, were successfully
visited, and societies formed thereat, which now form a part of
Driffield. circuit. Bridlington, Bridlington Quay, Flamborough,
and other places near, began to share in the labours of the
missionaries about the same time as those just named. On
Wednesday, January 10th, 1821, Mr. Clowes preached at Flam-
borough, when “the Lord made bare his arm, and two souls: were
converted.” The next day he preached at Bridlington Quay, and
several persons were in distress about ther souls. On the
following Sunday he preached again at Flamborough, and two
souls were brought into the liberty of the gospel. Fifty members
were then belonging to the society in that place, and five were
added to their number on that day. On the following Sunday,
January 21st, 1821, he preached twice at Bridlington, when two
persons found liberty. He met the society, which, like that at
Flamborough, contained about fifty members. At Flixton, several
miles further north, the village “seemed to be on a move,” and
many were deeply affected. Thornham, Sewerby, Gransmore,
Thwing, Hunmanby, Forden, Speeton, Seamer, and other villages
contiguous, were also visited, and good was done thereat.

The work of God likewise prospered under the labours. of the
missionaries ‘in various parts of Holderness. They first visited.
this eastern extremity of Yorkshire in April, 1820. Mr. Clowes
PRIMITIVE METHODIST CONNEXION. 131

preached the first sermon, which was in the street at Keyingham,
from Acts xix. 2. A camp-meeting was held here on Sunday,
May 7th, 1820, in connection with the first conference held at
Hull. It is said to have been “ lively, powerful, and numerously
attended, and to have been successful in the conversion of many
sinners.” Patrington, Keyingham, Burstwick, Ryhill, Easington,
Kilnsea, Roos, Rimswell, Burton Pidsea, Skirlaugh, Withernwick,
Aldborough, Hedon, and Preston, were among the places which
were favoured with the labours of these devoted men. “At
Keyingham,” says Mr. Clowes, “I delivered the word in the open-
air to a quiet multitude; the work increased, and a small chapel
was erected. At Burstwick, where I laboured much and had
fruit, a new chapel was raised, which I had the pleasure of
dedicating to the worship of the Most High. At Roos also, many
were converted. At Skirlaugh we held a camp-meeting; many
persons attended, but little fruit appeared. At Rimswell we
formed a small society ; and at Easington the work broke out, and
a chapel was built, which I opened. At Kilnsea I preached in
the house of Mr. W. Hodge, who had a large family of children, of
whom many were converted.” Preston, six miles from Hull,
merits special notice. The Primitive Methodists first visited this
place towards the end of July, 1820. They preached in the street
on returning from a camp-meeting at Keyingham, occupying for
a pulpit the cart in which they rode, when some mischievous
person drew out the linch-pin from one of the wheels, and thereby
exposed the friends to considerable peril. The next Sabbath
several preachers and friends came from Hull to hold a camp-
meeting on what is called “Mandlin,” or “Magdalen Fair
Sunday.” This fair has been held annually in the month of
August, from time immemorial. It probably had its origin in
connection with some popish ceremony in honour of Mary
Magdalene. The Sabbath immediately preceding the fair was for
generations spent in dissipation and vice. A foot-ball was pre-
pared for the occasion, and became an object of fierce contention
between the men of Preston and those of Hedon. It was tossed
K 2
132 THE HISTORY OF THE

up in the field in which the fair was held, and then a bloody
struggle began between the contending parties. It was customary
for them to get their shoes toed with hard leather or steel for the
purpose of striking more effectively against each other’s legs.
Mangled flesh and broken bones, producing shrieks and groans
from the injured parties, and exciting fiendish pleasure among
others, were quite common. Brutal and cruel fights were often
numerous, and the whole country was filled with most unhallowed
excitement. Even women, forgetful of the duties of their sex,
urged on the parties of their respective villages to strive for the
mastery. While the air was rent with oaths and imprecations,
female voices were heard crying out alternately, «Now Preston !”
“Now Hedon!” The triumphant party kicked the ball into the
village to which they belonged, and sent it through the window of
the first public-house which they found without the shutters
closed. When the foot-ball arrived at Preston during divine
service, farmers might be seen hurrying out of church to share
in the foolish triumph ; and even the clergyman, at the close of the
service, would give the foot-ball players money for drink. It was
among such half-civilised men, and on a Sabbath devoted to such
cruel sports and godless practices, that the preachers and friends
from Hull went to hold their first camp-meeting at this place. It
required no little courage to carry the gospel into the very midst
of crowds of men so godless and desperate, but the faith and
fortitude of the brethren were equal to the task. They came in a
waggon, drove it into the field in which the fair was held, and
boldly encountered the opposition which awaited them. <A
number of the rabble strove to the utmost to upset the waggon,
and got under one side of it for the purpose. The friends did
their best on the opposite side to prevent it. Between the two
parties the waggon was for some time rocked like a cradle, or
tossed like a vessel in a storm. The wicked, however, failed to
upset it, and the brethren succeeded in holding a camp-meeting
according to their purpose, though one of the preachers had his
coat-laps torn off, which were thrown high up into the air. Many
PRIMITIVE METHODIST CONNEXION. 133

were convinced of sin, and a good work broke out in the
neighbourhood. Mr. Clowes preached in the street at Preston
some time after, when the singular circumstances occurred which
he thus narrates in his journal :—“I preached in the open-air
from the words, ‘If any man thirst, let him come unto me, and
drink ; he that believeth on me, as the scripture hath said, out of
his belly shall flow rivers of living water.’ It having been a dry
summer, and there being a great want of rain, an old woman who
was standing by when I delivered my text, when she heard ‘rivers
of living water’ mentioned, ran down the village, and told the
people that the waters had broken out against old Pallister’s house,
and everybody might have some. On this the people flocked up to
see the wonder, but they found that the waters that had broken
out were ‘living waters, and at that time they were flowing very
freely. Several were under conviction, and one man lying on a
heap of stones just by was crying to God with all his might.”

The “old Mr. Pallister’’ just mentioned was a warm friend of
the infant cause, and was made a constable before the next
Magdalen fair arrived. He issued bills against the custom of
playing at foot-ball on the Sabbath; and as many disregarded
his warning, he brought some of the ring-leaders before the
magistrates, and thus gave a check to the demoralizing practice.
The gospel, too, exerted an elevating and transforming influence,
and gradually prepared the way for the entire abolition of the
wicked customs before named, which took place some years after-
wards, partly by the exertions of another pious constable. We
are chiefly indebted for the foregoing account to Mr. Peter Jackson,
a well-known local preacher at Preston, who was present at the
first camp-meeting held there, and witnessed all the scenes we
have just described.

Scarborough and the vicinity are the next places we have to
notice. Mr. Clowes preached his first sermon at Scarborough, in
the school-room of a Mr. Lamb, on Saturday evening, January
27th, 1821. It appears from his journals that he was accompanied
to this town by Mr. John Coulson, who preached the same evening
134 THE HISTORY OF THE

as Mr. Clowes, either in another part of the town, or somewhere
in the immediate vicinity. “The next morning,” says Mr.
Clowes, ‘I spoke twice in the school-room, and once abroad; the
gathering of the people was large, and their conduct highly
decorus. Several felt the convictions of the Holy Spirit in their
hearts, and two or three persons were brought into the glorious
liberty of the children of God. At the conclusion of another
preaching service I formed a society of seven members. The next
time I preached was on the sands, to a prodigious mass of hearers,
many were powerfully moved to seek the Lord, and I joined ten
more members to the society. The work now rolled on most
gloriously ; we very soon had a hundred members in church
fellowship, and a new chapel erected.”

Proceeding along the coast northwards, he soon extended his
missionary labours to Whitby. He appears to have left Scar-
borough for this latter town on Tuesday, January 30th, three days
after he first preached at Scarborough. Passing through Robin
Hood’s Bay, he was importuned by the people to stop and preach
there that night, with a promise that a congregation should soon
be gathered. He complied with the request. A congregation
assembled that filled three houses which opened into each other,
and he stood in the middle house, and preached with effect, one
person being induced to enter upon the way to heaven. On
Friday, February 2nd, he preached at Lyth, when good was done.
On Sunday, 4th, he preached once or twice in the Market-place at
Whitby. Multitudes assembled to hear him, moré indeed, than
could hear him without difficulty; and, notwithstanding the
coldness of the weather, ‘the people remained immoveable to the
end of the service. Some of the baser sort,” he says, “endea-
voured to create disturbance ; however, I was honoured with the
presence of the chief constable, who kept the sons of Belial at bay.
This constable having heard me preach in the open-air in the
neighbourhood of York, whilst he was bringing prisoners to the
castle in that city, his heart was touched; and he then told me
that if ever I went to Whitby his house should be open for me.
I now found him as good as his word ; he not only protected me,
PRIMITIVE METHODIST CONNEXION. Ie

a

but made me welcome to his house and table.”

Mr. Clowes preached at Whitby again on Sunday, February
18th; im the morning in the New Market, and in the afternoon in
a large room. “J now formed a society,” he says, “and the
work broke forth like a mountain torrent. In a short time we
had upwards.of one hundred persons in society, and a new chapel
erected.”

At Cloughton, Mr. Clowes preached in a school-room, and
many went through curiosity to hear him. Many were deeply
affected under his powerful preaching, and some even fell to the
ground. Various opinions were formed respecting the preacher
among his hearers. Some declared he was drunk, others that he
was a fool, and some that he was a merry-andrew. Not a few,
however, felt that the gospel he preached was the power of God
unto salvation; and the Wesleyans reaped much fruit from his
labours, their class speedily rising from eight to about thirty
members. Mr. Clowes also preached with success at Friup,
Moorsholm, Hainsthorp, and Sandsend. At Ayton he occupied
a ‘barn, which was so crowded that he could hardly get in. Many
persecutors were present, and were evidently determined to cause
great confusion ; but Mr. Clowes waited upon the Lord, inwardly
praying that he would rebuke their fury, and they became com-
paratively calm. A society of twenty members was soon raised up
here, and a new chapel speedily erected.

Malton branch of Hull circuit was also very prosperous this
year. The work of God progressed encouragingly at Pickering ;
and on April 22nd, 1821, a commodious new chapel was opened.
The society at Kirbymoorside, and those at many other places,
realised considerable accessions to their members; and from
December, 1820, to March, 1821, 239 members were added in the
branch.

Tadeaster mission appears to have been opened during this year,
and to have presented an encouraging prospect.

Mr. N. West was sent on a mission to the neighbourhood of
this town in the spring of 1820. He arrived at Tadcaster June
1st, and in the month of September following 1389 members had
136 THE HISTORY OF THE

been gathered into church fellowship; and on the 17th of the
same month a new chapel was opened in the town. Several of
the places had probably been visited before, and religious impres-
sions made upon the minds of many persons; but the societies
appear not to have been organized before the quarter just named.

York branch of Hull circuit seems also to have made considerable
advancement during the winter of 1820-1821. Mr. John
Hutchinson, then a young man of superior abilities and of ardent
zeal, records the success of his labours at Bramham, Appleton,
Cattal, Walton, Huby, Aston, and Flaxton. In the city of York
the congregations had often been disturbed by godless persecutors.
It is pleasing to find the following testimony to the liberality and
condescension of a nobleman. “ Sunday, March 4th, 1821,” says

“Mr. Hutchinson, “I preached in the evening at York to a
numerous and an attentive congregation, supposed to contain
1,200 people. We had more peace this evening than ever before.
Perhaps this was owing to the extraordinary and Christian-like
exertions of Lord Dundas, the present Lord Mayor of York. His
lordship hearing how we were molested, was determined we should
have the peace and quietness which the laws of our highly favoured
country allow. He condescended personally to attend divine
service among us, and his presence caused such stillness as I never
before witnessed in York.”

We close our account of the prosperity of Hull circuit, during
this connexional year, with the following letter from Mr. Clowes
to Mr. Thomas Woodnorth, his friend and brother-in-law. Under
date of March 21st, 1821, he writes,—* Dear Brother Woodnorth,
the last I dated to thee was from Bridlington. From that time to
the quarter-day, March 138th, 1821, I was employed on a mission
by the sea side, as far as Whitby, and beyond, exposed to all that
belongs to a missionary life. But thanks be to God, He supported
me, and gave me to see of the fruits of my labours in the convict-
ion and conversion of sinners. At Scarborough, Robin Hood’s
Bay, and Whitby, I had to preach in the open-air, although the
weather was cold; at Scarborough, by the water side to multitudes
of people, who behaved well, and appeared truly affected under the
PRIMITIVE METHODIST CONNEXION. 137

word. At Whitby I preached in the New Market-place to more
than could well hear me. Our way is open by the sea side from
Spurn Point to beyond Whitby, and a good work is rolling on.
At Flamborough we are building a chapel, and I expect several
more to be built in that district very soon. When [I look at the
work in Yorkshire it is amazing to me; many chapels are built,
and the land is generally covered with living churches; hundreds
and thousands of souls have been brought to God. I said in my
last that we had had 700 increase of members during the preceding
quarter, but the quarter just closed is 1,714! The total number of
members in the circuit now is 4,845, and we have about forty
travelling preachers.”

The conference, or second annual meeting, was held at Tunstall,
Staffordshire, and commenced May 2nd, 1821. The delegates
were entertained with great kindness by the inhabitants, and the
religious services, both at Tunstall and other places, were very
powerful. Messrs. Clowes and King were appointed to preach at
Tunstall, on behalf of a new chapel there, the first having become
too small. Mr. Clowes preached in the afternoon of Sunday, May
6th, “and in the middle of my discourse,” he says, “the work
broke out. The cries of penitents and the rejoicings of believers
were so great that I desisted discoursing, and we carried on a
mighty praying service till six o’clock, and it was supposed that
twenty souls found pardoning mercy through the blood of the
Lamb. At night, brother King preached, and the converting
work still went forward.”

The connexion was found to be in a very prosperous state. It
now contained sixteen circuits, namely, Tunstall, Nottingham,
Loughborough, Hull, Scotter, Sheffield, Derby, Darlaston, Lincoln,
Grimsby, Brotherton, Pocklington, Hutton Rudby, Barnsley,
Macclesfield, and Manchester. The number of members was
16,394, having been more than doubled during the year, the
increase being 8,552. At this conference it was agreed to establish
a Book-room and a Printing-press, which regulation was speedily
carried into effect at Bemersley, chiefly through the energy of
Messrs. H. and J. Bourne.
138 THE HISTORY OF THE

CHAPTER XIT.

Progress of Tunstall Cireuit—Shropshire Mission.—Opening of Liver-
pool.—Successful efforts in Cambridgeshire.—Progress of Manchester
Circuit.—Missionaries sent into Norfolk.—Great success at Lynn and
other places.—Introduction of the Primitive Methodists into Hunting-
donshire.—Missionary efforts at Darlington and other places in the
County of Durham.—Missionary efforts in Northumberland,—Opening
of South Shields and Sunderland.—Opening of Halifax.—Imprisonment

of Messrs. Hoturpay and Rever.—Opening of Bradford and other
places.

the the foregoing chapter we detailed the progress of the denomi-
nation in the connexional year of 1820-1821, the most
prosperous year it had then realised. In this we proceed to
narrate its advancement during the following year, which, happily,
was one of similar prosperity. The connexion was divided into
five districts at the conference of 1821, namely, those of Tunstall,
Nottingham, Hull, Scotter, and Sheffield. We shall furnish the
progress of each district in order, as far as we are able. We begin
with Tunstall circuit. From a letter contained in the Connexional
Magazine for 1821, we learn that this cireuit then extended
its labours into some parts of Shropshire which had not previously
been visited by any of its missionaries. Under date of August
20th, 1821, Mr. T. Sugden writes to the circuit authorities :—
« Dear Brethren, This is to inform you that I have got no further
than Newport (in Shropshire), and the villages thereabout, I
have established preaching for one week about Newport, and
intend [to devote] the other week [to the places] about Gnosall,
so that the places may have preaching once a fortnight. The
Lord is with me, and gives me favour in the eyes of the people.
PRIMITIVE METHODIST CONNEXION. 159

When I entered Newport I got it [the preaching] cried by the
bellman, and we had a large company. On Sunday I spoke in the
market-hall to about a thousand people, and many were affected.
To-day a man came trembling to me to inquire what he must do
to be saved; and in the villages where the gospel has not been
preached hundreds of persons come to hear the word. They say
such things have not been witnessed in this vicinity before. I
believe I shall be able to form societies if you continue to pray for
me and for the work of the Lord. O what an open door there is
in this dark part of the country!”

The immediate neighbourhood of Newport, and the villages
about Gnosall, were no doubt then worthy of being called a “ dark
part of the country,” for, with the exception of the town of
Newport, there was little or no evangelical preaching therein ;
and the inhabitants were mostly groping their way, in affecting
ignorance, to the eternal world. But though considerable good
was affected under the zealous labours of the Primitive Methodist
missionaries, the results were not so great as the prospects given
in the foregoing letter would warrant one to expect. A few miles
further south, however, the missionaries reaped an abundant
harvest of precious souls among the men employed in the mines
and iron-works of the district. From some poetical effusions by
Mr. W. Sanders, we learn that he preached with effect at Lilles-
hall, Donnington, and Coalpit Bank, in the autumn of 1821 ; and
he and his fellow-labourers had abundant success at Wrockwardine
‘Wood, Oaken Gates, and other places in the mining district of
Shropshire. The following letter from Mr. James Bonser, to
Tunstall circuit authorities, will show the prosperity of the work
of God in this neighbourhood :—

“ Oaken Gates, May 4th, 1822.

“ Dear Brethren,—This is to inform you that we have agreed
to have a camp-meeting here on Sunday, the 19th instant. If you
can make it convenient to send us a little help, we shall be
thankful. If it be a fine day, I expect there will be ten thousand
people present. We have a glorious work going on here, I
140 THE HISTORY OF THE

preached last Sunday at Oaken Gates to near two thousand people.
On the following morning several persons found peace at a prayer
meeting, and at night several more. I have preached at several
fresh places, and formed five fresh classes at new places. I never
before saw the fields so ripe for the harvest. I have opened as
many places as we can well supply; and people want us at other
places. We are actively employed in the work almost from nine
o’clock in the morning till ten at night. I preached on Wednesday
night, for the first time, at the Old Park, when six persons found
peace; and two more found peace at a prayer-meeting next
morning.”

Mr. Hugh Bourne responded to the call for assistance at the
forenamed camp-meeting, and published the following account of
it in the Connexional Magazine for September, 1822 :—

“ Oaken Gates is situated in the iron-works and colliery district
of Shropshire, and is a very populous neighbourhood. Tunstall
circuit has had a very successful mission here, which is now made
into a branch. The Word of God has run very rapidly; many
have been truly turned to the Lord, and an extensive reformation
has taken place among the people. With some difficulty I got to
go to the camp-meeting, held there on the 19th of May. I was on
the ground a little before nine o’clock in the morning. The
preachers were then very active making preparations; and two
waggons were conveniently fixed, as it was expected that during
the day two preaching stands might be wanted. About nine the
meeting commenced with a general praying service for about half-
an-hour. The congregation was large, and the people came in
very fast. A preaching service then commenced, and the word
was with power and effect. About a quarter past ten the preaching
service closed, and the praying companies drew out and took their
stations. There was a vast concourse of people, and the scene
was grand and majestic. This was the first camp-meeting ever
held in these parts, yet the praying companies drew out in as
complete order as if they had been accustomed to it. The exercises
were with power. The Lord made bare His arm: souls were in
PRIMITIVE METHODIST CONNEXION. 141

distress in several of the companies, and several were brought into
liberty. In the afternoon thousands were present, and two
preaching stands were occupied. The last time the praying com-
panies were out was a very powerful one; and at the first stand
there still remained about a thousand persons who had not room to
goout. A praying service was held for these, and after some time a
general cry for mercy was heard among them, but how many got
liberty could not be fully ascertained.”

The spot usually occupied by the missionaries for a preaching
place at Oaken Gates was an open space near the centre of the
village, called “the bull-ring,” where thousands of guilty and
depraved beings frequently rioted in the brutal sport of bull-
baiting. In this well-known place, where vice of every kind had
often been committed without a blush, the zealous missionaries
unfurled the blood-stained banner of the cross, and pointed sinners
to the Lamb of God. Their plain and powerful addresses were
accompanied with the mighty energy of the Holy Spirit; many
hardened sinners were awakened to a sense of their lost condition,
and some who had been ring-leaders in wickedness became
champions in the cause of Christ. A society was soon formed,
and the work of God continued to prosper there and in the
neighbourhood. A chapel was wanted, and a building site was
sought at Oaken Gates, but through the influence of the parish
minister the attempt to secure one was unsuccessful. At Wrock-
wardine Wood, however, about a mile distant, land was given by
Mr. Amphlett, and a spacious chapel was soon erected. A large
congregation attended and a flourishing society was established,
which exerted a salutary influence on the surrounding neighbour-
hood. This place afterwards became the head of a respectable
circuit, and continues such to the present. At Oaken Gates, too,
a most eligible building site was ultimately obtained, close by the
“ pbull-ring,” on which a commodious chapel was erected, for
which a railway company paid a considerable sum of money, and
thereby enabled the trustees to erect a much larger one in a most
prominent position, and to place it in easy circumstances.
142 THE HISTORY OF THE

At many other places in this populous district the missionaries
were made an abundant blessing to the people; and the societies
established were not only able soon to support their own preachers
and meet all other necessary expenses, but also to extend the
labours of the connexion to more distant places, of which mention
will be made in another chapter.

While Tunstall circuit’ was carrying on successful missionary
operations in Shropshire, it appears to have been labouring with
good effect in Lancashire. The populous town of Liverpool was
visited with suecess by missionaries from Tunstall circuit, in the
year 1821, if not earlier. Mr. Clowes, we have previously had
occasion to notice, preached in this large town many years before
this time, but he does not appear to have repeated his visit, nor to
have established regular preaching services there. In 1821 it was
supplied with preaching by Preston Brook and Burland branches
conjointly. Mr. James Bonser arrived there on Saturday,
January 12th, 1822, and on the following day he commenced
his labours. He says, “ At half-past seven in the morning, I
attended a prayer meeting, then gave two exhortations in the
open-air. At two o'clock led a class. At six, I preached in the
chapel. Many appeared to be much affected, and some cried for
mercy. On Tuesday, 15th, I preached again in the chapel, when
one or two professed to find peace, and appeared to rejoice in
God.

“Sunday, January 20th. At half-past seven attended a prayer-
meeting. At half-past ten, I preached in the open-air at another
place. At two I led the class, and joined six members to it. At
six, I preached in the chapel, and one person professed to find
pardon.

«Tuesday, January 29th. I preached again. Several were in
distress and cried for mercy, and one professed to find peace.

“Sunday, February 3rd. At six preached in the chapel.
Several cried for mercy, and, two professed to obtain pardon.”

These brief notices contain all the information we have obtained
from published accounts respecting the early labours of the con-
PRIMITIVE METHODIST CONNEXION. 143

nexion in this populous town. But we have recerved some
additional information from Mr. John Ride, which we here
subjoin. Wishful to promote the conversion of the most careless
and thoughtless sinners in the town, he stood up in the open-air
for the purpose of proclaiming the glad tidings of salvation through
Jesus Christ, when he was arrested by a civil officer, and lodged in
Bridewell. The rumour of his imprisonment spread rapidly, and,
it is said, came to the ears of the late Dr. A. Clarke, who felt
deeply on the occasion, and addressed an earnest and powerful
letter on the subject to the magistrates of Liverpool. This letter
Mr. Ride believed, produced a deep and beneficial influence upon
those gentlemen. Be this as it might, when Mr. R. was brought
before them, he was honourably acquitted, and permitted hence-
forth to preach in the open-air without interruption. These
circumstances probably occurred in the autumn of 1821. We are
unable, however, to determine what amount of success Mr. R. and
others of his brethren realized in this large town in the beginning
of their labours in it.

We must now turn in an opposite direction to notice more of
the extensive missionary operations of Tunstall circuit. In
August 1821, we find Mr. Joseph Reynolds, one of its missionaries,
labouring with great zeal and success at Cambridge and other
places in the neighbourhood. Under date of August 8th, 1821,
he writes to Tunstall circuit committee :—

« Dear Brethren,—When I left Tunstall, I gave myself up to
labour and sufferings, and I have gone through both; but praise
the Lord, it has been for His glory and the good of souls. My
sufferings are known only to God and myself. I have many times
been knocked down while. preaching, and have often had sore bones.
Once I.was knocked down, and was trampled under the feet of the
crowd, and had my clothes torn, and all my money taken from
me. In consequence of this I have been obliged to suffer much
hunger. One day I travelled near thirty miles and had only a
penny cake to eat. I preached at night to near two thousand
persons. But I was so. weak when I had done, that 1 could
144 THE HISTORY OF THE

scarcely stand. I then made my supper of cold cabbage, and slept
under a haystack in a field till about four o’clock in the morning.
The singing of the birds then awoke me, and I arose and went into
the town, and preached at five to many people. I afterwards
came to Cambridge, where I have been a fortnight, and preached
to a great congregation, though almost worn out with fatigue and
hunger. To-day I was glad to eat the pea-husks as I walked on
the road. But I bless God that much good has been done. I
believe hundreds will have to bless him in eternity for leading me
hither. Cambridge is a large county town, and has hundreds of
ministers in it; yet there is little evangelical preaching, and
thousands of its inhabitants are living in iniquity. I have
suffered a little persecution, but it is now abating, and thousands
flock to hear the word. Souls have been converted every day, and
I have been called up in a morning to pray with persons who
have been wrestling all night with the Lord for the pardon of their
sins. I may also say that God has been saving by whole families.
One day I prayed in a house to which I had been invited, and all
the family, including three servants as well as near relatives found
the Lord. I cannot fully describe what a work there is about
Cambridge. Letters have been sent to me to visit more places
than I could attend, and many persons have desired to be joined
in society. O what has God done, and what may He still do, if
these labours be followed up.” Under date of August 21st, he
writes again :—

“Dear Brethren,—I received the parcel yesterday containing
thirty sets of Magazines, which are nearly all sold. The work of
the Lord is going on wonderfully. Last Sunday, I formed a
society at Barnwell, containing twenty-five persons. In the
morning at seven o’clock we held a prayer-meeting, and several
found the Lord. At half-past ten I preached at Hornsley, about
four miles from Cambridge, in a place which will hold near four
hundred people, which a gentleman has fitted up for us. The
people came in cart loads, and it was a very powerful time; many
were deeply convinced of sin. At half-past three I preached at
PRIMITIVE METHODIST CONNEXION. 45

Barnwell to a great congregation. A report having been circulated
in the country that some persons were going to take me to prison,
many came out of curiosity, but they went away much affected.
At six o’clock I preached at Cambridge to above two thousand
people, when great numbers were wounded by the two-edged
sword of the Spirit. Many of the worst of sinners are deeply
convinced, and are seeking mercy. One gentleman and his wife
have been converted, and their servant is greatly concerned for his
soul. I have not formed a society at Cambridge yet, but some are
waiting to unite with us. Our friends are drinking into the
Primitive Methodist spirit, and our prayer meetings are like a
little heaven.”

It is to be regretted that the progress of Primitive Methodism
at Cambridge and its vicinity did not for many years equal the ex-
pectations which, from the foregoing extracts, appear to have been
entertained by Mr. R. Cambridge, however, soon after the dates
given in the extracts, became a branch of the Nottingham circuit,
and was made into a separate circuit, perhaps prematurely, in
March, 1824.

We must close our notice, for the present, of the progress of
Tunstall circuit with observing, that during this connexional year
Belper and Burton-upon-Trent branches were made into separate
circuits.

Passing by Darlaston and Macclesfield circuits, of whose pro-
gress we find no record during this year, we come to Manchester,
then the fourth and Jast circuit in Tunstall district, and shall
briefly chronicle some of its enterprising efforts and its cheering
success. The circuit extended its labours to many of the sur-
rounding towns in the district, and realized considerable accessions
to the number of its members.

The first sermon preached at Ashton-under-Lyne by the
missionaries of the connexion was at the market-cross, on Sunday,
May 27th, 1821, when no interruption appears to have occurred.
But while one of the preachers was preaching in the open-air on
Sunday, July 8th, to a large assembly, a constable appeared and

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146 THE HISTORY OF THE

ordered him to desist, and because the preacher refused to obey his
mandate, this haughty official knocked him down, tore his coat,
and threatened to take him to prison. Rescued from his power
by the interference of the people, the preacher stood up again and
finished his discourse with great liberty to an augmented congre-
gation. On the 12th of the same month, however, the preacher
and an associate were summoned before the magistrates at Old-
ham, under the charge of having disturbed the peaceable
inhabitants of Ashton on the 8th. They pleaded their own
cause, and affirmed that they would cheerfully endure bonds and
imprisonment rather than cease to preach the gospel in the open-
air to the multitudes of precious souls who chose to hear them.
They were ultimately liberated on giving bail to appear at the
quarter sessions, and the magistrates and preachers then parted
in a friendly manner. We hear no more of this case, and judge
that it was allowed to drop.

Mr. 8. Waller, however, a cotton-spinner, and a local preacher,
resident at Manchester, did not so easily escape. He preached at
Ashton on Sunday evening, June 17th, 1821, and was grossly in-
terrupted by a subordinate constable, who on not being able to
prevent Mr. Waller from preaching took down his name. On the
following Thursday Mr. Waller had to appear before the magis-
trates at Oldham, to answer to the charge of preaching in the
open-air at Ashton-under-Lyne, and of thereby annoying and
injuring His Majesty’s liege subjects in that place. Mr. Waller
pleaded his own cause, but was required to give bail to appear at
the sessions at Salford. The trial took place on July 23rd, 1821,
when two counselors were engaged in Mr. Waller’s defence; but
through the false depositions of the wicked constable and another
person, and partly, perhaps, through prejudice, the jury brought
in Mr. Waller guilty of obstructing the highway. A very severe
sentence was then passed upon him, namely, to be imprisoned
three months, and to give security to keep the peace for two years.
In his imprisonment he was soon taken severely ill, and suffered
much through the neglect of the prison doctor, so that his life was
PRIMITIVE METHODIST CONNEXION. * 147

imperiled. But through the kind interference of many respect-
able friends of different denominations he was removed to a
comfortable room in the prison, and was permitted to have his
own bed there. His own medical adviser and a physician also
attended him two or three times a day for some time, and ulti-
mately he recovered. Many of his christian friends met him at
the prison gates on the day of his liberation; and at a meeting
held in Chancery-lane, Manchester, the day after his discharge, it
was reported that his imprisonment had been a means of stirring
up many to hear the word of God, and of greatly advancing the
Redeemer’s kingdom.

A preaching-room was fitted up at Ashton soon after Mr.
Waller’s trial, and liberal aid afforded towards it by many of the
inhabitants. “On Tuesday, August 14th, I went to Ashton,”
says Mr. Verity, “to solicit assistance in the fitting up of a room
for our religious services. Although we have suffered much per-
secution here, the people are now coming forward to fit us up a
place of worship, and the work of God is going on well. The
Lord makes the wrath of man to praise him.”

About the time that the missionaries began their evangelistic
labours at Ashton-under-Lyne, they also commenced operations at
the neighbouring town of Staley Bridge, now the head of a circuit.
One of them preached there on Sunday afternoon, July 8th, before
going to Ashton in the evening, when a large congregation assem-
bled, and “evident good was done;” and a society of eight
members was formed there on the following Sunday.

Bolton, too, was visited near the same time, and a great im-
pression made upon the inhabitants. Thousands of persons are
reported to have flocked to hear the preachers in the open-air. In
the morning of July Ist “about two thousand persons ” assembled
for the purpose; in the afternoon about four thousand collected at
the stocks, and three or four thousand in the evening; while the
game missionary preached in the open-air at Hay Brow, in the
immediate neighbourhood. On the following day he preached in
the open-air in a large timber yard to “about three thousand

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148 THE HISTORY OF THE

persons,” when the Lord assisted him “in a wonderful manner,
and there was a mighty shaking among the people.” On the
Tuesday he preached at the Vitriol Houses to about two thousand,
when “ the word reached many hearts, and sixteen persons united
in church fellowship.”

The late Mr. John Verity also frequently preached at Bolton to
thousands of persons, and was favoured with considerable success.
In August he collected money there towards fitting up a large
room for preaching in, and was much encouraged by the liberality
of the people. Among the rest a number of mechanics, who were
about to spend sixteen shillings in drink in what is called a “ foot-
ing,” the introduction of a workman into their shop, resolved to
devote the amount to assist “the poor Ranters” in fitting up a
room for worship, instead of spending it according to the drinking
custom of the county, as they had at first intended to do. The
progress of the good work at Bolton may be inferred from the fact
that the society already comprised nine classes, containing in all
one hundred and sixty members.

The missionaries first visited Rochdale on Sunday, July 15th,
1821. One of them, assisted by three friends, sang up the street,
and he preached to a large congregation at five o’clock, when some
persons were brought to the Lord.

At this time, too, the preachers seem to have laboured at Old-
ham with great success. ‘Sunday, September 2nd, 1821,” says
Mr. Verity, ““I preached at Oldham both afternoon and evening,
and thousands crowded to hear the word of life in the open-air:
and a life-giving word it proved—one mourner got liberty, two
backsliders were reclaimed, and seven united in society with us.
Monday, 3rd, I spoke again at Oldham, two or three persons
found liberty, two backsliders were restored, and eleven persons
joined our society.

The places previously aaa Ashton, Staley Bridge, Bolton,
Oldham, and others in the vicinity, were then all included in
Manchester circuit, which at that time was making rapid progress.
“Monday, September 17th,” says Mr. Verity, I attended the
PRIMITIVE METHODIST CONNEXION. 149

quarter-day. Peace and harmony generally prevailed, and in this
small circuit we had been favoured with an increase of three
hundred and nineteen members for the quarter.”

During the remainder of this connexional year the circuit
appears to have made still further progress, if not with such
rapidity as in the quarter just noticed. According to the first
minute-book of Manchester circuit, there was the following num-
ber of members at the respective towns we have named :—
Manchester 211, Ashton 48, Staley Bridge 48, Mumps and Old-
ham 160, Bolton 321, Rochdale 40, Stockport 22, and Bury, which
probably had just been opened, 6. The number of members at
the smaller places we do not give, for the sake of brevity.

We here conclude for the present our notice of Tunstall district,
and proceed to record the progress of Nottingham district. We
find no published account of the progress of Nottingham circuit
during this connexional year, but we gather some information
upon the subject from official documents, sent thirty years ago to
the General Committee by Messrs. Oscroft and Charlton. The
former of these brethren says, “ When I commenced travelling [in
May, 1821] Boston was then a branch of Nottingham circuit. In
a fortnight after beginning to travel I was sent to labour in that
branch. About six weeks afterwards Boston was made a circuit,
and Spalding branch became a branch of Nottingham circuit. I
was appointed to labour in this branch with five other preachers,
though at this time there was not sufficient work for two. We
therefore opened a mission in the county of Norfolk, where the
work of the Lord spread rapidly, and hundreds were soon con-
verted to God. In April, 1822, a plan was printed which
contained fifty-seven places at which we preached, though we had
then been labouring on this mission only about ten months.” The
important town of Lynn, in the western division of Norfolk, was
the first, or one of the first, places visited by the missionaries in
this county ; and from a note addressed to Mr. W. G. Bellham by
Mr. 8. Wilkinson, published in the life of Mr. Bellham by Mr. O.
Jackson, they appear to have laboured there with great effect. In
150 THE HISTORY OF THE

this note Mr. W. says, “ The Primitive Methodists are carrying all
before them in Lynn.” This brief quotation is doubtless hyper-
bolical, but after making all necessary deductions from its strong
proverbial language, it is sufficient to prove that a deep and wide
impression was made upon the inhabitants by the evangelical la-
bours of the zealous missionaries.

In an article in the denominational magazine for March, 1852,
itis stated that the missionaries visited Wisbech in Cambridgeshire,
and the neighbouring places in the year 1821. They began their
labours by preaching in the open-air in the horse-fair, where they
met with much opposition and persecution. Their success for a
time was not very great, and their first preaching room not very
splendid. An old tinker was converted under their ministry, and
he opened his little cottage for their religious services. A barn
was subsequently occupied, and then an old loft was taken on
rent. The small society, however, contained several members who
continued steadfast, and have long rendered good service to the
cause. Among these may be named Mr. Gubbins, Mrs. Miller,
and Mr. and Mrs. Taylor, all old and respected office-bearers, and
the two latter well known in the district for their hospitality and
christian kindness. Further notices of Wisbech and of the
missionary operations of Wisbech circuit will be found in succeed-
ing portions of this volume.

But while the work of God was rapidly advancing in the mission
field in Norfolk, unpleasant circumstances occured in the home
branch of the circuit, especially in the town of Nottingham, which
greatly impeded its prosperity. “I was taken out to travel by the
Nottingham circuit, at the September quarter-day, 1821,” says
Mr. Thomas Charlton, “and commenced my labours October 1st.
The day following, a division took place in the society. We lost
nine local preachers and a great number of members, and for
some time the preaching room in Broad Marsh.” The cause of
this division is not assigned; and we have found no information
respecting it in addition to that just given. The society which
remained, though weakened for the time, appears, however, soon to
PRIMITIVE METHODIST CONNEXION, 151

have recovered from the injury it had sustained. Mr. Charlton
adds, “but it pleased the Lord to revive His work, so that our
loss was soon repaired.”

We have nothing further to record respecting the progress of
Nottingham circuit during this year, but Boston circuit, now made
from Nottingham circuit, appears to have extended its missionary
operations into Huntingdonshire, in the autumn of 1821. Mr.
W. Dawson says, “ Sunday, September 2nd, 1821, I spoke to a
large congregation in the Market-place at Huntingdon, the county
town of Huntingdonshire. Both rich and poor came to hear ;
some of whom mocked, and some wept. At two, I spoke at
Godmanchester, and many people attended. At six, T. Steele,
from Tunstall, spoke at Huntingdon, together with a blind young
man, out of Cheshire. Saturday, 8th, I spoke at Godmanchester,
and atterwards held a prayer-meeting. The Lord was in the
midst, and I formed a society of seven members.”

Loughborough and Derby circuits were all the circuits in
Nottingham district, at this time, besides those we have already
noticed. We find no account of the former circuit for this year ;
but from extracts from the journal of Mr. George Appleby,
published in the connexional magazine, we learn that Derby
circuit was in a prosperous state. In September, 1821, a flourish-
ing society was formed at Ockbrook, and a powerful camp-meeting
was held there in the following month, at which ten persons were
converted to God.

_ Hull circuit, as in former years made rapid progress, and greatly
enlarged its borders. In the spring or summer of 1821, Mr.
Clowes appears to have extended his missionary labours into the
county of Durham, making the town of Darlington the centre of
his operations,—but whether he was the first missionary sent
hither, we cannot say. The late Mr. 8. Laister preached here as
early as May 6th, 1821. Mr. Clowes says, “I stood forth out of
doors in North-gate, and addressed a very attentive congregation,
many of whom appeared much affected. The same day, I went to
Ingleton a distance of eight miles. After singing up the street, I
152 THE HISTORY OF THE

delivered a short exhortation, and then held a prayer-meeting at
the house of William Young, where much good was done. On
Monday evening I spoke again, when a cry for mercy was heard,
and I formed a society of fifteen members. The night following I
was at Cockfield, and preached abroad. At Ingleton I preached
again, and another person joined our society.

“The next Sunday, I preached morning and atternoon at
Darlington ; at the latter service it was computed that 2,000
persons were present. I afterwards walked to Ingleton where I
preached again, and then led the class. This was a day of much
labour, but of great delight. The next night I was at Cockfield,
and the night after at Evenwood, where a soul was made free.
At Summer-house I stood up in the open-air. On the Sunday
following, I preached in Bond-gate, Darlington, and at Ingleton
at night, where I gave tickets to a society of twenty members.
Next day I was at Cockfield, and the evening after at Evenwood,
where I formed a society of four. I also preached at Shildon,
where God was powerfully felt in the midst of us; and at Long
Newton, where the word was clothed with the power of the
Highest.”

The labours of Mr. Clowes at Darlington, and other places in
the vicinity, were crowned with his wonted success ; flourishing
societies were established, and in accordance with his prudent
advice, they liberally contributed towards the support of the
mission, so that the expense which had to be borne by the circuit
was but trifling. In September, 1821, Mr. F. N. Jersey was sent
to assist Mr. Clowes in the Darlington mission, and with his
zealous aid its borders were enlarged and several new places
opened. At Bishop Auckland Mr. Clowes preached in an upper
room, the floor of which was much decayed, and during the service
the props under the floor gave way, and produced some alarm.
No bodily injury, however, was sustained, though the occurrence

lessened the effect which the service would otherwise have
produced. The Darlington mission became extensive. It extended

eastwards to Stockton-on-Tees, and towards the north-west
PRIMITIVE METHODIST CONNEXION. 153

to Wolsingham. The entrance to these towns is thus noticed
briefly by Mr. Laister. ‘Sunday, May 13th, 1821, I preached at
two o’clock and at six at Stockton-upon-Tees. A cold, hard
place, where we have no society. Sunday, July 15th. We hada
camp-meeting at Stockton. The day was wet and unfavourable ;
but I belive Stockton, hard as it was, has not forgotten that day’s
labour. Souls have since been saved.

« August 9th, 1821, I spoke at Wolsingham, near the bridge, to
a very large congregation. This is a new place; but a society is
formed, and the prospect is very good.” Both Stockton and
‘Wolsingham have since become the head of a circuit.

At the close of the March quarter, 1822, the missionaries were
happy to find 508 members in society, and more money had been
raised than paid their salaries. Such was the success with which
the Great Head of the Church was pleased to bless the zealous
efforts of the preachers at Darlington, and such the favour shewn
them by many of the inhabitants, that in a short time a spacious
chapel was erected, which was opened for public worship by Mr.
Clowes, March 3rd, 1822, Mr. Jersey preaching out of doors to
those who could not get into the chapel.

While Messrs. Laister and Evans were labouring with success
in Darlington branch, they received several invitations to visit
Barnard Castle. ‘Sunday, August 12th, 1821,” says Mr. Laister,
“J spoke at Darlington and the Lord blest many souls. But the
preaching-place would not hold half the congregation, and there
began to be a stir about a chapel. While discussions about a
chapel were going on, I thought we would make a push to take
Barnard Castle. As we had many invitations, brother Evans
went to see what kind of an opening there was ; and he preached
in the Market-place, and published for me to be there the
fortnight after. I accordingly went, and spoke to many hundreds
of well-behaved people, and then formed a society of nine mem-
bers. We attended the place about two months, and then had a
society of about eighty members.” Mr. Laister, whose ministerial
course was a short but useful one, laboured in this town with
154 THE HISTORY OF THE

great success. In four months the society rose to 120 members.

Early in the year 1822, the missionary efforts of Hull cireuit
extended into Northumberland. Mr. William Morris, who was
among the oldest members and first local preachers at Tunstall, in
Staffordshire, and Mr. John Bagshaw, a native of the same place,
had removed to Newcastle-on-Tyne for the sake of employment.
There being no Primitive Methodists then in Newcastle, they
united with the Wesleyans, but retained a strong affection for
their old friends, and often spoke to their new associates in glowing
language of the zealous and successful labours of Messrs. Clowes
and Bourne and their fellow-labourers. While Mr. Clowes was
travelling in Darlington branch, he paid Mr. Morris a visit accord-
ing to his request, and preached in the open-air at Ballast Hills,
on the ascension of Christ. His flaming zeal and pointed speech
are said to have rivetted the attention of his hearers, and the
mighty influence which accompanied his word to have awed their
minds and deeply moved their hearts. This sermon was preached
by Mr. Clowes in the autumn of 1821, and he began regular
missionary operations in Northumberland early in 1822. The
precise date is given in extracts from his journal, published in the
connexional magazine. for the year. He says, “ January 28th,
1822, I received a letter from Newcastle-on-Tyne to visit North
Shields, and as I had a few days at liberty I went over. The
person who had sent for me was Joseph Peart, of Chirton. He
received me kindly, and at night I preached at North Shields to a
crowded congregation, and one soul got convinced. February
4th, I preached again at North Shields, and at night joimed a
society of three.

“ Sunday, February 10th. I preached at North Shields in the
morning, and the Lord was among us; and again in the evening,
which was a powerful time, many persons were in distress, and
two professed to find liberty. Monday, 11th. I preached at
Howden Pans to about a thousand persons, and the power’ of
God was present. I trust much good will be done here.
Wednesday 13th. I preached at Blyth, a sea-port town, about
PRIMITIVE METHODIST CONNEXION. 155

eighteen miles beyond Neweastle. There appears to be an
opening here; I preached twice, and some of the people are
disposed to unite with us. Sunday, 17th. I preached again at
North Shields, and jomed about nine more to the society. I had
a gracious day from the presence of the Lord. Monday, 18th. I
formed a class at the upper end of the town.” During this visit
to Northumberland, Mr. Clowes said, “I think we are now likely
to spread through the North, but whether swiftly or not I cannot
say.” Such, however, was the prospect of success, that Hull
circuit’s March quarterly meeting resolved to prosecute the
mission in Northumberland with much vigour. Under date of
March 20th, 1822, Mr. R. Jackson says, in a letter to Mr. H.
Bourne, ‘ we are going to send three preachers into Northumber-
land this quarter.” From the same letter we learn that Mr.
Clowes had left Hull for this scene of labour two days before.
But as the societies raised after this date would not be included in
the number of members reported to the conference of 1822, we
shall defer to the next chapter our notice of the further progress
of this mission.

While Hull circuit was extending its borders into the counties
of Durham and Northumberland, it was also pushing forward its
missionary operations into Craven, the most western hundred of
the West-riding of Yorkshire, and also into many places in
Lancashire. The rapid spread of the Primitive Methodists in
Craven may be inferred from the following brief extract from a
letter to Mr. H. Bourne, dated Hull, March 20th, 1822: “ Last
March or April we sent one preacher to Skipton [the chief market
town in Craven] on a mission, and now we have stationed eight
preachers in that part.” The late Mr. John Hewson and his
fellow labourers were made extensively useful at Silsden, (where
Mr. John Flesher united with the society,) Keighley, and many
other places in the district. About the same time, or soon after-
wards, the late Mr. Thomas Batty visited the neighbourhood, and
was eminently successful in bringing souls to Christ. Writing
to Mr. Flesher, Mr. Batty says, “ your respected father welcomed
156 THE HISTORY OF THE

to his house and table those of us who were among the first that
visited Silsden. Then he permitted us to occupy his barn as a
temporary chapel, although the streets were generally our battle
ground. What birth-place for souls was that barn!’ Referring
to the powerful meetings then held at Silsden, Mr. Flesher says,
“we remember that on one evening forty-four sinners were
pricked in their hearts under one sermon.” At Keighley, four
miles distant, numbers of sinners “ were turned from darkness to
light, and from the power of satan unto God,” and a mournful
circumstance occurred, which was thought by some to threaten the
extinction of the society, but which was happily overruled for its
benefit and enlargement. “Mr. Batty,” says Mr. 8. Moore,
“ laboured hard as a missionary in the streets of Keighley, in the
summer of 1821. He preached the gospel faithfully, and was
successful in the conversion of sinners. He led the first lovefeast
at Keighley, on Sunday, September the 16th, 1821, which was a
time of refreshing from the presence of the Lord. The meeting
was held in a large wool warehouse, three stories high; and just
after Mr. Batty had pronounced the benediction at the close of
the meeting, the floor suddenly gave way with a tremendous
crash, which was heard at a great distance. The scene was most
awful; the people fell down into the lower apartments, and the
whole place was filled with dust. More than sixty persons were
wounded, and their cries, groans, and shrieks were heart-rending.
Many were carried away with broken bones and bruised bodies,
and the following morning one woman died of her wounds. This
terrible catastrophe was regarded by some persons as a judgment
of God upon the people, and it was expected that it would ruin
the infant cause. But the Lord overruled it for good, and
rendered it subservient to the establishment and extension of the
society. Numbers were awakened to a sense of their danger,
during the alarming occurrence, and afterwards gave their hearts
to God, and united with the society, several of whom have since
been added to the Church triumphant.”

From Craven Myr. Batty went westward to Blackburn and
PRIMITIVE METHODIST CONNEXION. 157

Preston, in Lancashire. Mr. W. Brining states, “Mr. Batty
came to mission Preston in December, 1821. He was the first
Primitive Methodist preacher I heard and entertained. I and my
father became connected with him in January, 1822, and we took
a large room for religious worship, for the rent of which my father
became responsible. I and three others were appointed local
preachers, and the following March quarter day I was taken out
to travel, and stationed at Preston.” Favoured with the assistance
of Messrs. Brining and Tindall, Mr. Batty extended his missionary
labours, and succeeded in forming societies in Blackburn, Accring-
ton, Padiham, and other places, as well as at Preston, and many
sinners were turned to God. The following brief extracts from
his journal will confirm the foregoing statements. “April 14th,
1822. I preached at Preston at ten and six. Held a prayer-
meeting in the room after preaching, when five souls were made
happy in the pardoning love of God. There is a good work here ;
we are increasing in numbers weekly.

“Monday, May 6th. Opened Wigan. Got permission of a
gentleman to stand upon a piece of ground belonging to him. I
then sent the bellman about, and at seven in the evening preached
to about a thousand people. Some backsliders were cut to the
heart, and other persons got good. Sunday, 12th, at one, preached
at Chorley Cross, to an immense concourse of people, who behaved
well. In the evening at six, preached in a room which the players
had occupied, which was much crowded. Fourteen persons united
in society, and the prospect of great good being done was cheering.”

From a brief memorandum found among Mr. Batty’s papers we
learn, that in the course of seven or eight months about two
hundred and thirty souls were brought to God under the labours
of the missionaries in this district.

Other parts of Hull circuit also made rapid advancement during
this connexional year. In the early part of the year, Leeds branch
was made into a separate circuit, with nearly a thousand members.
Some months after, Malton and Ripon were also made into
circuits ; the former with near seven hundred members, and the
158 THE HISTORY OF THE

latter with above four hundred. And, ere the year closed, York
was likewise made into a separate circuit, with above four hundred
members.

We find no record of the progress of Pocklington and Brother-
ton circuits during the year; but Hutton Rudby circuit, which
soon afterwards took the name of Brompton circuit, made Guis-
borough part of it into a circuit, and sent Mr. John Branfoot as a
missionary to South Shields, where he met with success.

While Mr. Clowes was visiting North Shields and the neigh-
bouring places on the north side of the Tyne, Mr. Branfoot began
his missionary operations on the south side. Under date of
February 6th, 1822, Mr. Clowes writes, “I went over the water
to hear brother Branfoot, from Hutton Rudby circuit, preach at
South Shields. He took this place the week before; if he had not
taken it we should have taken it now.”

We find little notice respecting the progress of Scotter district
during this year; but, from the journal of Mr. W. Fieldsend, it
appears that Lincoln circuit was prospering. A powerful camp-
meeting was held at Lincoln in June, 1821, when thousands of
persons attended, and at which much good was done. Some per-
secution was endured at Waddington and at Welbourne ; but the
good work prospered at Horncastle, Donnington, Heckington,
Codington, Balderton, and other places.

It remains for us to notice the progress of Sheffield and Barnsley
circuits; and with an account of their prosperity and extension,
and a brief notice of the Conference of 1822, we shall close this
chapter. From the journals of Messrs. Ingram and Brook, it
seems that the work of the Lord prospered during the summer of
1821, at Sheffield, Doncaster (where a chapel had been obtained),
Rotherham, Wentworth, Carcroft, Brampton, Bolton, Thorp,
Braithwell, Wath, Mexbro’, and several other places; and a power-
ful camp-meeting was held on Mexbro’ Common, near Doncaster,
on Sunday, June 3rd, by Sheffield and Barnsley circuits. The
day was fine, the excitement in the country great, and the attend-
ance so numerous that several newspapers reported the number
PRIMITIVE METHODIST CONNEXION. 159

of persons present to be 20,000. Mr. H. Bourne, in his History
of the Connexion, gives a less, and, probably, a more accurate
estimate of the number. He says, “ This memorable camp-meeting
had sixteen praying companies; it was believed that more than
10,000 persons attended, and that hundreds were converted to
God.”

Another powerful camp-meeting was held in Sheffield circuit
about the same time as the fore-named, at Bradwell, in Derbyshire,
at which about thirty persons were converted.

Other parts of Derbyshire, into which Sheffield Circuit extended,
made considerable advancement during this year; and Chesterfield
and other places in the vicinity were made into a separate circuit.

Barnsley circuit also made rapid progress, and greatly enlarged
its borders.

The late Mr. Thomas Holliday, then a young man of considerable
physical and mental vigour, and full of ardent zeal, had just
entered upon his ministerial career in that circuit, and was sent to
carry on missionary operations at Halifax and the district around
in the spring of 1821. About the middle of April he began to
preach at Elland, and other places in the vicinity of Halifax, and
encouraged with the prospect of success, he went to Barnsley
adjourned quarterly meeting on the 28th of that month to give
information of the extent of the mission, and to request that
another preacher might be sent to assist him. His request appears
to have been complied with, Mr. Revel being sent to labour with
him. The work of God prospered in their hands, and many
sinners were turned to the Lord. Persecution and imprisonment,
however, awaited them, which they were speedily called to endure.
On the 27th of May, they had intended to preach in the open-air
in some villages near Halifax, but the weather being extremely
wet, frustrated their design. But being at Halifax in the evening,
and the weather probably more favourable, they resolved to hold a
religious service in the Butter Market. They therefore sang down
Back Lane to the place, and Mr. Holliday stood up to preach.
While engaged in prayer, a man shook him by the arm and wished
160 THE HISTORY OF THE

him to give over. Mr. Holliday, however, continued to pray till
he could properly conclude, when he opened his eyes and found
that it was a constable that had interrupted him. Mr. H.’s name
being demanded, he readily gave it, together with information
respecting the errand of mercy on which he was come; but to the
request to come down, and go away without preaching, he refused
to comply, asserting that he hada divine commission to go out into
the streets and the highways to call sinners to repentance, and
that he should preach in that place unless forcibly prevented.
The constable after some more conversation produced a paper,
saying that he had a warrant for Mr. H., and then pulled him
down, and taking hold also of Mr. Revel, conducted them both to
his house, and there placed them in custody. He shortly after-
wards, however, left them alone; and Mr. Holliday, seemg a
crowd of persons in front, who had been attracted to the spot
through him and Mr. R. being in custody there, he preached to
them from the window place, a sermon on the New Birth. The
crowd listened with attention, and the power of God attended the
word; and when the sermon was over, many would not go away.
« The people seemed much troubled about us,” says Mr. H., “ but
we told them we were happy in the love of God.” The patience
of the missionaries, however, was soon put to the test by the rude
and savage behaviour of a person who went into the room in which
they stood, “cursing and swearing,” and threatening to knock
Mr. Holliday down if he would not come down. He next thrust
the handle of his umbrella into Mr. H.’s mouth, and then dragged
him and Mr. R. into a lumber room, which they called their
“inner prison.”

On the following day, Monday, May 28th, 1821, Justice Horton
came to the office, and the missionaries were arraigned before him.
He inquired if they would find bail for their appearance at
Bradford sessions, and if they would be bound to preach no more
in the streets of Halifax till after those sessions. The missionaries
declined’ to do either, and said they had authority from the word
of God to preach the gospel in the streets and in the highways and
PRIMITIVE METHODIST CONNEXION,. 161

hedges. The magistrate then committed both of them to Wake-
field House of correction, till the sessions at Bradford. They
praised God that they were counted worthy to suffer for Christ’s
sake; but the magistrate said he would have none of their
blasphemy there! Mr. Holliday, however, assured him that they
should praise God, let him do what he liked with them, for they
were not only ready to suffer bonds and imprisonment for their
Master’s sake, but also to die for Him if need be. The following
day, the preachers were sent to Wakefield House of correction ; to
which they went joyfully, and sang the praises of God as they
were taken through the streets of Halifax and through the villages
on the way to Wakefield. :

Their friends, however, deemed it prudent to find bail for them,
and they were accordingly liberated on the Saturday evening
following, and they took an active part in the powerful camp-
meeting held the next day on Mexbro’ Common, already noticed,
where their appearance and addresses added to the great excite-
ment of the occasion.

The imprisonment of men simply for preaching the gospel in
the streets would, doubtless, produce a great excitement among the
spirited inhabitants of the West Riding, and would create no small
measure of indignation towards the parties who had committed
what would be deemed an act of tyranny and wickedness, and
would arouse much sympathy with the sufferers. Greater publicity
would thereby be given to the labours of the missionaries ; greater
numbers would flock to hear them, and more liberal aid would be
rendered towards meeting their expenses. Such, indeed® was the
rapid progress of the cause in this populous district, and such the
contributions of the people, that the Halifax mission cost Barnsley
circuit but a mere trifle, and before the conference of 1822, both
Halifax and Wakefield branches were made into separate circuits.

At the sessions at Bradford, Messrs. Holliday and Revel were
acquitted, and the former immediately preached in the streets of
Bradford, intending, if practicable, to make it the next centre of
his missionary operations. But, ere Mr. Holliday and his cireuit

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162 THE HISTORY OF THE

could make arrangements for taking it up as a regular mission
station, Leeds circuit appears to have begun to labour there. The
following account of the progress of the cause in this town and
neighbourhood has been furnished by Mr. John Coulson.

«When I was stationed at Leeds, we opened Bradford, Drews-
bury, Otley, and other places. We preached out of doors at
Bradford for some time, but seemed to make little head-way. We
next preached in the house of a wool-comber, but still made little
advancement. One night I went to the house, but found no
congregation. I resolved to preach in the street by lamp-light.
The wool-combers’ lamp was therefore hung up in the street, and
I took my stand under it. The people began to gather together,
and I soon had a good congregation.

“T afterwards received a letter from a young man of another
community, who informed me that many persons had been brought
to God under our labours, but that his own denomination had
reaped the fruits, as we had no suitable place of worship. Inquiry
was therefore made for a room, and a magistrate agreed to let us
have one in the street, which on account of the wickedness of its
inhabitants, was called ‘ Devil-street.”, The room was soon opened
for religious worship ; it became thronged with hearers, mostly
poor weavers, and we were very successful among them.”

Such was the striking and blessed changed produced among the
people, that it is said, the name of the street in which the preach-
ing room was situated was changed from “ Devil-street,” to that
of « Reform-street. ” No reformation of morals can equal that
which is. produced: by the glorious gospel of the blessed God,
preached with the Holy Ghost sent down from heaven, and
received with meekness and in faith. —

Straitened for room, the new converts soon began to pray for
the Lord to open the way for the erection ofa new chapel.
Though they were in humble circumstances, they were full of hope
that they should succeed. They formed themselves into companies,
and went through town and country soliciting subscriptions.
They next bought land, and then laid the foundation-stone of
PRIMITIVE METHODIST CONNEXION. 163

their intended chapel. They had expected a very large collection
on the occasion, but the weather being rainy, made against them,
and they obtained only three pounds. They, however, continued
to pray for help, and proceeded with the erection as well as they
were able; and a gentleman sympathizing with them in the
enterprize, lent them a sufficient sum of money to complete the
building, and in due time it was opened for the worship of God.

At Dudley Hill, two miles from Bradford, the preachers
conducted service in a stable. At Great Horton, Mr. Coulson
preached the first sermon out of doors in the rain, after preaching
at Dudley Hill at six o’clock. A large congregation was soon
collected, a good society formed, and ere long a substantial chapel
built. At Shelf, between Bradford and Halifax, the missionaries
laboured with success. Mr. Moses Bottomley gave them a hearty
welcome to his dwelling, and in a short time a chapel was erected
there, even before that at Bradford, or the one at Great Horton.
The chapel at Shelf was blown down once or twice during the
course of its erection, which was a source of great grief to the
friends ; but they persevered in their efforts, the chapel was at
length completed, and a good society established.

The conference of this year (1822) was held at Loughborough,
in Leicestershire. The connexion was reported to be in a
prosperous state. The number of members had become 25,218,
being an increase for the year of 8,824. The travelling preachers
were reported to be 152, a large addition, doubtless, to the number
of the former year. The religious services in connection with the
conference were very powerful. A camp-meeting was held at
Barrow-upon-Soar, at which many souls were converted to God.
Another powerful open-air service was held at Sheepshead ; and
two of the delegates preached at Nottingham, on ground which
had been purchased for the erection of a spacious chapel, an event
of considerable interest at that period of the connexion.

The rapid increase of the community, and the formation of
many new circuits, whose office-bearers had but little experience
in church government, called for the enactment of sundry new

M2
164 THE HISTORY OF THE

regulations, which therefore were made and inserted in the printed
Minutes of this conference. The most important of these new
regulations was the appointment of a general committee at Hull,
which, as well as the book committee at Tunstall, was to “ pay
attention to general concerns till the next annual meeting.” The
duties of the general committee were not very exactly defined ;
but its chief duty was to “give advice to circuits in cases of
difficulty or exigency,” and if need be to send a deputation to
examine matters urgently calling for attention in any station. A
general committee has ever since been annually appointed, and the
arrangement has greatly contributed to promote the harmony and
stability of the community. The duties of this committee are now
fully defined, and the business it has to transact is very weighty
and important.
PRIMITIVE METHODIST CONNEXION 165

CHAPTER XIII.

Progress of the Connexion from the Conference of 1822 to that of 1823.—
Tunstall Cireuit.—Progress of Manchester Cireuit.—Successful Mission
to the Isle of Man.—Norfolk Mission.—Hull Circuit's Northern Mission.
—Opening of Weardale.—Great success of the Missionaries.—Mission
to Kendal.—Mission to Carlisle.—Ulverstone Mission.—Missionaries
sent to London.—Conference of 1823.

UNSTALL circuit made considerable advancement during this
connexional year. The work of God prospered greatly at
Congleton, and the society became numerous and powerful. The
zealous and well-regulated efforts of tract distributors were
rendered of signal benefit to many persons, and tended to enlarge
the congregation and augment the society. A lovefeast of
extraordinary power was conducted there by Mr. Hugh Bourne,
in September, 1822. Prayer was offered with penitents for several
hours, and a considerable number found peace with God through
faith in Christ.

Other parts of the circuit appear to have been favoured with
similar prosperity, but we shall confine our observations at present
to Ramsor, Burland, and Oaken Gates branches, which were made
into separate circuits between the conference of 1822 and that of
1823. Ramsor branch first claims our attention. Mr. Hugh
Bourne naturally looked with paternal affection to Ramsor and the
vicinity, as being some of the scenes of his first missionary efforts.
In the magazine for August, 1823, he says, “ Ramsor and Woot-
ton are two of the first places where the Primitive Methodist
connexion took root, and where it was greatly fostered and nursed
in its infancy; and those places set open a door for a most
166 THE HISTORY OF THE

extensive spread of the work. Ramsor continued a part of
Tunstall circuit till the year‘'1822; when, at the June quarter-day,
it was made into a separate circuit, having two preachers stationed
in it.”

The branch had prospered during the preceding quarter, and
was now made into a separate circuit with encouraging prospects
of success, which were happily realized to a considerable extent
during the year, numerous conversions having taken place.

Burland branch comes next in order. We meet with some
extracts from the journal of Mr. John Ride, which shew that this
branch was prospering in the early part of this year. In March,
1822, he preached at Wrexham, in North Wales, to which town
the branch appears to have extended. He discoursed in the open-
air in the afternoon, and at six in a house. As many souls were
seeking the Lord the latter service continued till ten o’clock.
The next day he visited the people from house to house, and had
the happiness of seeing one person converted. Three days after
he preached with good effect at Lavister, when five persons were
“born again,” and seven united with the society.

In April he preached at Chester, where one person was made
happy in the Lord, and many others were in distress about their
souls. Two days afterwards he came to Burland, where he and
Mr. Appleby visited and prayed with the people from house to
house, and religious impressions were thereby made upon the
minds of many.

He was also cheered with the conversion of an aged woman at
‘Huxley, a cripple, who afterwards opened her house for a prayer-
meeting, which was productive of much good.

In this branch a number of substantial families identified
themselves with the cause, and have continued to render it regular
and liberal aid. Many zealous local preachers were soon raised
up, among whom, two became well known, not only in their own
localities, but also in the connexion generally, having shared largely
in the transaction of its most important business, and rendered it
eminent service by their talents and virtues. Mr. George Taylor
PRIMITIVE METHODIST CONNEXION. 167

was a man of sound judgment, of unimpeachable morals, of un-
bending integrity, of deep piety, of great influence among his
neighbours and acquaintance, and of ardent attachment to the
connexion, of which he was a pillar and an ornament. He and
other members of his family ever rendered liberal aid to the rising
community, and greatly rejoiced in its prosperity. Mr. Taylor
became one of the first permanent members of conference, and
after promoting its interest to the uttermost of his power for a
number of years, died happy in the Lord, amidst the deep regrets
of an unusually large circle of admiring friends.

Mr. Thomas Bateman was considerably his junior in years, but
greatly his superior in ability as a public speaker, whether in the
pulpit or on the platform. THis eloquence soon gained him great
popularity as a preacher in the vicinity of his residence, and
speedily won for him the admiration of his own and of other
communities through an extensive district, in which his pulpit and
platform efforts were in constant requisition. Mr. Taylor’s
business talents and Mr. Bateman’s eloquence as a public speaker
greatly promoted the stability and influence of the Burland branch,
which had doubtless become well capable of governing itself, when
in this connexional year it was made into a separate circuit.

The prosperity of Oaken Gates branch was not inferior to that
of Burland. In our last chapter we inserted Mr. Hugh Bourne’s
account of a powerful camp-meeting held in the neighbourhood of
Oaken Gates, in May 1822. And from the journal of 8. Spittle,
published in the connexional magazine, it appears that the good
work continued to prosper, and that the missionaries extended
their labours to Shrewsbury, the county town of Shropshire. It
is probable that the preachers stationed at Oaken Gates and the
neighbourhood first visited that ancient provincial town in the
month of June, 1822. Miss Spittle arrived there on Saturday,
June 29th, of this year, immediately after the society had been
formed. She says: “ Sunday, 30th, I preached three times to
very large congregations, and believe good was done. After
preaching I led a class, and joined nine more members. There
168 THE HISTORY OF THE

are forty-four in society, and there is likely to be a good work.”
This expectation was happily fulfilled. In about a month after-
wards the members of society had become sixty in number. Mr.
Bonser visited the town in the beginning of August, and was
cheered with the prospect of much good, though he met with
unmerited opposition, and was apprehended by a constable by
order of the mayor, under circumstances which aggravated the
oppression. Writing from Oaken Gates to Tunstall circuit
authorities, under date of August 9th, 1822, Mr. Bonser says:
“Dear brethren in Christ, I was at Shrewsbury on Sunday last,
and found the work of God prospering. We have received sixty
members in this short time. Last Sunday, however, I met with
some opposition. In the morning I preached at Meole, (a small
village in the neighbourhood). At two in the afternoon I came
into the town; and hearing that hundreds were met together to
be hired for the harvest work, I resolved to go and try to engage
some of them for my Master. There was a large congregation,
and the people were very attentive; but when I had nearly done
preaching the Mayor sent a constable to fetch me to the Town-
hall. There I was told that if I would find bail never to preach
there any more I should be set free. Refusing to do this, the
Mayor committed me to prison till the sessions. I went singing
through the streets to the prison, hundreds following me. Many
wept much, and when I bade them farewell, the town seemed all
in confusion. I was in prison from about half-past four o’clock
till half-past twelve next day. Prayer was made for me at the
different chapels, and when brought before another magistrate on
Monday, he set me at liberty. I preached on the Monday night.
I had not quite all the people in Shrewsbury to hear me, but I had
many of them. The occurrence has done us a deal of good in this
town.” The Mayor and his coadjutors were high churchmen, and
professed to have much zeal for religion. Albeit, they had far
more regard for unblushing Sabbath-breakers than for zealous
and devoted ministers of the gospel.

A large portion of the inhabitants of the town, however, evinced
PRIMITIVE METHODIST CONNEXION. 169

a different spirit, and the humble missionaries of the Primitive
Methodist body pursued their self-denying labours among them
with their wonted success. Many vile sinners were reclaimed
from their vicious practices through their instrumentality, and
gave evidence of having become new creatures in Christ. The
society flourished encouragingly, and soon became the head of a
branch of Oaken Gates circuit.

A few months after his apprehension and brief imprisonment at
Shrewsbury, Mr. Bonser met with similar treatment at Bridge-
north, another ancient town in Shropshire. On Sunday afternoon,
November 3rd, 1822, he stood up in the Market-place, intending
to preach, and a great number of people gathered around him.
But he had not proceeded far in the service when he was appre-
hended and brought before one of the bailiffs of the town, who
told him that he would have no preaching in the streets, and that
if Mr. Bonser preached therein he should be sent to prison. Mr.
Bonser replied he had a commission from the Divine Author of
Christianity to go into the highways and hedges to compel sinners
to come to the gospel feast, and intended to carry out his com-
mission. He was then dismissed, but with a charge to preach no
more there. Many people, however, were still waiting to hear
him, and he therefore returned to the place whence he bad been
taken, and recommenced the service. He had sung a hymn,
prayed, sung again, given a short exhortation to his hearers to be
calm, and to keep their minds stayed upon God, and taken a text
and begun to preach, when the constable apprehended him a
second time, and then brought him before both bailiffs of the town.
They now ordered him to be thrust into the dungeon, and he was
accordingly conducted thither; but he was apparently in a joyous
mood, for he sang the praises of God on the way. This took place
between three and four o’clock in the afternoon. About nine, one
of the bailiffs sent a servant to offer Mr. Bonser liberty, on
condition of a promise that neither he nor any of his brethren
should preach in the streets any more. Mr. Bonser sent a
characteristic reply—that he would sooner die in prison than
170 THE HISTORY OF THE

make such a promise. The night was very cold, and he had
nothing but a few boards and a little straw to lie upon. He
therefore walked about to keep himself warm, and sang the praises
of God from a grateful heart. At twelve o’clock a messenger was
sent to tell him that he was not allowed to make such a noise, the
neighbours could not sleep. He replied that Paul and Silas sang
praises to God at midnight, and that he should do the same, for
though his body was confined his tongue was at liberty. About
an hour afterwards, however, a friend brought him a pair of
blankets, and he then lay down and composed himself to sleep.
About eleven o’clock next day he was taken to the Town-hall,
and was charged with having preached in the street. He was
told that he should be fined if he would not promise to preach
there no more. He answered that he should not have remained
in the miserable dungeon all night if he had intended to make
such a promise, and that sooner than pay a fine he would stand °
the bailiffs a trial. Perplexed in the affair, and evidently not
knowing what best to do, the bailiffs sent him out of the room
while they consulted on the case. In about an hour he was called
in again, and three proposals were made to him, namely, to
promise that neither he or any of his brethren should preach in
the streets any more, or to find bail for his appearance at the
sessions, or to be sent to prison at Shrewsbury. He immediately
made his choice, saying, “Then I will go to Shrewsbury, for I
was there a few months ago, and they used me extremely well.
They brought me eight breakfasts to prison one morning, and
promised that they would use me well if I came again.” The
bailiffs of Bridgenorth, however, were unwilling to have recourse
to such rigorous measures, and perhaps upon reflection doubted
the legality of Mr. Bonser’s apprehension. He was therefore sent
out of the room a second time, while they held further consulta-
tion. About three o’clock he was called in again, and told that he
might have his liberty, but if found preaching in the streets again
he should again be apprehended. He remonstrated with the
bailiffs on the treatment he had received, having been apprehended
PRIMITIVE METHODIST CONNEXION. 171

for the breach of no law, and thrust into a dungeon hardly fit for
a dog. They at length confessed that they believed his motives
were pure, shook hands with him in a friendly manner, and
promised to protect him against the severe persecutions he fre-
quently endured while conducting religious worship in a private
house. It is to the credit of these gentlemen that they kept their
word. Three of the worst persecutors of Mr. Bonser and his
brethren were soon after brought before them, when they proved
their willingness to afford the protection which the laws of the
land provided for persons engaged in religious worship.

The missionary efforts of the preachers in Oaken Gates branch
appear at this time to have extended considerably into the south
of Shropshire, reaching to Madeley, Ironbridge, Broseley, Wen-
lock, and probably farther ; and at all these places they met with
more or less success. At Tunstall circuit’s quarterly meeting, in
December, 1822, the branch was made into a separate circuit.
“ This new circuit,” says Mr. Bourne, in the magazine for Feb-
ruary, 1823, “is chiefly in Shropshire, but it extends into
Staffordshire and to the edge of Wales. Six travelling preachers
are stationed in it, and it is formed into two branches, the Oaken
Gates branch and the Shrewsbury branch. The work of religion
in these parts has advanced very rapidly, and is still going on
well.” We shall have occasion to notice again the missionary
efforts of this circuit and of Shrewsbury branch.

We must now briefly chronicle the progress of Manchester
circuit. On the 19th of May, 1822, a powerful camp-meeting
was held near Oldham, which is thus described by one present :
«We had only one preaching stand in the morning; but in the
afternoon we were under the necessity of having two, fourteen
thousand persons, it was supposed being present. In the course
of the day a number of sermons were preached, a variety of
exhortations were delivered, and several anecdotes related, all of
which were attended with extraordinary effect. Solemnity seemed
to rest upon the people, and hundreds were frequently bathed in
tears. We had five praying companies, besides two others in
172 ‘ THE HISTORY OF THE

which continual prayer was made for penitents for about three
hours. About forty souls were brought to God, and I may safely
say that hundreds were made sensible of their lost state. People
of all denominations viewed this meeting with approval; the
attention of thousands was directed to divine things, and the
hearts of many were inspired with more zeal for the Lord of
Hosts.”

The societies at Oldham and in the neighbourhood were soon
afterwards deemed capable of self-government, and were therefore
made into a separate circuit. According to the first minute book
of Manchester circuit, Oldham and the vicinity were made into a
separate circuit, September 16th, 1822, containing the following
places, Oldham, Chadderton, Royton, Cow-hill, Sholver, Mumps,
Lees, Shaw, and Shore Edge, and at the whole of which there
were 265 members in society. At the following conference
this cireuit reported 483 members,—a very large increase for about
six months.

Bolton, with one travelling preacher and 233 members, was
made into a separate circuit three months earlier, namely, at
Manchester June quarterly meeting of 1822. It is remarkable
that no other place appears to have been given up with it from
Manchester circuit. It is probable, therefore, that new places
would at once be visited, and as we find two preachers stationed
to the circuit at the following conference, and the number of
members to have risen to 500, it seems that some had been visited
with considerable success. During the year’, too, this young
circuit sent Mr. John Butcher as a missionary to the Isle of Man.
This must have been done in about six months after Bolton was
made into a separate circuit, for Mr. Butcher was preaching in the
island early in January, 1823, as the following extracts will shew.
«Friday, January 10th, preached at Castletown, when two souls
found liberty, and three persons united with the society. Sunday
12th, I was at Colby. A large company was present. Two
persons obtained liberty, and three joined with the society.
‘Thursday, 16th, I was at Howe, and formed a society of seven
members,”
PRIMITIVE METHODIST CONNEXION. 173

The success of Mr. Butcher’s labours in the island was very
great. Deep religious impressions were made upon the minds of
multitudes, and not a few were savingly brought to God. In
March, 1823, a few months after Mr. B. landed on the island,
110 members had been gathered into society, and Castletown and
the adjacent places were formed into a separate circuit. In
ordinary circumstances it would have been very imprudent and
hasty to form such infant societies, having little or no religious
experience, into an independent station, to be self-sustained and
self-governed; but peculiar circumstances might justify the
measure, and perhaps render it requisite. At all events, the
societies continued to prosper, and the work of God to spread. A
second preacher was speedily employed, and the borders of the
cireuit were enlarged. Under date of May 5th, 1823, several
persons write from Kirk Arbory to Bolton circuit authorities,
“ Dear fathers and brethren in the gospel,— We have the pleasure
of informing you that the preachers you have sent over to us have
by their preaching and the blessing of Almighty God been ren-
dered instrumental in the salvation of many souls. We have now
in society about 200 members, and the work appears as if it were
but just beginning. The people flock to hear them as doves to
their windows, many from the distance of four or five miles, and
cry, ‘come and preach for us. But as we have only two
preachers, they can only compass about twelve or fourteen miles
in length, on one side of the island, and as we have no local
preachers yet we cannot reach the places as we could wish.
We have some members who are nearly ready to become exhorters,
and we have begun to hold prayer-meetings, which are a blessing
to us. We have begun to preach at Douglas; one of our
preachers has preached in the Market-place the last five Sabbaths
to amazingly large congregations.”

The work appears to have prospered at Douglas, as it did at
Castletown and the neighbouring places; and there was a great
in-gathering of precious souls. In June, 1823, the societies
formed in the island contained 360 members.
174 THE HISTORY OF THE

Turning to Nottingham district, we find but little to record
during this year. The mission in Norfolk experienced some
reverses through the unfaithfulness of W. Wildbur, one of the
missionaries, a man of feeble powers and of superficial piety. The
mission had prospered greatly, and several branches had been
formed which promised to become fruitful fields of labour; but
Mr. Wildbur became dissatisfied with the authorities of Nottingham
circuit, and by misrepresentation sought to enlist the travelling
preachers in the Norfolk branches in his efforts at insubordination
and misrule. In October, 1822, he declared himself independent
of Nottingham circuit, and apparently expected a large party to
unite with him in his divisive measures. But Messrs. Charlton
and Whitby were sent from Nottingham into Norfolk, to investi-
gate the affairs, and by the blessing of God upon their efforts they
were successful in preserving most of the societies, and in making
satisfactory arrangements for their establishment and future
prosperity. Mr. Wildbur, however, secured for himself the
preaching room at Lynn, and prevailed upon above seventy mem-
bers to seeede with him, and attempted to scatter the rest. For
being the head of a separate society he was utterly incompetent,
and his cause shortly came to nothing, and many of those whom
he had induced to unite with him became immoral and profane.
But the societies which remained in connexion with the Primitive
Methodists speedily recovered the shock which Mr. Wildbur’s
improper proceedings had produced, and the missions appear to
have been greatly extended. At the conference of 1822, we find
only eleven travelling preachers for Nottingham circuit, but at the
ensuing conference the number had increased to twenty, and it is
probable that most of these additional preachers were employed in
Norfolk. The members in Nottingham circuit, including those in
the Norfolk and other branches, amounted to 3,636 at the con-
ference of 1823. :

Loughborough circuit appears to have experienced a considerable
share of prosperity during this year. Ashby-de-la-Zouch was
made into a separate circuit, with about 300 members, and there
PRIMITIVE METHODIST CONNEXION. 175

yet remained in Loughborough circuit 1,448 at the conference of
1823.

Belper circuit became powerful, and at the conference of 1823
reported 1,172 members. Derby and Retford circuits appear to
have made little or no progress ; and some time afterwards ceased
to be independent stations, becoming incorporated with neigh-
bouring circuits, in which they remained for many years, but have
again for some time been independent circuits, and the former a
powerful and prosperous one.

Coming now to Hull district we find, as heretofore, especially in
Hull circuit, records of prosperity and enlargement.

We begin with the mission to Northumberland, briefly noticed
in the foregoing chapter. It is therein stated that Mr. Clowes
preached his first sermon at Newcastle in the autumn of 1821,
during a visit to his friends and countrymen, Messrs. Morris and
Bagshaw. Previous to his second visit to this town Mr. John
Branfoot was sent as a missionary to it from Hutton Rudby
circuit. Mr. John Lightfoot, who has for many years been a
highly esteemed and useful minister in the denomination, enter-
tained Mr. Branfoot on his first arrival at Newcastle, and has
furnished the following brief account of his labours. “In the
evening of the same day on which Mr. Branfoot was introduced to
me, he attempted to commence his missionary labours by preaching
in a place near that where Mr. Wesley preached his first sermon
at Newcastle about eighty years before, at the end of Sandgate.
But Mr. Branfoot’s attempt to preach that evening was almost
frustrated by the noise and disturbance of a mob. There had been
a boat-race on the river during the day, which had caused such
dissipation in the neighbourhood that he could not hold a regular
service. It was in the midst of much noisy interruption that he
spoke for a short time. The next evening he preached with more
apparent success in High-street, Gateshead. The day following
he visited some friends at Pallion, near Sunderland, and preached
there, and returned to Newcastle the day after. The next
morning he informed me that Mr. James Farrar might be expected
176 THE HISTORY OF THE

to visit us, and leaving a parcel of hymn books in my charge, he
returned to his circuit. A considerable time elapsed, yet Mr.
Farrar did not make his appearance, and I wondered that the
parcel of books should so long remain unclaimed. But one
Saturday morning, while standing behind my counter, a very
solemn grave looking person, with an open countenance and large
eyes, attired much like a Quaker, came into our shop, and after
respectfully saluting my master, inquired of me if my name was
Lightfoot. I replied ‘It is; is your name Farrar?’ He
answered, ‘No, my name is Clowes.’ He then informed me that
Hutton Rudby circuit had transferred the Newcastle Mission to
Hull circuit, and that he as the leading missionary had called to
enquire after a parcel of books left in my care.”

The populous towns of Newcastle-on-Tyne, North and South
Shields, and Sunderland, and the adjacent places, now comprised
“The Northern Mission” of Hull circuit, which was supported
with becoming energy and zeal, and a large harvest of precious
souls was soon reaped by the enterprising and zealous missionaries.
Messrs. John and Thomas Nelson were early sent to this
important field of labour, and, as well as Mr. Clowes, were
rendered abundantly useful in the conversion of sinners. Refer-
ence is made to their labours in the following extracts from the
journals of Mr. Clowes. “The annual meeting (or conference) of
this year (1822) was held at Loughborough. After attending it I
returned to the Newcastle-upon-Tyne mission. On Sunday, June
28rd, I preached on the New Quay, at North Shields, to a great
many people who heard with attention, and I trust good was
done. In the evening I crossed over to the south side of the
Tyne, and heard brother John Nelson preach to a crowded
congregation in the chapel, while many were outside. I gave an
exhortation afterwards, and several souls were set at liberty in a
prayer-meeting, held in a friend’s house after the service in the
chapel. Wednesday, 26th, I went with brother J. Nelson to
Blyth, a small town by the sea side. I preached in the open-air,
and we were well received by the people. The next day we went
PRIMITIVE METHODIST CONNEXION. 177

to Newbiggen, where the inhabitants are mostly fishermen. They
had no preaching except once a month by the Church of England.
‘We stood in the open air, and gave them a word of exhortation.
A few gathered around us, but others stood at a distance as if they
were frightened.

“Sunday, June 30th, I preached in the morning at North
Shields, in the open air, near New Melbourne Place, and the
Lord was graciously present. I preached again in the afternoon
upon the New Quay to a large congregation. The next day I
preached in the open air upon Ballast Hills, Newcastle. On
Thursday, July 4th, I went further north, to Morpeth, where 1
met with brother Nelson. He had sent the ecrver about to
announce our preaching near the Town Cross. A great number
of people attended. Several of them did not behave well, but
most of them were serious.

«Sunday, July 14th, I preached at North Shields, at ten and
two, and at South Shields at six. I met the class on the north
side, and joined several more to the society. Tuesday 16th, I
preached at Sunderland, and had a quickening tine. There is
likely to be a good work here. Next day I preached at North
Shields, and held a powerful prayer-meeting, at which two souls
professed to find liberty.

“Sunday, July 28th, I preached in the morning at North
Shields. At one o’clock I led a lovefeast in the chapel at the
lower end of the town. It was a gracious time indeed; cries for
mercy and shouts of glory were heard all over the chapel, and
many were set at liberty. There is a good work in both North
and South Shields. I did but open this place on the 3rd of Feb-
ruary this year, and now we have about 150 members of society,
including those in South Shields. Monday, 29th, I heard brother
Thomas Nelson preach in the open air at Ballast Hills, Newcastle.
I gave an exhortation after, and told the people that we should
form a society that night, and if any were determined to leave
their sins and turn to God, they might unite with us. The people

N
173 THE HISTORY OF THE

were greatly affected—some of them cried for mercy, and we
formed a society of ten persons.

“Sunday, August 4th, I preached at Percy Main, where there
is about 18 in society. Next day I preached at Ballast Hills, met
the class, and joined four more to it.

“Sunday, August 11th, I preached at Newcastle. Next day I
preached there again, when there was a cry for mercy. I met the
class, and joined 3 more to the society, now numbering 17. Some
of the worst of characters are turning to God.

“ Sunday, August 18th, I preached in the morning in the open
air at Percy Main, to the pitmen there. At two o’clock I renewed
the society tickets to the preacher’s class at North Shields. At six
I preached in the open air at the lower end of the town, and held a
prayer-meeting afterwards in the chapel. There are about 20 in
society in this part of the town, and 50 in the other part—70 in
all. In South Shields, on the other side of the river, there are
112 members in society.

“ Sunday, September Ist, I preached in the open air to many
people at Sunderland. In the afternoon I met the class, and
found there were 6 members in the society.”

The good work thus auspiciously begun in this populous district
continued to prosper, and multitudes of sinners were turned to
the Lord. <A large school-room was obtained for worship at Sun-
derland, in which Mr. Clowes preached, apparently for the first
time, on Tuesday, October 8th, 1822, when great good was
effected. In this large room, a kind of sail loft, the labours of
Messrs. John and Thomas Nelson were rendered abundantly
successful; many vile sinners were converted from the error of
their ways, and large accessions were made to the society.

At South Shields also a large room, nearly 30 yards long, was
taken by the society, which Mr. Clowes opened for divine worship
on Sunday, October 20th, 1822. It was crowded to excess; the
congregation was deeply moved; and, despite of some disturbance
created by the curiosity of certain persons, two souls found peace
through believing. Temple Town, Jarrow, Pallion, Hylton, Monk
PRIMITIVE METHODIST CONNEXION. 179

‘Wearmouth, and many other places south of the Tyne, were like-
wise visited with great effect; and Perev Main, Howden Pans,
‘William Pit, Benton Square, and many other places north of the
Tyne, besides Newcastle and North Shields, were visited by the
missionaries, and favoured with showers of blessings. The socie-
ties newly formed in this mission were early taught the duty of
liberally supporting the cause which they had espoused, and almost
from the first became self-sustained. The societies north of the
Tyne, including Newcastle and North Shields, were made into a
separate circuit, containing 335 members, before the conference of
1823, and had three travelling preachers stationed to it by that
conference.

A blessed work of grace was carried on among the pitmen, and
a striking reformation was apparent in their conduct. The effects
produced by the labours of the missionaries in this district are
thus described by Mr. W. Lister, an influential minister, himself
the fruit of their preaching. ‘“ When the Primitive Methodist
missionaries first visited Newcastle, North Shields, and the places
in the immediate neighbourhood, the cause of true religion was in
a languid state among Christians generally, and wickedness was
rampant among multitudes of the inhabitants, especially among the
pit-men and keel-men near the banks of the Tyne. These two
classes of men were then proverbial for drunkenness and its
attendant vices. Large numbers of them used frequently to
assemble on Newcastle Town Moor, and at other places, to engage
in bowling matches, foot-races, cock-fighting, pugilistic contests,
and other vicious practices. But the preaching of the earnest and
zealous missionaries among them was attended with uncommon
power, and resulted in the most blessed effects. Many of the
strongholds of vice were shaken; an extensive revival of religion
took place, and hundreds of the most profligate were converted to
God. Scores of youths, too, who were beginning to run in the
same Vicious courses as many of their seniors, were happily rescued
from their evil practices, and induced to consecrate the morning of
their day of life to the service of their God and Saviour. Deep

n2
180 THE HISTORY OF THE

emotions, loud responses, and sometimes faintings and convulsions
attended the preaching, and other religious services among the
pitmen. Not unfrequently persons were so powerfully wrought
upon that they could not stand, but fell to the ground, or fainted
on their seats. But the genuineness of the work was proved by its
fruits. A general reformation of manners was witnessed. So-
briety, industry, and peaceable behaviour took the place of
drunkenness, indolence, and brawls, and contentions. Masters of
collieries could not but observe the change. One of them said,
when applied to for aid towards the erection of a chapel, “ O yes, I
will help you, for your preachers have done so much good amongst
our men, that we have much less to subscribe for policemen, and
for trials for misconduct.”

“Rooms were opened for preaching, societies formed, and
Sabbath-schools instituted with amazing rapidity; and other
Christian churches, too, reaped a large harvest from the successful
labours of our missionaries. These zealous men were permitted to
prosecute their pious and self-denying labours here without
encountering those storms of persecution which frequently burst
upon their brethren in the South and West of England. They
could generally command a respectful hearing in the open-air, and
were mostly treated with civility and kindness.”

Whilst Hull circuit was conducting successful missionary opera-
tions in the northern portions of Durham and in Northumberland,
it was also happily employed in similar labours in the North
Western portion of Durham, and in the adjoining county of
Westmorland. In the autumn of 1822 the late excellent and
useful Thomas Batty was appointed to Barnard Castle branch of
Hull circuit, and soon after his arrival there he and his colleagues
visited Weardale and the neighbourhood, and their labours were
crowned with uncommon success. Crowds of persons went to
hear them; many were pricked in their hearts, and soon found
peace through faith in Christ. The late J. D. Muschamp, Esq.,
was among the early converts. He speedily fitted up a barn for
worship at Westgate, which was generally crowded to excess, so
PRIMITIVE METHODIST CONNEXION. 181

that many persons went half an hour before the appointed time
in order to obtain a seat. It was encouraging to the missionaries
to find the place full of attentive hearers at the commencement of
the service, many of whom had been for some time earnestly
singing the praises of God, and in a prayerful and devout spirit
were waiting to hear the preached word. And that word ran like
fire among them, and multitudes were converted. “ For a whole
year,” says Mr. Batty, “I never heard any one inquire, ‘ What
sort of a meeting have you had?’ The usual inquiry was, ‘ How
many souls have you had to-night?’ meaning how many have
found peace through believing?” The society at Westgate creatly
flourished, but at some other places in the dale, above Westgate,
though the congregations were large and attentive, there were not
for some time any visible conversions, and no societies were
formed. This was distressing to the missionaries, and almost
overwhelmed Mr. Batty with heart-rending grief. It was some
consolation to him to be assured that multitudes were then labour-
ing under deep conviction, and he soon after had the happiness of
witnessing the conversion of numbers. Going to preach one
night at Low Rigg, he found the congregation too large to be
accommodated in the house. He theretore preached in the open-
air; and before he had preached a quarter of an hour a person
fell down under the word, groaned aloud and cried for mercy.
He was carried into the house, and a mighty prayer-meeting
commenced. A small society was formed that night, and the work
of God advanced rapidly thenceforward. A hundred souls were
added to the societies ere the expiration of the quarter. An
additional preacher was obtained, and during the succeeding
quarter three hundred persons were added to the rising cause, and
two hundred and fifty more during the quarter following. Five
travelling preachers were now employed in Weardale and the
neighbouring places, and, animated with such success, they cheer-
fully prosecuted their exhausting labours.

«Those who remember the number of miles we travelled over
high and rugged mountains,” says Mr. Batty, ‘and through deep
182 THE HISTORY OF THE

valleys, frequently through swollen streams in the gloomy winter
season, or over lonely fells, with weary limbs, aching bones,
blistered feet, sore throats, and hoarse voices, caused by incessant
labour and fatigue—generally preaching three times on the
Sabbath, frequently four times, besides attending prayer-meetings,
leading classes, and walking many miles, will be ready to admit
that our toil was great, and our hardships, sorrows, and privations
numerous. But our Heavenly Father gave us strength according
to our day, and gladdened our hearts with the conversion of many
souls. From the night we formed a little class at Low Rigg, the
work rolled on with great rapidity, and filled the country. Such
a work had never been known there in the memory of the living.
It was chiefly among lead miners and colliers.”

The moral reformation which took place among the people was
great and striking. Intemperance and its kindred evils were well
nigh abolished; a drunken man could scarcely be met with where
drunkards had formerly swarmed in great numbers,—and industry
and virtue generally prevailed. ‘We had many enemies of one
kind at first,” says Mr. Batty, “but now their mouths are
stopped, and we have got enemies of another kind,—the publicans,
because their custom is lessened, many drunkards having become
sober. On the other hand, we are getting a few friends among
the tailors, some persons who formerly went in rags being now
able to get new clothes; and we have many friends among the
women, whose husbands were drunkards, spending much of their
time and money in public-houses, but who, having become sober,
they have now the comfort of their company at home, and the
pleasure of going with them to the house of God.”

An occurrence which took place during the erection of a new
chapel at Westgate, further illustrates the beneficial reformation
which had been effected among the inhabitants, and the influence
which it exerted upon candid minds in the higher classes. With
a view to save expense, the miners employed their vacant hours in
getting stones for the chapel out of the river, which contained
many stones of the kind generally used in the neighbourhood for
PRIMITIVE METHODIST CONNEXION, 183

building purposes. But information was laid against them before
the authorities, it being affirmed that as the stones tended greatly
to break the force of the torrent which flowed down from the
mountains during heavy rains, the next flood would be likely to
wash down the bridge. Orders, therefore, were issued forbidding
the miners to get any more stones out of the brook, and the
erection of the chapel was thereby interrupted. The case found
its way to Durham, and was brought before a meeting of magis-
trates and other persons. There it was stated that “the ‘Ranters’
were taking stones out of the river at Westgate for the purpose
of building a chapel, and that this would be likely to cause the
bridge to be carried away, if a strong flood should come.” An
inquiry was started, “Who are the Ranters?” One person
replied, “‘ Well, gentlemen, you know what trouble you have had
with the people in Weardale through their poaching practices ;—
you have fined them, and imprisoned them, and have used all the
means in your power to amend them, and have failed; but the
‘ Ranters,’ so called, have gone among them, and have preached the
gospel to them, and a great reformation has taken place. They
have been the means of doing more good among them than all the
magistrates in the county of Durham could do; and now the
people want to build a chapel, and are getting stones for the
purpose.” This testimony was decisive. Permission was imme-
diately given for a sufficient number of stones to be collected.
The building went on again, and in due time was opened for
religious worship.

Shotley Bridge, now the head of a circuit, was in the year 1823
included in Westgate branch, and the work of God prospered there
and in the neighbourhood in a very cheering manner. Colliery
Dykes, a village about five miles north of Shotley Bridge, and
about nine south of Newcastle, was first visited by Mr. Batty and
his colleagues. A great work of grace was carried on among the
colliers there, and numbers turned to the Lord. <A powerful
camp-meeting was held on the common near the place, and at a
lovefeast held in a barn, at the close of the camp-meeting, about
thirty souls were made happy in the love of God.
184 . THE HISTORY OF THE

During the time that the good work was prospering so signally
in Weardale, and other parts of the nurth western districts of the
county of Durham, a prosperous mission was conducted by Hull
circuit in the neighbouring county of Westmoreland. In May,
1822, Mr. F. N. Jersey was sent to Kendal, an ancient town in
this county, and commenced his missionary labours there with
evident tokens of divine approval.

On Sunday, May 26th, 1822, he preached at Kendal for the
first time; in the afternoon in a barn, and in the evening in the
open air, having a great stone for a pulpit. Three or four persons
afterwards obtained liberty at a prayer meeting. During the
week he preached several times more, and several conversions took
place; on the following Sunday twice, to vast concourses of
people, and with good effect. On several successive Sabbaths he
preached to similar assemblies, and with similar effect ; witnessing
the conversion of many, and making corresponding additions to
the society.

The neighbouring town of Sedburgh also shared in his zealous
labours, and gave promise of abundant fruit. Me preached like-
wise at Cockbeck, and in Garsdale, and at other places; and the
mission field in the district seemed white unto harvest.

This mission, so promising at the commencement, did not,
however, fulfill the expectations which were then formed respecting
it. Through some cause or other, with which we are not
acquainted, it languished, and became so expensive that it was for
a time abandoned, perhaps unwisely. It was commenced again by
Mr. R. Cordingley, when he travelled in Preston circuit, in the
year 1829. It was afterwards annexed to Barnard Castle circuit,
and has at length beeome self-sustained, and is now an indepen-
dent station.

According to information furnished by Mr. John Coulson,
confirmed by statements in the memoir of Mr. Boothman, published
in the magazine for 1832, the good effected under the labours of
the first missionaries to Kendal led to the establishment of a
mission at Carlisle, in Cumberland. An aged woman, who lived
PRIMITIVE METHODIST CONNEXION. 185

near Kendal, was converted under their ministry, and procured a
small hymn-book, with which she was greatly delighted. She
resolved to take it to Carlisle to show it to Mr. Boothman, her
brother-in-law, and to tell him what the Lord had done for her
soul. She performed the journey of forty-four miles on foot.
Mr. Boothman was delighted with the book, and deeply interested
with the accounts she gave him of the “ Ranters.” He desired
Mr. Johnson, his son-in-law, a local preacher belonging to another
community, to return with his aunt to Kendal, and ascertain the
character of this new religious sect, and its ecclesiastical constitu-
tion. The son-in-law complied with the request, and returned to
Carlisle with glowing accounts of the Primitive Methodists, and
with a copy of their rules. Mr. Boothman and Mr. Johnson were
so interested with the people and with the constitution of the
connexion, that they resolved to unite therewith... Application
was at once made for a missionary. Preaching was instantly
begun in the open air, numbers flocked to hear, and a society was
speedily formed. Mr. Clowes visited them in a few weeks
afterwards, and established a mission in the city and the surround-
ing country. “Sunday, November 3rd, 1822,” says Mr. Clowes,
“J preached at Carlisle, a city in Cumberland, in a large room (a
hat warehouse) belonging to Mr. Boothman. We have here about
55 in society, and there is likely to be a good work. On
the 4th, I met the society, and we chose leaders for three classes,
likewise a society-steward and a secretary.

“Sunday, November 10th, I preached at Little Corby at nine,
and formed a society of four members. At two I preached at
Brampton, but had not my full liberty. I preached again at six,
when I trust good was done. Several were seeking the Lord,
but did not then get liberty. On the following night I met
the society, containing 25 members, and gave them some
advice respecting church discipline. We also chose two leaders
and a society-steward. Wednesday, 13th, I held a prayer-
meeting, and gave an exhortation, and two souls got liberty.
Next day I held a prayer-meeting at brother Lawson’s, at which
186 THE HISTORY OF THE

a cry for mercy was heard. On the 15th I came to Carlisle.
Sunday, 27th, in the morning I met the society, and gave them
tickets of membership. In the afternoon I led a lovefeast, at
which one person professed to obtain liberty. At night I preached.
The slain of the Lord were many, and five or six found peace.
Tuesday, 18th, I preached at New Town, a place connected with
the city. The following evening I attended a prayer-meeting,
where one person found liberty.

“Sunday, November 24th, I met the society at Brampton, and
preached in the afternoon and evening. Some souls were in
distress, but did not then obtain liberty. On the 26th, I preached
again, and had full liberty, and there was a cry for mercy. On
the 29th, I came to Carlisle, where, on the next day, I and brother
Johnson visited the society from house to house, and prayed with
the people.

«Sunday, December 1st. Inthe morning I met brother Booth-
man’s class, and at two and six I preached. Many could not get
in, and there were a few persecutors. This excitement was
partially caused by an advertisement which appeared in a news-
paper, stating that a collection would be made to support some
fellows who had gone mad, like the Prince of Denmark. But the
Lord was with us.

“Tuesday, December 3rd, I set out for Hull, 180 miles, to
attend the quarterly-meeting. The ground is all broken up
between Hull and Carlisle. Through the mercy of God I can
preach my way from Newcastle to Hull, night after night, without
intermission, on ground which I have broken up or missioned
myself. During this quarter the ground has been broken up
between Newcastle and Carlisle. Our circuit extends from
Carlisle, in Cumberland, to Spurn Point, in Holderness, an extent
of more than two hundred miles. What is the breadth of the
circuit I cannot tell; it branches off various ways. From Carlisle
the work seeins to spread two ways; one towards Whitehaven,
and the other towards Gretna Green, in Scotland.”

At the beginning of December, 1822, there were 71 members in
PRIMITIVE METHODIST CONNEXION, 187

Carlisle, 34 at Brampton, and 6 at Little Corby—111 in all. Mr.
Clowes also visited Penrith, and preached there several times with
apparent success, and also at Haltwhistle, each of which is now the
head of a circuit.

In the autumn of this year the missionaries of Hull circuit
visited Hexham, in Northumberland, and succeeded in establishing
a society.

A native of this town had been employed in his secular calling
in Weardale, and on visiting his parents, at Hexham, he gave ex-
citing accounts of the introduction of Primitive Methodism into
that dale, and of the zealous and successful labours of the mission-
aries. His statements, together with the hymns aud tunes he
sang, excited considerable interest among his friends and acquaint-
ance, many of whom expressed a desire to hear the preachers of
this new denomination. Anda Mr. John Gibson attended their
religious services in connection with the opening of the Butchers’
Hall, in Newcastle-upon-Tyne, on October 20th, 1822, and in-
vited the preachers to Hexham. As the preachers of Newcastle
could not comply with his request, he applied to Shotley Bridge,
in Barnard Castle Branch, and a preacher from that town visited
Hexham on the 26th of the same month. A place was provided
for preaching, and a society of five members was formed in the
evening. The bell-man was sent through the town to announce
that a Primitive Methodist missionary would preach in the Old
Kiln, on the Battle Hill, the following day. The excitement this
announcement produced was very great, and long before the time
appointed for the service to commence, the Old Kiln was crowed.
The services of the day were very powerful ; the missionary preached
with “the Holy Ghost sent down from heaven ;” many stout-
hearted sinners trembled, and five more persons united with the
infant cause. The Old Kiln was speedily fitted up so as to make
it more convenient for public worship; and despite of serious
persecution, bricks and stones being often thrown by the ungodly,
the good work continued to prosper, and many souls were turned
to the Lord.
188 THE HISTORY OF THE

Other parts of Hull circuit were also making encouraging pro-
gress at this period. Silsden branch was made into a separate cireuit
at the December quarterly meeting of this year (1823), with five
travelling preachers, and Preston branch with three, both branches
having greatly prospered, and appearing likely to do well in future.
Bridlington branch of Hull circuit also made advancement, and in
March, 1823, a great revival of religion took place at Filey, a fish-
ing place of great notoriety. It is pleasantly situated on the north
eastern coast of England, about twelve miles from Bridlington,
and seven or eight from Scarborough. It is now a place of
considerable importance, and is distinguished by its splendid
buildings and accommodations for visitors. At the period named
it was “noted for vice and wickedness of almost every description.”
Drunkenness, Sabbath-breaking, swearing cock-fighting, card-
playing, and similar evils were very prevalent. “It had been
frequently visited by our preachers,’ says Mr. W. Howcroft,
“and had been as frequently given up without hope of success.
But about the beginning of March, 1823, one soul was awakened
under brother Peart. About a fortnight after, brother Oxtoby
paid the place a visit, when a great many more were awakened,
and stirred up to seek the Lord.” Mr. Oxtoby shortly afterwards
returned to spend a few days there to pray with penitents, and
direct them to Christ. In this important work he greatly excelled,
and numbers soon found peace with God. In the course of a few
weeks, about forty souls professed to find the Lord in the house of
Mr. and Mrs. Gordon. The inhabitants generally were brought
under divine impressions, and the Church and the Wesleyan
chapel were filled with hearers, as well as a large barn occupied by
the missionaries. The ale-bench was deserted by numbers who
exchanged the drunkard’s song for the songs of Zion, and a
’ striking reformation took place in the morals of the people. A
good society was established by the Primitive Methodists, which
has long been distinguished by the liberal support it renders to
the missionary cause.

While the work of God was prospering on the north eastern
PRIMITIVE METHODIST CONNEXION. 189

coast of England, Hull circuit extended its missionary labours to
the north western coast, sending Mr. Jersey to establish a mission
at Ulverstone and in the neighbourhood, on the northern side of
Morecambe Bay, a barren district, on which he endured many
hardships, and met with serious persecution. The devout frame in
which he entered upon his missionary labours there may be
learned from the following extract: “March 29th, 1823, I set off
from Kendal to Ulverstone, and travelled over the craggy mount-
ains of Westmoreland. On the way I kneeled down, and praised
God that I was going on such an errand of mercy. On arriving
at my journey’s end my body was fatigued, but my soul was
looking up to the rest which remains for the people of God.”
His commencement at Ulverstone was not very encouraging. He
says, “ March 30th, in the morning I met a class, and had a good
time. At two o’clock I spoke in the room to about thirty persons,
and again at six to about the same number. This was very
discouraging ; but being a wet day I could not get out of doors to
speak the word of life.” On the 3rd of April he preached there
again, having previously visited about 150 houses, and invited the
inmates to the service, but only about forty attended.

On April 6th he went to Dalton, and preached at the Market
Cross to about 200 persons. He then returned to Ulverstone,
and preached at the Market Cross to about 800 persons, “who
had gathered together,” he says, “‘to hear what this babbler had
to say. When I told them of their sins, they laughed at me.”
On the 7th, he went to Broughton, and attempted to preach at the
Market Cross, but was prevented for a time by certain parties
ringing the church bells in order to interrupt him. At this place
he met with more serious opposition a fortnight afterwards. Two
men shouted in his ears while he prayed. dragged him off the cross,
tore his coat, cursed him, and threatened to kill him if he would
not give over singing. He replied that he was willing to die for
his Master’s sake. He succeeded in preaching, notwithstanding
this violent treatment, and returned happy in God. “ While I
mused on the road,” he said, “the fire kindled in my heart, and
190 THE HISTORY OF THE

I had a little heaven in my soul. The next morning when I
awoke I found my body was sore, and some places on my arms,
where those wicked men had pinched me, were bruised. But
what does my soul good is, that glory is at the end.” The
following fortnight he was surrounded by a rabble, and as he was
leaving the town a lawyer swore he would send him to the house
of correction ; but no material injury was done to him.

But Dalton was the place where he suffered the most determined
opposition and the most violent persecution. The first three
times he preached there, he was favoured with attentive congrega-
tions at the Market Cross, and met with no interruption ; but the
fourth time he went, the head gentleman of the town took two
constables to prevent his preaching. Mr. Jersey gave the gentle-
man his name, according to his request, but continued to sing, and
then proceeded to pray. The gentleman then ordered one of the
constables to seize him, but the constable had not courage to do
so. The gentleman then took hold of Mr. Jersey’s hand, and
desired him to give over; but Mr. Jersey did not so much as open
his eyes, but kept on praying. His opponents next went to the
people who surrounded him, and told them that if they stood to
hear it would be worse for them, and then went away. After
their departure, Mr. Jersey preached in peace. Ten days after-
wards he was more seriously annoyed, and apparently prevented
from preaching. He says, “April 30th, I went to Dalton to
preach the word of life. When I was going to speak, a friend
told me that a gentleman in the town had hired three men to blow
some horns, to hinder the people from hearing, and me from
speaking. I got upon the Market Cross, and committed the cause
in which I was engaged into the hands of my blessed Master. I
began to sing, while three horns and a watchman’s large rattle
were making a din in my ears. I kneeled down and prayed as
loud as I could. The men then put the horns to my ears, till they
made me quite dizzy. I got off my knees, and shouted ‘ Glory to
Jesus! I can praise Thee amidst all the din of hell!’ I told the
people that ‘my soul was happy in the midst of it all.” On the
PRIMITIVE METHODIST CONNEXION. 191

7th of May, Mr. Jersey went to Dalton again, and before he had
done praying, men with horns approached him, and made such a
noise that he could not preach. A battle then ensued among
some who were wishful to hear him and those who sought to
hinder them. On Sunday, the 11th, he went again, and en-
deavoured to preach, but was interrupted by wicked men who sat
all round the cross, called upon the publicans for ale, and drank,
and swore, and shouted, “The Church and King for ever.” This
manner of spending the Sabbath was not new to these blind and
bigoted Churchmen. A market was held in the town every
Sabbath during harvest, when they were accustomed to drink and
fight! But what shall be said for the authorities, or the influential
men of the town? Instead of endeavouring to put down these
shameful practices, and punishing the disturbers of the peace, they
encouraged them, and opposed the zealous preaching of the gospel.
On the 14th of May, Mr. Jersey was served with a warrant for
conducting riotous and tumultuous worship at the Market Cross
at Dalton. After being in charge of a constable till the next day,
he was brought before two magistrates, Messrs. Bradwell and
Gales, who committed him to Lancaster Castle for four months for
preaching in the open air, and also two of his hearers for standing
to hear him. Mr. Jersey was afterwards liberated on bail ; but
the result of this cruel and illegal treatment, and of his missionary
efforts at Ulverstone and the neighbourhood, we are unable to
relate.

We must now record the commencement of a mission in
London. Leeds circuit having a little money in hand, resolved to
expend it in missionary operations; and probably little aware of
the difficulties attendant on the establishment of new religious
societies in the metropolis, and perhaps imagining a mission there
would soon become self-sustaining, as most of the missions in the
north and in the midland counties had hitherto done, resolved to
send two missionaries thither. Messrs. P. Sugden and W.
Watson were selected for this onerous undertaking ; but so small
was the amount of money with which they were furnished, that on
192 THE HISTORY OF THE

arriving in the metropolis they had only one shilling in their
pockets. The coachman bowed, and solicited a gratuity. They
gave him their only shilling. Next came the guard, and begged
for a similar favour. They frankly told him who they were, and
what were the circumstances in which they were placed. He
happened to be a professor of religion, a member of the Baptist
denomination ; he sympathised with them in their difficulties, and
with true Christian catholicity took them to his house, gave them
a breakfast, and purchased some books of them in order to relieve
them. This was in December, 1822. Being in winter, they
could not well preach in the open air; and did not at first succeed
in obtaining rooms in which to preach. They found some Bible
Christians who were greatly in want of preachers, and they
engaged to preach for them till they found an opening for their
missionary labours,—P. Sugden to go into Kent, and W. Watson
to labour in London. The latter shortly met with a person who
had been a member of the Primitive Methodist society in the
country ; he and a few other friends soon united in a society ; P.
Sugden was called in from Kent; a small chapel was taken in
Cooper’s Gardens, near Shoreditch Church, and speedily opened
for religious worship. Mr. Watson was soon recalled to Leeds,
and Mr. John Coulson, to whom we are indebted for this informa-
tion, succeeded him in London. Being in the depth of winter,
and the weather very cold, he preferred going the journey on foot,
in true apostolic simplicity. It appears he was not more plentifully
supplied with money than his predecessors, for when he arrived in
London, on January 21st, 1823, he had only three shillings in his
pocket! He walked up and down in the snow in search of Mr.
Sugden’s lodging, and at length happily met him in the street.
Shortly afterwards he wrote as follows to Mr. Hugh Bourne :—
“Tf any place in England wants missionaries, it is London. Some
of the inhabitants are the most ignorant, wicked, careless, and
wretched people I ever saw. We have twenty members in society,
including those on trial. We preach at four places on the Sabbath,
and eight on week-days. It is difficult to get houses to preach in.
PRIMITIVE METHODIST CONNEXION. 193

A garret lets for five shillings a week, bare walls.”

Such was the feeble beginning of Primitive Methodism in the
mighty metropolis of this kingdom! Messrs. H. Bourne, J.
Crawfoot, and J. Benton, had indeed visited London a dozen
years before, and laboured there with effect for a few weeks; but
were not succeeded by any other preacher. To Leeds circuit,
therefore, belongs the honour of establishing a permanent society
in London, feeble as it was at the commencement, and compara-
tively small as was the expense incurred in its maintenance. Mr.
Sugden was early recalled to Leeds, and Mr. G. Tetley was sent
to supply his place in London. ‘“ He was a very agreeable com-
panion,” says Mr. Coulson, “and became very useful. We went
through great hardships and sufferings that we might not bring
heavy expense on Leeds circuit. I frequently went without dinner
for the purpose.” We subjoin a little additional information
furnished by Mr. Tetley :—‘ The first preachers who were sent to
London were Messrs. P. Sugden and W. Watson, but they were
shortly succeeded by Messrs. John Coulson and George Tetley,
who remained a considerable time in London and its vicinity,
preaching the gospel of our Lord Jesus Christ in the open air and
in any other place to which they could gain access; but they
experienced great difficulties in obtaining suitable places in which
to hold their religious services. The first permanent place of
worship was a small chapel in Cooper’s Gardens. A short time
afterwards a room was opened in Gravel Lane, Shadwell, and
another at Broadway, Westminster. In these places societies
were formed. Among the early members and supporters of the
cause were the late Mrs. Sarah Gardner and Mr. John Friskin.
Messrs. R. Howchin and W. Wainwright, who for many years
have been ministers in Norwich district, became members of
society in London mission while I laboured in it. There was
considerable instability among the early societies, but some of their
members nobly stood by the cause and promoted its prosperity.
And the Lord blessed the labours of His servants, making them
instrumental in the conversion of sinners, and in doing good in
various ways.” oO.
194 THE HISTORY OF THE

Other parts of the connexion made some progress during the
year, but we are not able to furnish any particular information.
‘We may, however, state that Scarborough branch of Hull circuit
was made into a separate circuit, perhaps prematurely ; Brigg and
Marshland branches of Scotter circuit were made independent
stations ; Bradwell and Doncaster were made circuits by Sheffield
cireuit, Louth by Grimsby, Middleham by Brompton, Pickering by
Malton, and Bradford by Leeds circuit. Scarborough had 353
members, Brigg 347, Marshland 447, Bradwell 332, Doncaster
290, Louth 179, Middleham 145, Pickering 200, and Bradford 324.

The conference of 1823 was held at Leeds. The statistics of
the connexion were as follows :—202 travelling preachers, 1,435
local preachers, 29,472 members. The increase of travelling
preachers for the year was 50, and of members of society 4,254.
The number of local preachers was reported now for the first time.

This conference recommended the travelling preachers to form
a fund or friendly society among themselves, and appointed a
meeting to be held at Hull for the purpose, on August 24th, 1823 ;
but guarded this recommendation by a law forbidding them to beg
anything towards its establishment! Allowances should doubtless
be made for the circumstances of the connexion at that early
period of its history; but it is no marvel that this stringent
regulation should have given pain to many of the travelling
preachers, and that at their meeting for the establishment of a
friendly society, some of them should have expressed their dis-
satisfaction with the constitution of the connexion, especially if
they had reason to believe that the unreasonable regulation pro-
ceeded from leading laymen in the body. It is creditable to the
preachers who expressed their dissatisfaction on this occasion,
that in a missionary meeting held in the evening, ‘“ co-operation
in the great work of converting the world swallowed up every
other consideration,’ and that they returned to their stations
determined to prosecute their labours with unflinching intrepidity.
It is honourable, too, to the laymen present at the ensuing con-
ference, that the fore-named regulation was rescinded.
PRIMITIVE METHODIST CONNEXION. 195

CHAPTER XIV.

Progress of Tunstall Cireuit.Western Mission commenced.—Burland
Circuit’s Missionary labours at Oswestry.—Oaken Gates Circuit's Mission
in South Wales.—Prosperity of Shrewsbury Circuit.—Mission to Welsh
Pool and Newtown.—Prosperity of the Norfolk Mission.—Missions
in Northamptonshire.—Hull Cireuit.—Whitehaven Mission.—Great
work at Nenthead, in Alston Moor.—Opening of Brough.—A great
revival of religion at Middleton, in Teesdale.—Great increase in Hull
Circuit.—Progress in Sunderland and the neighbourhood.—Progress of
South Shields Circuit—Extension of North Shields Cireuit—Names of
the new Cireuits made during the year.—The Conference of 1824—
Statistics—New Regulations made respecting Delegation tu Confer-
ence,

We now enter upon another year of prosperity, the last we
shall meet for the present, several of the succeeding ones
being distinguished by declension rather than by progress. Tun-
stall circuit appears this year to have made Preston Brook branch,
in Cheshire, into a separate circuit, and also the large town of
Liverpool, each with two travelling preachers. In June, 1823,
Tunstall circuit, assisted by Scotter circuit, undertook an extensive
mission in the West of England. The missionary efforts of the
connexion had already extended in this direction from Staffordshire
into the neighbouring counties of Shropshire and Worcestershire.
Gloucestershire and Somersetshire were the next counties in which
the missionaries belonging to Tunstall circuit began their evan-
gelical labours. Mr. James Bonser, who had been eminently
successful for a few years, and had endured many hardships and
persecutions, appears to have taken the lead in the western
mission. The following letter written from Tewkesbury to Mr.
James Steele, of Tunstall, under date of June 18th, 1823, shows
0 2
196 THE HISTORY OF THE

the spirit of deep humility and of melting compassion for perishing
sinners in which he entered upon his missionary toils in
Gloucestershire :—“ Dear father in the gospel, I need help from
God every moment. I see all my past labours little indeed. I
am saved through mercy, and am still constrained to cry, ‘ Oh! to
grace how great a debtor.’ Oh! how may soul feels for sinners.
I could breathe my last in entreating them to turn to God. I
have of late spent many restless hours in weeping for them. I
began my mission on Saturday, June 7th. The next day I
preached twice in the open air; the weather was unfavourable,
and I caught cold, and have suffered from hoarseness ever since,
so that I have found it difficult to preach. As I passed through
Worcester the friends there told me that they had more places
under their care than they could attend to. They had been to
Tewkesbury, sixteen miles on the road to Gloucester. I have
preached in this town in the open air. Whilst I was speaking I
was interrupted by a constable, and ordered to come down; but I
gave no heed to him till I had done, when I was seized by two
constables, and taken before a magistrate. I was convicted for
preaching out of doors, and for stopping up the highway, though
there was plenty of room where I stood, and neither carriage nor
horse had to pass while I was preaching. I was desired to find
bail. Ireplied that I did not intend to find any bail; and told the
magistrate and his coadjutors that I had been to prison several
times, and had gone through showers of rotten eggs, mud, and
stones, but that Christ was always present and precious to me in
those trying circumstances, and that if they could with a clear
conscience send me to prison for persuading sinners to forsake
their sins and lead a new life, I was willing to go and suffer there
for the gospel’s sake. Most of the Dissenting ministers came to
speak in my behalf. One of them reasoned very strongly on the
necessity of preaching out of doors; and, after some discussion,
I was set at liberty. This has made a great stir, and caused much
excitement among the people. Twenty-five persons are willing to
unite with us here, and at a place three miles distant there are 12
PRIMITIVE METHODIST CONNEXION. 197

more likeminded. There are several places around which might
be visited, and the town and neighbourhood would soon make a
branch of a cireuit. I have been to some of the country places
around Gloucester ; but at this time the people are busy in the hay
harvest, so that they cannot come to hear preaching on work-day
evenings. Iam under engagement to be twenty miles from this
place on Sunday next, among the cloth manufactories, where I
expect a great opening. I hope you will look out for another
preacher. Tell the people to pray for me.”

The conduct of the Dissenting ministers at Tewkesbury was
highly honourable to their Christian character, and merits a
grateful record in these pages; but the town and vicinity did not
prove to be fruitful soil for Primitive Methodism, or had not a
sufficient trial. No permanent societies were established there.
Another attempt to establish a mission in the locality was made by
Cwm circuit ten or a dozen years later, but after a comparatively
short period it was abandoned. These are facts which are not
calculated to feed denominational pride and vain glory. In the
cloth manufacturing district the missionaries were more successful.
In the town of Stroud and the neighbouring villages they preached
with their wonted success. They addressed large multitudes in
the open air, and a great religious awakening took place. Great
numbers who received their first permanent religious impressions
under the zealous and pointed preaching of the missionaries,
united with other denominations of Christians; but a goodly
number early cast in their lot among the people through whose
instrumentality they had received spiritual benetit. The mission
rapidly extended. Frome, in Somersetshire, and the district
around, and also the city of Bristol, soon shared in the evangelical
labours of the missionaries. In the connexional magazine for
February, 1824, we find the following notice of this mission :—
«‘ The western mission has had to meet with a variety of difficulties,
but through the mercy of God it has prospered. One chapel has
been built, and another is in forwardness. The theatre at Stroud
has been fitted up as a place of worship, and will hold several
198 THE HISTORY OF THE

hundred persons. The members in the societies amount to 350,
and the prospects are flourishing. There are now five travelling
preachers stationed in this mission, and more will soon be
wanted.”

We regret to add that we find no further record of the labours
of Mr. James Bonser. From the minutes of conference it appears
he continued to travel till 1825, and from the position his name
occupies in the stations of preachers for that year it seems probable
that he was still in the West of England. Here, it is said, his
zeal and usefulness began to decline. His colleagues complained
vf his exercising undue authority over them, and it was thought
that after his marriage the love of worldly gain began to manifest
itself in him. Be this as it might, he ceased to be a travelling
preacher, located in the neighbourhood of Wrockwardine Wood, in
Shropshire, and united with the Wesleyans, among whom he
exercised his gifts with acceptance and success as a local preacher
for a short time, and then died triumphantly in the Lord, a
comparatively young man. His excessive labours when a travell-
ing preacher doubtless weakened his constitution, and probably
hastened his death.

Further notices of Tunstall circuit’s western mission will be
found in a succeeding chapter.

Darlaston circuit carried on successful missionary operations
this year at Ludlow, in Shropshire, and in the district around.
From information we have received from Mr. H. Leech, and
collected from other sources, it is probable that the first missionary,
Mr. W. Sanders, was sent thither in the year 1822. It is, how-
ever, certain that Darlaston circuit extended to Ludlow and the
neighbourhood in the spring of 1823, when Mr. Thomas Norman
was labouring there, as appears from his memoir published in the
connexional magazine. We are unable to furnish any interesting
details of the prosperity of this mission; but it had become so
much established that it was made into a separate circuit during
this connexional year, under the name of Hopton Bank, and two

preachers were stationed to it at the conference of 1824, It
y
PRIMITIVE METHODIST CONNEXION. 199

probably extended from Kidderminster, in Worcestershire, to
Presteign, and other places in Radnorshire, South Wales; for
missionaries trom Darlaston circuit had previously visited these
towns, and a society of 40 or 50 members had been formed at
Presteign above a year betore Ludlow and the district was made
into a separate circuit.

Burland circuit further extended its missionary operations in
the north-western portions of Shropshire during this year. Three
years before this time Burland branch had engaged in successful
missionary labours in this county; but now the mission was
enlarged. In the summer or autumn of 1823 the missionaries
visited the town of Oswestry. Here one of them, Mr. W.
Doughty, was arrested and sent to Shrewsbury jail. The sight
of a preacher of the gospel going to prison for proclaiming the glad
tidings of salvation in the open air produced a deep impression
upon many minds, and was graciously overruled for the furtherance
of evangelical truth. Under date of November 12th, 1823, Mr.
Doughty writes to Mr. James Bourne :—“ We have a promising
work at Oswestry and other places in this part of Burland cireuit.
At Oswestry we are adding almost weekly.” The work continued
to prosper in that locality, and in a few years afterwards Oswestry
became the head of a good circuit.

Oaken Gates circuit sent a missionary in the spring or summer
of 1823 to Blaenavon, in South Wales, where he met with
encouraging success, and another was shortly sent to assist him.
Under date of August 10th, 1823, Mr. Roles writes to Mr. J.
Bourne :—“ I am happy to inform you that the work of God is
going on well in this mission. Here are about 70 members in
society. 8. Smith arrived fifteen days ago, and since his coming I
have preached twice at seven new places to large congregations.
I think there will be a good work at all the places; and we have
got invitations to visit many places to which we cannot go at
present. At Blaenavon the work is going on well; we have more
than 40 persons in society there, and it is very rare to have a
class-meeting without one or more joining with us.”
200 THE HISTORY OF THE

Other parts of Oaken Gates circuit were also prospering at this
period. Shrewsbury branch was making rapid advancement, and
extended its labours to Minsterley and other places, ten or twelve
miles to the west. Here a good work began among the lead
miners and farmers, many of whom were turned to the Lord, and
became useful in his church; and one of them, Mr. Richard
Davies, soon entered upon his career as an acceptable and
influential travelling preacher, and now sustains the office of
general book steward.

Shrewsbury branch appears to have been made into a separate
circuit in December, 1824, and to have immediately extended its
missionary labours to Welshpool, Newtown, and other neighbour-
ing places in Montgomeryshire, North Wales. Messrs. Ride and
Vaughan laboured there for a short time with great success. Mr.
Ride says, “ Our quarter-day (Oaken Gates circuit’s quarterly
meeting of December, 1823) agreed that I should go into Shrews-
bury circuit for six weeks. I was appointed to go to Welshpool
and Newtown where the work of God broke out in a wonderful
manner. Ata place called Correy, near Newtown, a great effect
was produced. On Monday, at noon, January 19th, 1824, I spoke
to about 200 persons. The Lord filled me with faith and the
Holy Ghost, and the people wept bitterly. After the meeting I
went into a house to take some refreshment, and as many of the
hearers as could get in followed me. So instead of eating and
drinking we began singing and praying, and several professed to
find the Lord. The members admitted by me and brother Vaughan
about Welshpool and Newtown amount to 90.”

In the town of Shrewbury, too, a powerful revival of religion
took place at this time. The circuit book steward, writing to Mr.
James Bourne, under date of February 4th, 1824, says :—« We
are happy to inform you that we have had a great revival. Some
scores of souls have been converted, and we have had an increase
of society during the last fortnight of 100 members.”

Turning to Nottingham district we find proof of the prosperity
and extension of the work of God in the Norfolk mission. No
PRIMITIVE METHODIST CONNEXION. 201

particulars are published, but during the year three new circuits
were formed, namely, Fakenham, Norwich, and Lynn. At the
conference of 1824 six travelling preachers were appointed to
Fakenham circuit, seven to Norwich, and three to Lynn, affording
evidence that these circuits were both prosperous and extensive.

Loughborough circuit this year conducted missionary operations
in some parts of Northamptonshire. The late zealous and laborious
Mr. W. G. Bellham says :—* In 1823, Loughborough cireuit sent
me to Welton branch, a part of which was in Northamptonshire,
and the other part in Warwickshire, and we opened many new
places. On Sunday, September 12th, I went to Daventry, a
market town in Northamptonshire, and took my stand at the
entrance of the town. I began to sing, and soon bad a large
congregation ; and while I sang and prayed all was peaceable. I
then mounted a chair and announced my text, when immediately
came up some men of the baser sort and shouted, ‘No bacon
preachers! Church and King for ever!’ They then made a rush
towards me, lifted me and the chair together, carried me up the
street, and clamoured and vociferated tremendously. However, I
maintained my position on the chair, and did not fail to warn them
to flee from the wrath to come! Then they brought me back
again, and I began to preach, but they pulled me down and
shouted, ‘Let us Jonathan Barney him!’ They formed a ring,
and when I attempted to get out on one side they pushed me to
the other, until my strength was quite exhausted. They next
rushed upon me, and I fell under them, and was afraid I should
lose my life; but the people generally were sympathetic towards
me, and God in His mercy delivered me out of the hands of the
rebels, with only the loss of my hat and one lap of my coat.” An
interest, however, was established in this town, and continued for
some years, but it was never very flourishing.

Hull circuit greatly prospered this year, and extended its
missionary operations further in the north of England. From
Carlisle and the vicinity the preachers quickly preceeded to
Whitehaven. Mr. Clowes visited that town in August, 1823; but

\
202 THE HISTORY OF THE

Messrs. Summersides and Johnson had begun to preach there
some weeks previously. Mr. Clowes arrived on the 14th of
August. On the 15th he discoursed with effect at Egremont.
* On Sunday, August 17th,’ he says, “I preached in the open
air at Whitehaven in the afternoon and evening. The Lord was
among us indeed, and the people behaved very well. Brother
Summersides and brother Johnson had opened the place a few
weeks before.”

A good interest was soon established at Whitehaven, and
several of the neighbouring towns and villages were greatly
benefited by the labours of the missionaries. “On Sunday,
October 5th,” says Mr. Clowes, “I walked from Harrington in
the wet, preached three times, and led the class at Whitehaven.
The Lord was with us. The next day I spoke there again ; the
devil roared, but good was done; one man could not sleep that
night through deep conviction of sin. On the Friday following I
preached at Cleator. It was very wet, but a great many people
came, and behaved very well, except one man, who, when I was
speaking of the Lord being present everywhere, said he never
heard such a fool in all his life. I replied, that so the infidels
might say to Noah when he was warning them of their danger ;
but that the scales were turned when the floods came and took
them all away. Some persons wept much, and I formed a society
of 6 members. JI was wet both with rain and with sweat, but the
Lord preserved me from harm.

“Sunday, October 12th. We held a camp-meeting on Harris
Moor, near Whitehaven. The morning was very cold, but the
power of God was felt; there was a cry for mercy among the
people, and four persons found liberty. But we did not continue
the meeting all day upon the Moor, as rain came on. We there-
fore conducted a service in our preaching-house in Fox-lane, and
in the evening held a lovefeast there. The peuple spoke freely of
the goodness of God, and towards the close of the speaking, some
began to cry aloud for mercy. Truly there was a noise anda
shaking among the dry bones; but in a little time bone came to
PRIMITIVE METHODIST CONNEXION. 203

its bone, and breath from the four winds came into them, and
there was a resurrection unto life. About 10 found liberty.”

On Sunday, November 9th, Mr. Clowes preached with effect at
Workington, and gave tickets of membership to 30 persons. He
also visited Parton, Dissington, Low Mill, and St. Bees, and met
with more or less success. At the end of November, he says:
«The number of members in Carlisle branch this quarter is 212,
and in the mission at Whitehaven 182. These have been received
in about four months.” Carlisle and the associated places had
been visited somewhat more than a year, and the societies were
deemed sufficiently established to be made into a separate circuit,
being capable both of self-government and of self-support. This
branch was accordingly made into a circuit at Hull circuit’s De-
cember quarterly meeting.

In the year 1523 the missionaries belonging to Hull circuit also
extended their labours into the north-eastern part of the county of
Cumberland. Nenthead, in Alston Moor, four or five miles
eastward of Alston, was visited with great success. ‘The inhabi-
tants having heard of our operations in Weardale,” says Mr. Batty,
“invited us to visit them, with which invitation we complied in the
spring of 1823. Two of my colleagues went thither before I did,
and the way opened in a remarkable manner. Numbers who had
not been in the habit of attending any place of worship came to
hear us. Many of the people had been accustomed to spend the
Sabbath in the fields, or upon the fel/s (moors or commons) look-
ing at their sheep and cattle. But when the rumour spread that
the ‘ Runters,’ as we were then frequently called, were coming, the
name being new, there was great excitement in the district, and
the people from far and near came to see what we were like and
to hear what we should say. Before they heard us some of them
said we were outlandish men, and others said we were radicals
(political Radical Reformers) though called by another name.
Great numbers, however, attended our ministry, and many re-
ceived the word with all readiness of mind.” Av first the
missionaries could only visit this locality once a fortnight on
204 THE HISTORY OF THE

work-days, and not on the Sabbath at all. Yet the Lord worked
mighiily with them, a great awakening took place among the in-
habitants, and numbers were made partakers of regenerating grace.
“Jn the course of’ six months,” says Mr. Batty, “we had a society
of 120 members in Nenthead, so mightily did the work of the
Lord grow and prevail. Numbers were also induced by some
means to join with other societies, which was then generally the
case on our missions.”

Mr. Isaac Hornby, one of the stewards over the lead mines in
the district, received spiritual benefit through the labours of the
missionaries, gave them a hearty reception at his dwelling, rendered
efficient support to the infant cause, became a class-leader, and a
few years afterwards died happy in the Lord.

Some striking and singular circumstances occurred in this
locality which illustrate the depth and extent of the religious
awakening which took place under the zealous preaching of the
missionaries. One of these circumstances may be recorded. A
man who had attended the preaching for some time was going to
his work one morning, when hearing a neighbour at prayer he felt
a desire to go in and join in the exercise, and began to direct his
steps towards his neighbour’s dwelling; but he was seized with
such deep convictions of sin, and brought into such distress and
alarm, that he nearly lost his bodily strength, so that he could not
reach the door, but leaned against the wall to keep himself from
falling, and there began to cry to the Lord to have mercy upon
him. Some of the neighbours hearing a noise came out to see
what was the matter, and when they saw him in this position and
heard him praying, one called another till a goodly number was
assembled. But the man was so earnestly engaged in penitential
supplications that he was not for a time aware of their presence.
‘When he had done praying, and looked about him, to his great
astonishment he saw many of his neighbours standing round him
in tears. He, bowever, was neither ashamed nor intimidated, but
began to warn them of their danger and to exhort them to turn
from their sins and to walk in the way to heaven, saying, “ We
PRIMITIVE METHODIST CONNEXION, 205

are all going to hell together.” He and his wife were soon after-
wards made happy in the love of God, as were also two of his
brothers and their wives, and many of their neighbours.

Soon afterwards Mr. Batty visited Brough and other places in
the north-eastern part of Westmoreland. “Brough,” he says, “is
situated in a very pleasant dale, and was once a place of consider-
able note. There are the ruins of a castle and other relics of
antiquity in the neighbourhood. There is only one principal
street, and the road from Barnard castle to Penrith and Carlisle
runs through it. It is about seventeen miles from Barnard castle,
and about twenty-two from Penrith. On the day I first visited
Brough, I set out for the purpose about nine o’clock in the
morning from Middleton, in Teesdale, where I had breakfasted
with a friend who had commended me to the grace of God. I had
to walk over lofty hills and mountains for about 15 miles, but
when I caught a view of the vicinity of Brough and beheid the
beautiful scenery, my heart rejoiced at the goodness of God to
man. The prospect was enchanting. On one hand the Pikep
mountains, resembling a sugar loaf in form, reared their lofty
summits; on the other were the silvery lakes of Westmoreland,
intermingled with other lofty pikes connected with another ridge
of mountains. Between the lofty eminence on which I stood and
the distant hills and lakes a rich and fertile valley extended as tar
as the eye could reach; the beautiful river Eden winding through
the midst. At the foot of the eminence was the pleasant little
town of Brough, with the rough-cast but whitewashed walls of its
houses and other buildings, which, with the sun shining brightly
upon them, made a very splendid appearance.”

Mr. Batty commenced his evangelical labours here by preaching
in the open air on the evening of the day on which he arrived.
He stood upon a horse-block in front of a public house with the
permission of the landlady, and addressed a considerable assembly,
drawn together principally through motives of curiosity. At the
close of his sermon he informed his hearers to what community he
belonged, and what was his object in visiting the place. He was
206 THE HISTORY OF THE

entertained for the night at the house of a friendly woman at
Brough Sowerby, a village about a mile from Brough. His kind
hostess was soon afterwards brought to God,and a flourishing society
was established at the place of her residence. Good also was effected
at Brough, and many souls were “turned from darkness to light,
and from the power of satan unto God.” An old gentleman, who
had been a farmer, but who had retired from business, kindly lent
the missionaries his barn to preach in, and otherwise countenanced
their pious efforts. Several of the principal men of the town,
however, were opposed to them, and did all in their power to
hinder and annoy them. Some of them came very rudely into the
barn one night while Mr. Batty was preaching, and shewed by
their behaviour and conversation that they neither understood the
law of the land respecting religious worship, nor the gospel of
Jesus Christ, nor the conduct becoming gentlemen. They were
apparently disconcerted on that occasion by the preacher’s ready
replies to their ignorant assertions, and his superior legal
knowledge to theirs, and after some time they quietly left the
meeting.

Mr. Batty announced that evening that he intended to preach
at the Cross on the following Sunday night. His timid friends
endeavoured to dissuade him from the attempt, but he was fearless
of consequences, and true to his purpose. The day arrived. At
seven o’clock in the morning he attended a prayer-meeting, and
was refreshed in spirit. At nine he preached at Brough Sowerby,

and led a class, which he was grateful to find was going on well.
He then walked to Kirby Stephen, where he preached in the
afternoon, and led another class. After taking tea he returned to
Brough, passing through Brough Sowerby, where his friends were
waiting to accompany him to the scene of anticipated conflict. On
coming within half a mile of Brough nearly a hundred persons
met him in order to assist in singing to the Cross. They imme-
diately began to sing one of their favourite hymns, and proceeded
joyously to the appointed place. "When they arrived there, several
of the gentlemen opposed to them were standing upon the Cross,
PRIMITIVE METHODIST CONNEXION. 207

and indignantly declared that no such proceedings should be
allowed there. Mr. Batty took no notice of their threateuings,
and when he and his friends had finished singing the hymn they
had chosen, he went to the other side of the Cross to that on
which the gentlemen were standing, some boys who stood upon it
came down at his request, and he ascended, and began to deliver
a prudent address on the religious privileges of Englishmen and
the protection afforded by the laws of the land, shewing the grati-
tude owing to the government and to God on these accounts.
The gentlemen listened attentively to what he said, and then went
down from the Cross, and stood quietly at the outskirts of the
congregation till he had done preaching. Two of the gentlemen,
it was said, went to the clergyman who lived near to inquire what
was best to be done with the preacher and his friends, and the
clergyman very wisely replied, that it was best to let them alone.
An unusually large congregation was present on the occasion.
Some had come to see the preacher pulled down, for they expected
this would be the case,—some to protect him, if necessary,—and
others with the serious intention of hearing words by which they
might be saved. Happily, the service terminated without disturb-
ance, and a prayer-meeting was announced to be held in the barn
across the green, the usual place of meeting, to which the people
flocked and soon filled it. Mr. Batty had some altercation with
the “gentlemen” as he crossed the green, but they were soon put
to silence, and he quickly followed the devout portion of his
congregation to the crowded barn. After a powerful prayer-
meeting had been held for some time, he closed the service by
pronouncing the benediction. But as not one would go away he
preached another sermon, a few more prayed, and he concluded
the service again. Still not one person would move. A few more
prayers were therefore offered to God, and then Mr. Batty
attempted to dismiss the people a third time, but they were as
reluctant as before to depart. He finally said, “ I have attended
two prayer-meetings to-day, have led two classes, have walked
about nine miles, and have preached four times, and I am now
208 THE HISTORY OF THE

weary. I am going into the house adjoining, and those who are
determined to give their hearts to God may follow me!” Several
of them accordingly feilowed him into the house, and four of them
found freedom there from the bondage of sin.

Foiled in their attempts to create disturbance on the Sabbath,
the “gentlemen” before named met at the head inn on the next
day, to hold a consulation respecting the proceedings of Mr. Batty
and his associates, and then sent the crier through the town, “ to
publish that a vestry-meeting would be held in the evening, in
order to put down all midnight revelling and ranting.” A friend
of the missionaries requested the crier to call upon him as soon as
he had done, as he also wished something to be cried. He and
his brother consulted several Acts of Parliament, and ordered the
crier to publish that the laws against tippling and riotous midnight
revels at public houses, and against gambling, buying and selling,
and other evil practices on the Sabbath-day, and other laws for
suppressing vice and immorality, would be put in force; and
notice duly given to churchwardens and constables, who, in case
of neglect, would be presented at the Bishop’s court or quarter
sessions. “This intervention on the part of our friend,” says
Mr. Batty, “completely quashed the vestry-meeting; it was
never held while I remained in the country,—and after this
publication we went on quietly, and had no more disturbance. A
glorious work broke out immediately, and in a fortnight we added
30 souls to our society; and the work was both genuine and
deep. Some of the most wicked characters, and others less so,
were brought to the knowledge of the truth, ‘ and there was great
joy in that town.’ The old farmer who lent us his barn was also
converted, and gave us a piece of land, on which a chapel was
erected!”

Middleton, in Teesdale, whence Mr. Batty started on his journey
to Brough, was visited by him and his colleagues in the autumn of
1823. They preached in the open-air, and thereby attracted num-
bers who had not been in the habit of attending any place of
worship, and religious impressions were soon made upon many of
PRIMITIVE METHCDIST CONNENION,. 209

their minds. In the month of May, 1824, Mr. Joseph Grieves,
who has for above thirty years been a respected and useful trayel-
ling preacher, found peace with God, and he and two or three
others who had been partakers of the same blessing, formed them-
selves into a class, towards the end of the same month. They were
not favoured with Sabbath preaching for some months afterwards ;
but they held prayer-meetings in dwelling houses, two or three
times a week, and on Sabbath evenings,—and as they had been
ring-leaders in wickedness, many went through curiosity to hear
what kind of prayers they could make. A blessed revival of
religion soon followed, and numbers where brought to God, chiefly
in meetings for prayer. Messrs. Grieves, Leekley, Rain, and
Collinson, soon began to exhort in public, and they and others of
Middleton Society opened several places in the upper part of
Teesdale and within the borders of Yorkshire, namely, Bowlees,
Harwood, Forest, &c. The Middleton society soon became
numerous and powerful ; many of its niembers were distinguished
for their zeal and usefulness, and exerted a beneficial influence in
the locality by their consistent walk and devotional habits. A
chapel was raised in due time, which has since been enlarged twice
or thrice, and the society connected with it has rendered great
service to the denomination in various ways.

The prosperity of the work of God in the various branches and
missions of Hull circuit was so great during this connexional year,
that the increase of members from March to September was 1275!
From September to December it was 498, and from December to
March 691. Total for the year 2464!

A large proportion of the increase of members from March to
September was realized in Sunderland and South Shields, and in
the neighbouring collieries. Mr. Thomas Nelson laboured in these
places with extraordinary power and effect. The extracts from his
journal, published in the connexional magazine, show that his
preaching was then generally in the open air, and was attended by
large multitudes, who listened with profound attention to his

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210 THE HISTORY OF THE

weighty and soul-stirring discourses. We subjoin an extract which
details the close of his labours there :—

“Monday, August 25th, 1823. Attended the preparatory
quarter-day at Sunderland. Last year at this time we had in
Sunderland 6 persons in society and 1 leader; but now we have
274 members, 11 leaders, and a very large chapel building. The
increase in this branch for this quarter is 459. What has God
wrought !

“Tn the evening preached my farewell sermon in the open air
to thousands of people, and it was one of the most powerful times
Lever had. One woman fell to the ground, and obtained liberty.
We then retired to our large room, in order to hold a kind of
watch-night. I cannot say how many professed to get liberty, but
the meeting continued until next morning. Many were seized as
if with fits, but the Lord soon set them free. Shall I say that this
has been one of the best quarters I ever saw? I have preached
nearly every sermon in the open air, and have seen the good
effects of the practice.”

Several new circuits were made from Hull circuit during this
year, the prosperity of some of which we must briefly record.

Sunderland and Stockton branches were made into one cireuit at
Hull September quarterly meeting, 1823, and made rapid progress
during the next six months. Under date of October 15th, 1823,
the superintendent writes,—* Scarcely a year has elapsed since
our cause was introduced into the northern part of this circuit,
but though the period is short, yet abundant fruit has appeared.
A glorious work has gone on for some time in Sunderland and the
neighbouring collieries. In Sunderland and Monkwearmouth, on
the opposite side of the river, we have nearly 400 members; and
in Lord Steward’s and Squire Lambton’s collieries we have near
400 more. Our congregations are immensely large, and some of
the most abandoned characters have tasted that the Lord is
gracious. It would do any of the lovers of Jesus good to see the
dear colliers sometimes under the word. On some occasions they
are constrained to come unwashed to the preaching, or else be too
PRIMITIVE METHODIST CONNEXION. 211

late for the sermon; and large tears rolling down their black
cheeks, leaving white streaks behind, pourtray what their hearts
feel. Their zealous exertions in the cause of God would make
almost any one love them.” The colliers here mentioned lived
south of the Wear, at New Penshaw, Penshaw Staithes, Shiney
Row, Lumley, Philadelphia, Newbottle, East and West Rainton,
Hetton, Easington Lane, &c.; and as great a reformation took
place among them, through the blessing of God on the labours
of the missionaries, as was witnessed among the pitmen north of
the Tyne.

In the town of Sunderland the work of God also continued to
spread, and numbers of sinners were turned from the error of
their ways. Under date of March 16th, 1824, the superintendent
writes to Mr. Bourne,—* This last quarter we have had some
blessed revivals in many places in this circuit; in Sunderland
alone we have had an increase of 127 members. On the Ist of
this month we had our quarterly meeting, when we found an
increase of not less than 300 souls. We have now nearly 1,300
members in this young circuit, about 700 of whom have been
added during the last half year.”

South Shields, and the colliery district lying between the Tyne
and the Wear, were made into a separate circuit in September,
1823, at the same quarterly meeting at which Sunderland and
Stockton branches were made into a circuit ; and this new circuit
also made rapid advancement during the year. Three months
after its formation Mr. Branfoot, the superintendent, writing to
the editor of the magazine, says: “I am glad to inform you that
the work of the Lord is prospering here. This last quarter our
increase of members is 140. We have now 551 members in the
circuit. We have a large and commodious chapel, which seats
near nine hundred persons, and our temporal concerns are in a
good state.” Four or five months later he writes,—* The work of
God in this cireuit is great, glorious, and extensive. In all parts
of it the work has been very rapid, and some of the most depraved
characters have been brought to the blood of sprinkling, and are

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212 THE HISTORY OF THE

now savingly acquainted with the Lord Jesus.” A great work of
grace was witnessed especially at Hebburn, a colliery a few miles
from Shields. Mr. Branfoot says,—“It is only a year since we
first went to Hebburn, and now we have six classes and 100
members.” The society in the town also prospered greatly. On
the 7th of March, 1824, a lovefeast was held there, at which it
was supposed twenty souls were brought into Christian liberty.
At the quarterly meeting held on the following day, the town
society appears to have numbered 300 members. “ This is the
second quarter day since South Shields was made into a cireuit,”
says Mr. Branfoot, “and our increase for the half year is 340.
In South Shields town we have 300 members.”

Crossing the Tyne to North Shields, we happily meet with
similar tokens of religious prosperity. Mr. Jeremiah Gilbert was
appointed to superintend this circuit by the conference of 1823.
He arrived on the 1st of July, and was highly gratified with the
evidence of religious prosperity which he beheld. He says,— the
Lord is doing a great work in this part of the country. Thomas
and John Nelson have been made a blessing.” On the 20th, he
and his brethren held a camp-meeting on Seaftold Hill, in the
neighbourhood of North Shields. Thousands of persons attended,
and many sinners were brought to the Saviour. In the evening a
lovefeast was held in the open air, when several other persons
were made happy in the love of God.

The following Sabbath he spent at Newcastle and the neighbour-
hood, with similar satisfaction and success. In the morning he
preached at Ballast Hills, to a congregation of a thousand persons,
according to his estimation, when a ery for mercy was heard, and
salvation obtained. In the afternoon he conducted a powerful
lovefeast at Newcastle, when ten persous found the liberty of the
gospel; and in a prayer-meeting, held after preaching in the open
air in the evening, three more mourners were comforted.

The Butcher’s Hall had then been occupied for eight or nine
months as a place of worship for the improving society, which at
that time numbered nearly 100 members. The good work con-
PRIMITIVE METHODIST CONNEXION. 213

tinued so to prosper in this large town and the vicinity, that it
became the head of a separate circuit in the month of December
following. Writing from North Shields, under date of December
31st, 1823, Mr. Gilbert says,—< Last quarter-day we made
Newcastle-upon-Tyne into a circuit, and Morpeth into a branch.
When I came hither last midsummer there were three travelling
preachers, and the number of members given in at the last
conference was about 335. Jabez prayed,— Oh, that thou wouldst
bless me indeed, and enlarge my coast!’ So prayed the preachers
of North Shields circuit last July, and the Lord has enlarged their
coast. We have now three travelling preachers stationed at North
Shields, three at Newcastle, and one at Morpeth; and in the
whole there are near 800 members of society.” A few months
after this, one of the young travelling preachers, Mr. George
Wallace, finished his course, and died in peace. His public carcer
was brief, but useful, and his death was in harmony with his
Christian character and conduct. The circuit sustained some loss
by his illness and death, but the good work continued to prosper.
Newcastle circuit also made advancement ; from December, 1823,
to June 1824, it was favoured with an increase of above 100
members, and a chapel capable of seating five or six hundred
persons, was taken on rent.

Hexham branch also made such progress during this year, that
it became the head of a circuit, and at the conference of 1824 had
four travelling preachers stationed to it.

The total number of circuits made during this connexional year
was twenty-four: namely, Shrewsbury, Preston Brook, Worces-
ter, Hopton Bank, Liverpoul, Clitheroe, Huddersfield, Blackburn,
Fakenham, Norwich, Lynn, Cambridge, Welton, Balderton,
Howden, Dewsbury, Sunderland, South Shields, Newcastle, Car-
lisle, Hexham, Whitby, Keighley, and Otley.

This rapid increase of circuits, while it called for gratitude to the
Author of all good, was not unaccompanied by some painful
solicitude in the minds of influential and thoughtful persons in the
connexion, on the ground of the increased expense and other
inconveniences which would result from the augmented number of
214 THE HISTORY OF THE

delegates, that would thereby be sent to the annual meeting or
conference.

The conference of this year was held at Halifax. The number
of members reported was 33,507. Increase for the year, 4,035; a
smaller number than the preceding accounts of the prosperity of
Hull circuit and others would have led us to expect, affording
evidence of the almost stationery condition of many of the circuits,
if not of the retrograde movements of some.

A new regulation was made respecting the number of delegates
to be sent to the conference. The connexion was arranged in four
districts, and it was decided that nine delegates should be sent
from each district; these, with the editor, book-steward, and the
president of the managing committee at Hull, would only amount
to thirty-nine, a much smaller number than the former regulations
would have required for the enlarged state of the connexion.
This was an economical arrangement, harmonizing with the habits
and views of the leading minds in the body, and agreeing with its
pecuniary resources and other circumstances.

Some additional regulations were also made respecting the
making of new circuits, apparently with the view of preventing
circuits being made prematurely. It was now decided that in
making new circuits, five things should be considered or required.
1. That the business of the whole circuit was too much to be
transacted in one day. 2. That in the branch or part proposed to
be made into a new cireuit, there was reason to believe that there
was a sufficient number of experienced persons to conduct its
business. 3. That one travelling preacher, or more, suitable for
such new circuit, could be conveniently stationed to it. 4. That the
part or branch in question contained a suitable person whom the
parent circuit could accredit to the Book-room as a circuit: book-
steward. 5. The decision of the parent circuit’s quarterly meeting
agreeing to such part or branch being made into a separate circuit.
But to guard this last requirement against abuse, another regula-
tion was made providing for societies or branches, under certain
circumstances, to be made into new circuits by the general
committee or conference, without the sanction of the parent circuit.
PRIMITIVE METHODIST CONNEXION. 215

CHAPTER XV.

Tunstall Cireuit’s Western Mission—Shrewsbury Circuit’s Mission in
Wiltshire.—Mission in the Forest of Dean.—Prosperity of Blaenavon
Mission.—Mission in Herefordshire.—Prosperity of Darlaston Circuit.
—Opening of Birmingham.—Oxfordshire Mission.—First visit to the
City of Oxford.—Prosperity of Lynn Circuit.—Opening of Litcham.—
Norwich District made.—Statistics of the District at the Conference of
1828.—Hull Circuit’s Mission in Cornwall.—Plymouth visited by Mr.
Crowes and others.—Mission to Scotland.—Messrs. Chewer and OLiver
sent to Edinburgh.—Mr. N. Wesr’s Division.—Mission to Glasgow.—
A General Missionary Committee formed.—Report of its first Mission
in Pembrokeshire—Declension in the Connexion notwithstanding its
missionary labours.—Usefulness of Mr. Huan Bourye in the critical
period.

the present chapter we purpose to sketch the proceedings of
the connexion during a period of four years, extending from
the conference of 1824 to that of 1828. This was a period of con-
siderable importance and of painful trial; the borders of the
connexion were enlarged considerably in the western and northern
portions of the kingdom, but many of the recently formed circuits,
and some of the older ones, suffered materially. We will first
briefly narrate the missionary labours of the connexion, as far as
we have been able to obtain information on the subject, and then
notice the declension which took place in many stations.

We begin with the missionary labours of Tunstall circuit. In a
former chapter we glanced at the commencement of the Western
Mission. This mission embraced some of the most populous por-
tions of Gloucestershire and Somersetshire, and ultimately extended
into the county of Dorset. The city of Bristol shared for a time
in the labours of the missionaries, and a small society was formed,
216 THE HISTORY OF THE

which, however, soon became extinct. There is reason to believe
that this large city did not receive all the attention which its im-
portance merited, and thatthe missionary efforts of the connexion
therein were of too feeble a character to ensure much success.
Some years later, however, more suitable efforts were employed
there by a neighbouring circuit, which happily proved more
successful, as we shall record in the proper place.

The populous neighbourhood of Stroud was more carefully and
vigorously worked than the city of Bristol and its immediate
vicinity, and permanent societies were established and considerable
good was effected. Frome and the neighbourhood likewise shared
in the zealous labours of the missionaries sent by Tunstall circuit,
and beneficial impressions were made upon the minds of many of
the inhabitants. The following letter from Mr. W. Lea, one of
the missionaries, to the circuit steward at Tunstall, will shew that
the mission was progressing in 1825. Under date of February
12th, of that year, Mr. L. writes—* The cause is prospering much
in this mission. The society in Frome has been a little unsettled ;
but the members are now getting more united, and more persons
are joining with us. Our congregations are large. The Lord is
also working throughout the mission—he is saving some of the
vilest of sinners, and souls are weekly added to our number. Our
congregations are large at every place, and we have invitations to
visit other places. I purpose to visit some next week which are
between Frome and Bristol, near to the city of Wells. Pray for
me, that the God of all grace may strengthen me with all might by
his Spirit in the inner man.”

In the month, of July in the following year, Mr. W. Paddison
conducted two effective camp-meetings in this locality, one at
Clandown and the other at Nunney, at both of which considerable
good was done. Speaking of the state of the Frome branch
generally, Mr. P. says,—“ The work of God appears to be rising
in many parts; the congregations at many places are good, fresh
members are joining with us, and the old ones are getting more
established.”
PRIMITIVE METHODIST CONNEXION. 217

In August of this year (1826) we find that the missionaries
labouring at Frome and the neighbourhood had begun to preach
at Trowbridge, in Wiltshire, and at Motcombe, Enmore Green,
and other places in the neighbourhood of Shaftesbury, in Dorset-
shire, and were cheered with encouraging prospects of success.

On Tuesday, August 29th, 1826, a large room was opened at
Enmore Green, and a society of 10 persons was formed. Small
societies were also formed about the same time at other places ;
and deep impressions were produced upon the minds of multitudes
by the labours of the missionaries. Frome branch was soon after
the last-named date made into a separate circuit, having three
travelling preachers stationed to it by the conference of 1827.
The Dorsetshire part of the circuit continued to progress so
rapidly, that during the ensuing year Motcombe became the head
of a new circuit. We find it upon the stations of 1828, with two
travelling preachers appointed to it. A glorious work had pro-
gressed in many of the surrounding villages, and multitudes had
turned to the Lord.

The preachers from Frome also visited the city of Bath, and
formed a promising society ; and in June, 1828, the circuit ap-
pointed the late Mr. W. Towler to reside there, and devote his
entire labours to the city and immediate neighbourhood, which
were productive of much good.

The year after Tunstall circuit began missionary operations in
Gloucestershire and Somersetshire, Shrewsbury circuit sent Mr. 8.
Heath as a missionary to the neighbouring county of Wilts. He
was appointed to Shrewsbury circuit by the conference of 1824;
and after travelling therein about four months, a mission belonging
to that circuit which extended into Wales, was relinquished on
some account, and the circuit had then a preacher to spare. Mr,
Heath volunteered to open a mission, and his offer was accepted.
Weare unable to judge of the prudence or otherwise of the Welsh
mission being abandoned. In most cases the relinquishment of
missions is to be deeply deplored, and perhaps seldom to be
justified. Mr. Heath’s mission into the west of England, however,
218 THE HISTORY OF THE

evidently met with the Divine approval, and was crowned with
signal success. At Cirencester in Gloucestershire, now the head
of a circuit, he met with cruel treatment, being stoned and other-
wise ill-used, and did not succeed in establishing a permanent
society, though many sinners were convinced under his earnest
preaching in the open-air, several of whom united with other
christian churches. A few miles south-eastward, in the north-
western portion of Wiltshire, he found a great need of earnest
evangelical preaching, and happily reaped a large harvest of precious
souls. In a district of many miles extent, there were very few
Dissenters of any denomination, and no evangelical clergymen of
the established church. Deplorable ignorance of divine things,
daring wickedness, and barbarous practices, were fearfully prevalent.
Not unfrequently young men might be seen playing at ball against
church walls on the Sabbath-day! In many places the cruel
practice of backswording was common. On a certain day in the
year, strong fearless men came crowding into the villages or
towns, filling the streets, with large cudgels in their hands, to
contend with each other for the victory. With savage ferocity
they engaged in the contest, earnestly striving to break the skulls
of their fellow-combatants. Fiendish yells, loud shrieks, horrid
imprecations, and deep groans, rent the air; and mangled flesh,
broken bones, and pools of blood met the eye in every direction.
In these savage encounters many were maimed, and otherwise
seriously injured for life, and diabolical passions were inflamed in
their minds. A Wesleyan minister who paid a transient visit to
this district, shocked with the scene just described, published an
account in the newspaper, with a view to put an end to the
shameless barbarity; a well-meant effort, but comparatively
powerless, for such a purpose. The earnest preaching of the
Gospel in the open-air was the most likely means to check the
evil, and to abolish the custom altogether. The Primitive Metho-
dist missionaries undertook this arduous task. They stood up in
the streets, and with fearless courage proclaimed the solemn truths
of revelation. Their discourses would not have charmed fastidious
PRIMITIVE METHODIST CONNEXION, 219

hearers with harmonious periods and smoothly flowing diction.
But few such hearers, if any, surrounded them. Multitudes were
drawn by curiosity to listen to their orations, most of whom seldom
entered church or chapel, and among whom fine language and
smooth sentences would have been comparatively useless. To
arrest their attention, communicate instruction to their dull minds,
awaken their consciences, and lead them in penitence and faith to
the Saviour of guilty men, these classes required the important
truths of the gospel delivered in plain strong language, with
homely illustrations, and with earnestness of manner and depth
of feeling, like the earnestness and feeling which themselves
shewed in their vicious practices. And Mr. Heath and his fellow-
labourers proclaimed these grand and glorious truths in language
of this character, and in this earnest, feeling manner, “ with the
Holy Ghost sent down from heaven ;” and great was their success.
In a few months Mr. Heath had seen so much good effected, and
the prospect of usefulness and support was so cheering, that he
wrote to Shrewsbury for another preacher, and obtained one. In
the magazine for March, 1825, we meet with the following notice:
«Some time ago our Shrewsbury circuit opened a mission in the
parts bordering on the Tunstall circuit’s western mission. The
missionaries had to suffer a great deal at first, but by the grace of
God they have succeeded. The following contains the substance
of a letter sent to the General Book Steward from a preacher in
this mission,—* January 29th, 1825, Dear Brother in the Lord,
the goodness of God is very great towards us in this mission. I
have sent to Shrewsbury for another preacher, and the friends
there have sent brother Vaughan. The Lord of Hosts is with us,
and is pouring out his Spirit in a powerful manner, and is bringing
many to himself. We have had a very great increase in the classes
this week. Truly the harvest is great. We have generally to
preach twice a day. I have preached twelve times this week.”
Mr. Vaughan, here mentioned, was a man of slender abilities,
but of ardent zeal, and full of compassion for perishing souls.
He entered with all his heart into the missionary work in this
220 THE HISTORY OF THE

district, and was honoured of God in the conversion of many
sinners. He laboured earnestly and with encouraging success
for a few years afterwards, and then died in triumph, and went to
his reward in heaven. The work of God continuing to prosper in
this part of Wiltshire, Mr. Richard Davies was added to the
number of the missionaries in March, 1825. Numerous and
striking conversions occurred at many places, and powerful
societies were soon established. At Brinkworth, a large village
about midway between the towns of Malmesbury and Wootton
Bassett, many of the vilest characters were converted from the
error of their ways. Such was the notorious wickedness of many
of the inhabitants, that for years it had been deemed perilous for a
stranger to ride through the village alone; and when the zealous
missionaries began to preach the gospel among these ruffians, they
had for a time to endure considerable persecution. The clergyman
of the parish was a magistrate, but he was not a minister of
evangelical sentiments, and was bitterly opposed to the efforts
made by others to enlighten and convert his parishioners. He
would not therefore enforce the laws of the land for the protection
of the missionaries, if he could by any means avoid it, and was
honest enough to tell them so. But their Divine Master was with
them, and crowned their labours with His signal blessing. Many
who went to hear them with their pockets filled with stones to
throw at them, were arrested in their wicked career before they
could carry their purposes into execution. Mingling with the
crowd, while they waited for an opportunity to begin to stone the
preacher, they heard some portions of gospel truth, and were
“pricked in their hearts” by “the sword of the Spirit;” then
quietly and stealthily dropping one stone after another, till they
had emptied their pockets, they joined in penitential cries to God
to blot out their transgressions and to renew their hearts. Several
of these became champions in the cause of Christ, and zealous
useful local preachers. A great reformation soon took place
among the inhabitants generally, and a powerful society was
established, which shortly became the head of a circuit.
PRIMITIVE METHODIST CONNEXION. "991

At Wootton Bassett, the missionaries also laboured with great
success, notwithstanding the persecutions they had to endure.
Mr. Heath had the courage to stand up in the main street amidst
the crowd who were engaged in the savage practice of “ backsword-
ing,” and in solemn earnestness preached on death and judgment,
heaven and hell. The mayor’s pious zeal was aroused at this
innovation, and he sent a constable to bring the preacher into his
presence. His love of civilisation and his regard for public order
did not induce him to move a finger in opposition to the disgrace-
ful proceedings and barbarous scenes witnessed around him; but
for a Dissenting minister to have the audacity to preach in the
streets he regarded as intolerable. The missionary, however,
understood the law of the land respecting open air preaching
better than his worship, and after some altercation, “ finding
nothing whereof he could accuse him,” he allowed Mr. Heath to
depart, who went directly to the place where he had been stand-
ing, and finished his earnest and awakening sermon. And an
awakening sermon it proved to many. An impression was made
upon the minds of multitudes, which was not speedily erased.
Numbers from surrounding villages left the town under deep
convictions of sin, and with pious resolves to forsake their evil
practices. Many of the inhabitants of Wootton Bassett also
received much spiritual profit on this memorable day, which led
them to seek a saving interest in Christ, and enabled them hence-
forth to walk in newness of life. A long room which had been
employed as a ball-room in connection with a public-house, was
soon afterwards taken on rent, and for some time was used as a
place of worship. Very exciting scenes were frequently witnessed
there. Persecutors often managed to put out the lights, and in
various ways to annoy and disturb the serious worshippers. But
the work of God continued to prosper. Some of the persecutors
were brought before the magistrates and fined; others were
brought to the feet of Jesus as supphants for mercy, and became
devout associates of those whom they had persecuted. A flourish-
ing society was established, and the cruel and barbarous practice
222 THE HISTORY OF THE

of “hbackswording” entirely abolished in the town.

At Malmesbury, where the celebrated infidel Hobbes formerly
resided, many of the inhabitants appeared to have inherited his
persecuting spirit. A mob of ruffians often assailed the mission-
aries when they attempted to preach the gospel of Christ for the
salvation of men, and these were encouraged in their wicked and
cruel acts by persons in higher rank, and invested with legal
authority, who gave them drink for the purpose. A dwelling-
house was licensed for preaching, the windows of which were
often broken to pieces. Intestines of beasts and all manner of
filth were thrown in upon the people. On one occasion, during
service, an impious man got the Bible out of the preacher’s hand,
and put it into a pot then boiling on the fire! He was brought
up before the civil authorities, and fined one shilling and fourpence
for his impious deed! These facts were told us in the neighbour-
hood not long after they occurred. Amidst brutal persecution and
the most determined opposition, the missionaries prosecuted their
zealous and persevering labours in that town for some time, but
though some good was effected, they deemed it prudent to
relinquish the place for a period. At Cricklade, a town about the
same distance from Wootton Bassett as Malmesbury, the mission-
aries were more successful. Many sinners were awakened under
their earnest preaching, and a society was established. But
persecution raged here also; so much so, that for a time the
members of the society could seldom go out into the streets on
their ordinary business without being pelted with stones!

Other towns more remote were visited ere the expiration of the
year 1825, and most of the important villages around, and more or
less success was realized. “At the end of the year,” says Mr.
Davies, “the mission embraced the following towns :—Malmes-
bury, Chippenham, Wootton Bassett, Swindon, Cricklade, Ciren-
cester, Calne, and Devizes, and all the villages of note round
about, Brinkworth and Seagry being the best of them.” At
several of these towns, however, no establishment was then
effected. At the last-named village a good steady society was
PRIMITIVE METHODIST CONNEXION. 223

early formed, and a chapel built, the first Primitive Methodist
chapel erected in Wiltshire. Soon afterwards a small one was
built at Broad Town, near Wootton Bassett, where the large
family of the Woodwards, Mr. W. Miles, and others, rendered
efficient service to the infant cause. A neat chapel was next built
at the village of Clack, and in 1828 a commodious one was opened
at Brinkworth. Village churches, however, rose much faster than
chapels for them to worship in. Christian societies, composed of
lively earnest converts, full of simplicity and love, met for worship
in cottages, barns, or the open air; and, “walking in the fear of
the Lord and the comfort of the Holy Ghost, were multiplied.”
In the year 1826 this mission was made into Brinkworth circuit,
to which five travelling preachers were appointed at the following
conference. And so liberally had the congregations and societies
contributed towards the support of the missionaries who had
laboured among them, that no demand had been made upon the
funds of Shrewsbury circuit. On the contrary, that circuit derived
considerable pecuniary benefit from the profits of many hymn-books
and magazines sold on the mission! In March, 1828, this new
circuit employed four travelling preachers, and contained 500
members, above forty of whom were local preachers and exhorters,
besides those in Stroud branch, which had been annexed thereto.
Numerous other interesting facts might be detailed of the
success of the missionaries at various places, and of the persecu-
tions and hardships they endured ; but the limits of this work, and
a regard to other missions, forbid enlargement. In succeeding
chapters we shall have to chronicle the missionary efforts of this
flourishing and powerful circuit. Messrs. Heath, Vaughan,
Davies, Holloway, Foizey, and others, who first laboured in this
district, merited the gratitude and support they received, and
reflected credit upon the community to which they belonged.
But historic truth and fidelity require us to add, that the useful
and laborious career of Mr. Heath was only of a few years’
continuance. In 1829 he located in this circuit, and some years
afterwards his improper conduct wounded the cause which he had
224 THE HISTORY OF THE

assisted to establish, and he subsequently emigrated to America.
It is mournful to meet with such an instance of unfaithfulness in
a person of such usefulness as he had been for several years, and
it impressively reminds us of the apostolic admonition, “Let him
that thinketh he standeth, take heed lest he fall.”

About the time that Shrewsbury circuit sent Mr. Heath as a
missionary into Wiltshire, Oaker Gates circuit sent Mr. J. Roles
to open a mission among the miners in the Forest of Dean, in
Gloucestershire, where he met with an encouraging measure of
success. The late Mr. Edward Beard also laboured in this mission
for a time, and preached at Ross and other places in the east of
Herefordshire. But his toils and privations were so severe that
they greatly impaired his health, and injured his constitution ; so
much so that he was compelled to relinquish the itinerancy. He
located in his native circuit, was very acceptable and useful as a
local preacher, and died happy in the Lord near Oaken Gates, in
1845, at the age of forty years. Some parts of this mission were
not very fruitful, but it prospered encouragingly on the whole.
From a brief notice written by Mr. Joseph Harrison, in December,
1826, we learn that the work of God was then going on well in
the district. The mission had already extended to the city of
Hereford, where considerable good had been effected. From the
journal of another preacher we learn that preaching was begun in
that city in August, 1826, if not earlier, and that there was a
small society there in October of the same year. The persecutions
the little flock endured, and the progress of the cause notwith-
standing, will be noticed in a future chapter. Pillawell, Lydbrook,
Broad Oak, Little Birch, West Hide, Shecknal, Coppice Wood,
Garroway Common, Yorkley, and other places, shared in the
labours of the missionaries, and good was done thereat. At the
Oaken Gates cireuit’s quarterly meeting of December, 1826,
Pillawell and the other places in this mission appear to have been
made into a separate circuit, with two travelling preachers, and
the prospect of continued success.

During the connexional year of 1824—1825, Blaenavon mission
PRIMIPIVE METHODIST CONNEXION. 225

of Oaken Gates circuit prospered greatly, and was made into a
separate circuit with two travelling preachers. Soon after the
district meeting of 1825, the late Mr. Thomas Proctor was called
out to travel in this new circuit, and its borders were considerably
enlarged. About that time, or a little before, the preachers travell-
ing therein visited Cwm* and the vicinity, under the celebrated
Black Mountain, in the upper part of Herefordshire. The late
excellent Mrs. Phillips gave them entertainment, and Messrs.
John and William Gilbert countenanced their labours. But little
had been done when Mr. Proctor was sent into that part of
Herefordshire as a missionary, in the summer of 1825. The
country is picturesque and beautiful, the soil mostly fertile, and
the air salubrious; but the intellectual and moral state of the
inhabitants did not resemble the country and the climate.
Methodists and other Dissenters were little known, and evangelical
clergymen were ararity. Affecting ignorance, deplorable super-
stition, and daring impiety were generally prevalent, and vital
godliness was understood but by few. Mr. Proctor began his
truly apostolic labours in this district in a spirit of devotion
worthy of the cause in which he was embarked. And his piety
and zeal were tested to the utmost by the violent opposition he
had to encounter, and the severe sufferings he had to endure. In
the parish of Cloddock, in which Cwm is situated, Mr. Rogers, the
vicar, delivered evangelical discourses, and was favourable to the
Methodists. The Wesleyans had formerly preached in the village
of Longtown, and for a time had a society there ; but the society
became extinct, and the preaching was withdrawn from the place.
Still, impressions made under their ministry upon the minds of
several were not wholly obliterated, and it is probable that there
was more religious light in this parish than in most of the
surrounding ones. Here Mr. Proctor and his brethren met with
little or no opposition, a society was soon formed at Cwm, of
which Mrs. Phillips, and Messrs. John and William Gilbert and

* Cwm, pronounced cum, is a Welsh word signifying a small valley or
dingle.
Q
226 THE HISTORY OF THE

others were members. Mrs. Phillips was a woman of superior
intelligence and piety, and highly esteemed in the neighbourhood,
and her intelligent sons and daughters all identified themselves
with the cause, one of whom, Mr. Henry Phillips, is now a
travelling preacher in the connexion. The Messrs. Gilbert were
freeholders, and men of respectability and influence. Both of
these became acceptable local preachers, and Mr. W. Gilbert,
especially, laboured hard and successfully in extending the mission
far and wide. Persons of this character imparted stability and
weight to the society at Cwm, where Mrs. Phillips gave ground for
a chapel, upon which a commodious sanctuary was speedily erected,
and placed in easy circumstances, through the liberal assistance
afforded by the inhabitants. At the Park, a few miles from this
locality, lived a large and respectable family of the name of
Lanwarne. Mr. Lanwarne, and all, or nearly all, his sons and
daughters were brought to God under the ministry of Mr. Proctor
and his coadjutors, and rendered eminent service to the infant
cause. Some other families of influence and respectability counte-
nanced Mr. Proctor’s labours, and derived good from his preaching ;
but these were exceptions to the generality of their class, and the
majority of the inhabitants regarded the missionaries with a
mixture of hatred and superstitious dread. Impressed with the
belief that they were the false prophets whose coming was foretold
by our Saviour, many of the populace imagined they were doing
God service by persecuting and ill-treating them. Several of the
shop-keepers even refused to sell Mr. Proctor food, and he was
therefore compelled to suffer hunger for days together. He was
often pelted with rotten eggs, sludge, and other missiles by enraged
mobs; stones sometimes struck his naked head while he was
engaged in prayer, and his sufferings of various kinds almost
surpass belief. Still he persevered in his labours, and met with
marked success. When he could obtain no house for shelter, and
no food for money, he frequently retired to the shade of some bush
or tree for study and prayer, got what sustenance he could from
the hedges, and in the evening went into some neighbouring
PRIMITIVE METHODIST CONNENION, 227

village to preach in the open air, often to endure insult and
persecution in various forms. But his meekness and patience, his
faith and love, his ardent prayers, his clear, pointed, and powerful
preaching, were not exercised in vain. Under the blessing of
God, the prejudices of many were thereby subdued, their minds
enlightened, their consciences awakened, and their souls converted.
Some of the most hardened and daring sinners were arrested in
their impious career, and became humble and consistent disciples
of the Saviour. Ere the close of the year 1825 several regular
preaching places were obtained, and several societies formed. In
the month of February, 1826, Mr. Proctor obtained an efficient
colleague in the person of his countryman and friend, the late Mr.
W. Towler, a young man of superior abilities and of ardent zeal.
They were united in affection like Jonathan and David, and
laboured together with much harmony and success. Mr. Towler
had the more commanding appearance, was more of an orator than
his friend, and encountered opposition with more daring courage ;
but My. Proctor’s extraordinary meekness and devotion, his power
of endurance, and his earnest and unctuous ministrations, rendered
him not inferior on the whole to his popular colleague. Both
were eminently devoted to the glorious work in which they were
engaged, and both were abundantly successful. The number of
conversions which were effected under their ministry was great,
considering the thinness of the population and the circumstances
under which they laboured. At Blaenavon circuit’s quarterly
meeting of March, 1826, the places in this mission were made into
an independent station, under the name of Cwm circuit. Mr.
Towler, of whom future mention will be made in this work, was
removed at the Christmas following, but Mr. Proctor remained till
bodily weakness compelled him to seek repose. In the beginning
of October, 1827, he suffered much from internal weakness, but
thought a little rest from labour would suffice to restore him. He
therefore arranged with his circuit authorities respecting a visit to
his friends in Yorkshire. But rest and his native air failed to
accomplish the expected recovery. He was taken much worse,
Q 2
228 THE HISTORY OF THE

and died in the month of November, in the 25th year of his age.
His ministerial course was short, but it was a glorious one. His
talents were respectable, his piety profound, his conduct most
exemplary. For deep humility, quenchless love for the souls of
men, and intimate communion with God, he may be fairly classed
with Brainerd, Fletcher, and Bramwell. It is affecting to think
that a young man of his character and of his physical strength
should have been brought to the grave in a little more than two
years, through the hardships, privations, and excessive toils he
endured in Herefordshire. He fell a martyr to his work; but he
accomplished a wondrous amount of good in a little time, and left
a name fragrant as ointment poured forth. The remembrance of
his excellences will long continue in the families by whom he was
entertained, and the report of his exalted piety will descend to
their posterity. He was the apostle of Primitive Methodism in
Cwm circuit, of whose missionary operations we shall have to
speak again in a future chapter. We may here just state that Mr.
Gwillim, of the Waine, a man of property and intelligence, and
son-in-law of Mr. Rogers, the vicar of Longtown, early became
identified with the cause, and that his son, Mr. W. Gwillim, is now
superintendent of Cwm circuit.

The work of God prospered greatly in Darlaston circuit in the
year 1824, and the preachers there appear to have begun to preach
in the large town of Birmingham sometime in that year. In the
journal of Mr. J. Moss, published in the connexional magazine,
we find the following,—* Sunday, September 5th, I preached at
Birmingham, in the street, to a large and well-behaved congrega-
tion. The word of the Lord entered many of their hearts, and
good was done. This is a mission: we have not preached here
iong, but we have nearly 40 members in society, and there is a
prospect of much good being done. We preach in two or three
different parts of the town on Sundays, and we have many houses
opened for preaching and prayer-meetings on work days. There
are many thousands in this large town who live without God.

Oh! that we may be made useful in saving many of them.”
8
PRIMITIVE METHODIST CONNENION. 229

In the same journal we find the following notice of this town,
under date of March 6th, 1825,—“<In the afternoon I led a
lovefeast at Birmingham. The power of God was present; and
after the people had spoken awhile, some cried out, ‘What must
we do to be saved?’? We immediately began to pray with them,
and four were enabled to rejoice in the pardoning love of God. I
preached at night, and we had another shaking among the people.
The work of God is going on well. Here is a spacious field for -
labour ; there is plenty of ploughing and sowing to be done in it.
O may my heavenly Master sharpen my ploughshare afresh, that
it may cut well. The seed already sown has begun to grow. O
may the warm beams of the Sun of Righteousness, and the refresh-
ing dews of the Holy Spirit ripen the rising grain. And may the
Lord raise up more labourers for Christ’s sake.”

But the progress of Primitive Methodism in this large town
does not appear to have equalled, for many years at least, the

expectations expressed in the foregoing extracts. At the confer-
ence of 1828 we find it on the stations for the first time as a
separate circuit, with only one preacher appointed to it, the late
Mr. Thomas Nelson; and the members of society would hardly
number 200. This was the last station which Mr. Thomas Nelson
occupied as a travelling preacher. Failure of health, it is said,
compelled him to locate. He was a man of superior abilities, and
in the north of England, especially, he had been extensively useful.
His regular ministry was not, however, of long continuance ; he
travelled only seven or eight years, three of which were in London.
After his location, he resided at Rothwell, near Leeds, where he
suffered much from asthma, and where he died triumphantly in the
Lord, in February, 1848, aged fifty-one years.
Leicester circuit sent two missionaries into Oxfordshire in July,
1824. Writing from Witney, under date of December 27th, 1524,
to the editor of the magazine, they say: “In the month of July
last Leicester circuit sent William Allcock on a mission, leaving
Divine providence to guide him to the most eligible locality.
After reconnoitring the country he fixed his standard at Witney,

we
230 THE HISTORY OF THE

in Oxfordshire. In many of the adjoining villages he found great
numbers of the inhabitants living in darkness, sin, and misery.
Many of them had not heard a sermon for twenty, and some for
thirty, years. To these outcasts he began to preach the gospel of
Christ ; but had to endure many hardships and privations, such as
hunger and thirst, and sometimes he was not able to get a bed to
rest upon after the toils of the day were over. The desert,
however, begins to blossom as the rose. We have now large
congregations who hear the gospel with great attention, and many
of the vilest characters have been turned from the error of their
ways. But the work appears as if but just beginning. Last
Tuesday night while we were speaking in a house at Witney, two
wicked men cried aloud for mercy ; and on Christmas Day we had
a very powerful lovefeast, when many were earnestly seeking
salvation. At present, we have two travelling preachers labouring
here, and we have 185 members, among whom are ten local
preachers and exhorters. Many places are crying, ‘Come over
and help us.’”

The writers of the foregoing letter appear to have been Messrs.
W. Alleock and B. Shimwell, the two missionaries labouring in
the district, the initials of whose names are appended to the letter.
In May, 1825, the late Mr. G. W. Bellham went to assist them at
the first camp-meeting held in the county of Oxford. He thus
describes his visit: ‘Three local preachers accompanied me, and
the journey being long, we started on the Friday. We sang
through the villages as we went, and preached at one village called
Fenny Compton. While I was preaching a deist got up and
addressed the people; but the gospel told better than his infidelity.
We arrived at Witney on the Saturday, and were received as from
the Lord. On Sunday morning we held a fellowship meeting at
five o’clock. At eight we formed a procession, and advanced
towards the camp-ground, about a mile and a half distant. The
town was moved, and hundreds followed us. The enemy stirred
up many of his subjects to oppose us. About forty horns were
blowing at one time, and the noise was alarming. We entered a
PRIMITIVE METHODIST CONNEXION. 231

large moor, where thousands were assembled. We had two
waggons for two preaching stands; but our persecutors soon
turned one of the waggons upside down. I never saw such
determined opposition before, and it continued through the day.
The Lord, however, was with us, and a glorious work broke out.
Fifteen or sixteen persons were crying for mercy at one time, and
many were saved. On the following morning, Monday, May
28rd, a brother stood up in the Market-place, at Witney, and
preached, when we were pelted with almost everything available,
but chiefly with eggs.”

The missionaries having now special assistance, it was deemed
prudent to avail themselves of it for the benefit of the city of
Oxford. The following account by Mr. Bellbam will not convey
an exalted idea of the state of morals and religion in that celebrated
city at the time specified. “We thought we would go to Oxford
in the evening (the evening of May 23rd) and storm the city.
We did so, and I stood up against the walls of the city prison in
order to preach. The service commenced in an orderly manner,
and a great company assembled to hear the word of God; but the
‘gownsmen’ came with eggs in their handkerchiefs, and began to
pelt us with them. One egg struck me on the face, another on
one arm. One person came to pull me down from the chair,
when a citizen threatened that if he touched me he should receive
his fist in his face. The gownsman, however, would have a pull
at me, and the citizen unhappily fulfilled his threat. This caused
a ery of ‘ City, city!’ “Gown, gown!’ and such a riot ensued as I
never witnessed before. The gownsmen, however, were the most
culpable, for they began the uproar. We were so besmeared with
eggs and filth, that we took a wisp of straw to a pump and cleaned
ourselves as well as we could. I was cut by a stone thrown at my
neck, and I acknowledged the honour of suffering for the truth’s
sake. A young gentleman afterwards led me to a respectable
house, where I found my five companions. The gentleman, his
lady, and son were all pious,—I believe connected with the
Baptists ; and they treated us in the kindest manner, and provi-
ded us with food and beds.”
232 THE HISTORY OF THE

Such was the first visit of the Primitive Methodists to the far-
famed city of Oxford. No permanent society was established
there till several years afterwards. At Witney, however, and at
many of the villages around, the infant cause maintained its
ground. We find Witney at the head of a circuit in the minutes
of conference for 1826, the late Mr. John Hallam being stationed
to it. He travelled in the circuit with great acceptability for the
two following years; and his intelligent and unctuous preaching,
his extensive pastoral visiting, his prudence, his self-denial, and
his vigorous piety greatly contributed to the establishment of the
persecuted societies.

The Norfolk part of Nottingham district appears to have made
encouraging progress during the period under consideration. Mr.
W. G. Bellham was appointed to Lynn circuit by the conference _
of 1825. It was then feeble, through the division previously
mentioned, but during his two years residence there it rose out of
its difficulties, and a new chapel was erected in the town. The
circuit was then of great extent, but Mr. Bellham had not been
many weeks in it before he enlarged i's borders. On Sunday,
July 24th, 1825, he attended a camp-meeting near Swaffham, at
the close of which he announced where the travelling preachers
would officiate during the week; adding, “I have no preaching
appointment on Wednesday evening, whither shall I go?” A
person of the name of Daniel Banham cried out, “Come to
Litcham,” to which Mr. Bellham consented. Litcham is a large,
well-built village, formerly a market-town, about twenty miles
south of Lynn. On the appointed day, Wednesday, Jwy 27th,
1825, Mr. Bellham entered it for the first time, and found Daniel
Banham waiting in the street to give him a hearty welcome. Mr.
Bellham and he went round the village to invite the people to
come to hear the word of life. Mr. B. then mounted a chair near
the stocks, and began to sing a hymn; and before he had finished
it, a large congregation had assembled, and stood with becoming
silence. He engaged in prayer, and found the throne of grace
accessible through Jesus Christ. The Spirit of God helped his
PRIMITIVE METHODIST CONNEXION. 253

infirmities ; the door of mercy was opened in answer to his
importunity, and Divine influence flowed upon the people. He
arose from prayer with a heart deeply affected with a sense of the
importance of his work, burning with love to God, and melted
with compassion for the souls of his fellow-creatures. Another
hymn was sung, and Mr. Bellham read for his text the solemn and
momentous question, ‘“ What is a man profited, if he shall gain
the whole world, and lose his own soul?” His congregation
listened with deep attention to his solemn and earnest sermon.
He finished his discourse with the following sentence,—< May
your souls, the souls of your children, and my soul, find mercy of
the Lord in that day ;” to which many responded,—* The Lord
grant it.’ Hitherto the service had proceeded without interrupt-
ion, but while the Jast hymn was being sung, the clergyman, a
lawyer, and a constable made their appearance, and rudely rushed
through the congregation; the clergyman seized Mr. Bellham by
the arm, and peremptorily said,—“I insist upon you being off.
Begone about your business.” The following dialogue then
ensued :—

Mr, Bellham.—*I hope, sir, you will not disturb our religious
devotions.”

Clergyman.— I will not allow it. Be off about your business.”

Mr. Bellham.—* What harm are we doing, sir? we have been
singing the praises of God, and praying to him, and I have been
preaching his blessed word, and we are now going to sing and
pray again, and then we shall go away.”

Lawyer to the Clergyman.—* Make him leave off, sir. Where
is his license?”

Clergyman to Mr. Bellham.—* Where is your license? Produce
your license.”

Mr. Bellham.—* Are you a magistrate, sir ?”

Clergyman.—* No, but my father is.”

Lauyer to Mr. Beltham.—* You are not a licensed preacher ; if
you are, shew your license.”

Clergyman to Mr. Bellham.—* Come down, you stupid fellow.”
234 THE HISTORY OF THE

Lawyer to the Clergyman.—* Make him leave off, a villain.”

Mr, Bellham.—* I am neither a villain nor a stupid fellow ; but
I love all your souls, and I will pray for you.”

Clergyman to Mr. Bellham.—* If you leave off, and go away, no
one shall hurt you; but if you pray, I will charge the constable
with you.”

Mr. Bellham to the Clergyman.—*I must and wil] commend
them to God and the word of his grace, unless you will pray.”

As the clergyman declined, Mr. Bellham began to pour out his
soul in prayer with an unction and fervour which astonished the
congregation, though the constable kept shaking him, and ordering
him to “leave off.”

When the prayer was concluded, Mr. Bellham thanked the
people for their good behaviour, and began to exhort the clergy-
man and lawyer to behave better for the future, when the
clergyman said to the constable, “Take him away.” The con-
stable accordingly apprehended Mr. Bellham, saying, “‘ You are
my prisoner, sir.” Mr. Bellham replied, in his easy characteristic
manner, “ Well, that is a bad job; but I can’t help it now.” And
as he was led through the street to a public-house, he sang a hymn
with grateful joy. The whole village was raised by the occurrence,
and many rushed into the room in which Mr. Bellham was placed.
The constable ordered them all out, and then said to Mr. Bellham,
«T am very sorry for you, but if you will let me pass you out of
the parish all will be well.” Mr. Bellham replied, “ That would
be no credit to the people whose preacher Iam. Under what Act
have you taken me up?” ‘The constable answered, “The parson
told me to take you up, and the lawyer said he was right.” “If
your parson knows no more about the gospel,” said Mr. Bellham,
“than your lawyer does about the law, it is time for us, as a
people, to come to Litcham.” The clergyman and the lawyer soon
after visited Mr. Bellham, and, probably beginning to doubt the
legality of their proceedings, used various arguments and means to
persuade him to go quietly away. But Mr. Bellham was too
shrewd a man not to perceive what construction would be put
PRIMITIVE METHODIST CONNEXION. 2e5

upon such an act, and what advantage would be taken of it, if he
did as he was requested, and he therefore resolved to stand up for
his privileges as an Englishman, and not to be sent away till pro-
perly discharged by a magistrate. The lawyer was enraged and
swore, for which Mr. Bellham mildly reproved him, and he went
away, saying, ‘“‘ We will do your business in the morning.” He
afterwards returned to entreat Mr. Bellham to depart, but without
effect, and left him again, saying, “ You shall go to prison in the
morning.” After his departure, D. Banham brought Mr. Bellham
some food, and the constable charged him with the care of Mr.
Bellham, giving him his staff, and intimating that he would fetch
the handcuffs. After the constable had gone, Mr. Bellham per-
formed domestic worship with the landlady and her family. Next
morning the constable took Mr. Bellham to Lexham Hall, before
Colonel R——, a magistrate for the district. The clergyman who
had given Mr. Bellham into custody went also, and had a long
conversation with the colonel in private, during which Mr. Bellham
was kept waiting in the servants’ hall, where he embraced the
opportunity of preaching Christ to the domestics present. When
he and the constable went into the magistrate’s room, he respect-
fully wished the magistrate and clergyman good morning, and the
following dialogue took place :—

Magistrate to the Constable—“ What fellow have you got
there?”

Constable.—* A Methodist preacher, sir.”

Magistrate to Mr Bellham.—< What is your name?”

Mr. Bellham.—* W. G. Bellham, sir.”

Magistrate.-—*“ Where do you come from ?”

Mr. Bellham.—* From Lynn, sir.”

Magistrate—“ What have you been doing ?”

Mr. Bellham.— Telling the inhabitants of Litcham that Jesus
died to save them; and he died for you, sir, and I am thankful to
God for the opportunity of telling you that you may be saved now,
through Jesus Christ.”

Magistrate“ Stop, stop! Mr. H., our clergyman here, could
256 THE HISTORY OF THE

have told the inhabitants of Litcham that, without you troubling
yourself.”

Mr. Beltham.—* It is no trouble, sir.”

Magistrate.—“ Well, well; what is to be done?”

Mr. Bellham.—* What Act am I taken up under ?”

Magistrate.—* The Vagrant Act. You are a common vagrant.”

Mr, Bellham.— I did not do anything to obtain money.”

Magistrate——“I meant the Riot Act. You collected a great
number of persons together, I suppose to make a riot, as it was
late in the evening.”

Mr, Bellham.—* If I am taken up under the Riot Act, I have
no business here. Commit me to prison, and let me take my trial
before more than one magistrate.”

Magistrate.—*“ D— you. Be off out of my sight.”

Mr. Bellham.—‘ Jt is wrong to swear, sir. Jesus Christ hath
said, ‘ Swear not at all.’ ”

Magistrate.— Then don’t provoke me.”

Mr. Bellham.—* I have no desire to provoke you, sir. I speak
in the spirit of meekness. You know I have done no wrong. If
I have, I am in your hands. I hope you will do the thing that is
right.”

Magistrate—* You have done the thing that is wrong in preach-
ing without your license.”

Mr. Bellham.— «J am a licensed preacher, but have not my
license with me.”

Magistrate—* Who granted you a license ?”

Mr. Bellham.—< Squire Woodhouse, justice of the peace, at
Osten, in Lincolnshire.”

Mayistrate.—* Do you know Squire Woodhouse ?”

Mr. Bellham.—*< Yes, sir; I have taken breakfast with him and
his lady several times, and prayed with them, and he with me, and
we have had some precious seasons together. I have heard him in |
his kitchen exhort sinners to repentance. He is a wise and pious
man, and a blessing to his neighbours.”

Magistrate—“ Well, well; but if you got your license in Lin-
PRIMITIVE METHODIST CONNEXION. 237

colnshire, you must go and preach in Lincolnshire.”

Mr. Bellham.—* Yes, sir, and anywhere else. God save the
Kung.”

Clergyman to the Magistrate.—“I have a license, sir, but I can
not preach in any parish but my own, without leave of the minis-
ter of that parish.”

Magistrate—* Certainly not. And you [Mr. B.] must go and
preach in Lincolnshire.”

Afr. Bellham.— Yes, sir, and anywhere else. Jesus Christ
says, Go ye into all the world, and preach the gospel to every
creature.”

Magistrate—* I will grant you a license to preach in Norfolk.”

Mr. Bellham.—‘I thank you, sir, but I have a license to preach
in Norfolk.”

Magistrate—* Go about your business.”

Mr. Bellham.—* When I am properly discharged, sir.”

Magistrate—“ Are you any trade?”

Mr. Bellham.—‘I am a shipwright. I served seven years under
My. B., of Lynn.”

Magistrate—* You are a fine fellow,—a shipwright, a parson,
and a lawyer. Well, you may go about your business ; I have no
more to say to you.”

Mr. Bellham to the Magistrate and Clergyman.—< Good morning,
gentlemen.”

Magistrate to Mr. Bellham.—* Good morning. Where are you
going now?”

Mr. Bellham.— To Castleacre to preach, and then to Westacre,
and then to Lynn, sir.”

Magistrate.—“ I hope you will not come to Litcham any more ;
if you do, we must send you to the treadmill.”

Mr. Bellham.—* We shall come again, sir; not to offend any
one, but to do good in God’s name.”

Magistrate—“ You may go.”

Clergyman to the Magistrate.—* Stop, sir, there is something for
him to pay. Constable, what is it?”
238 THE HISTORY OF THE

Constable—* Hight and ninepence, sir.”

Clergyman to Mr. Bellhom.—* Bight and ninepence. You will
discharge that bill, and then you are at liberty.”

Mr, Bellham.—* I am at liberty, sir; the magistrate has set me
at liberty.”

Magistrate to the Clergyman.—* Let the féllow go.”

Clergyman.—* But who is to pay the eight and ninepence ?”

Magistrate.-—* Pay it yourself; bringing your fellows here.”

Mr. Bellham.—< V1 pay it, if it is just and right. But I think
the debt belongs to Mr. H.”

Magistrate.—< Be off.”

Mr. Bellham.—* Good morning, gentlemen.”

Mr. Bellham and the clergyman left the room together, and Mr.
Bellham said to him, “God forgive you, sir; I wish you well.”
But the reverend gentleman was too chagrined to reply.

It may not be improper to add that the missionaries continued
to visit Litcham, and succeeded in erecting a chapel and establish-
ing a society, from which two preachers have been called into the
itinerancy, Messrs. James and Mark Warnes.

During the year 1824 other cirenits in Norfolk made some ad-
vancement, and Yarmouth and Upwell became heads of new
circuits. We have not found any early account of the introduction
of Primitive Methodism into either of these places ; but from two
articles published in the connexional magazine we learn that Yar-
mouth was visited by the missionaries of the connexion about the
beginning of the year 1823. The late Mr. 8. Atterby, writing an
account of the opening of Yarmouth chapel, under date of Febru-
ary Sth, 1830, says, ‘Seven years have elapsed since a society of
Primitive Methodists was first formed in the populous town of
Yarmouth. The commencement being small and feeble, the con-
gregation worshipped in a house. But after the members began
to multiply, a large room was obtained for preaching, and in it
many precious souls obtained salvation.” From a more recent
account we learn that “ the authorities of the infant society re-
solved, amidst much ridicule, to commence a Sabbath-school, and
PRIMITIVE METHODIST CONNEXION. 239

succeeded in gathering together a few neglected little ones from
the streets. These were taught in a small room hired for the pur-
pose; and it was often predicted that this little school would
become extinct, but by prudence and perseverance it was kept in
existence, and in time became a flourishing institution.”

At the conference of 1825 the circuits in Norfolk, with that of
Cambridge, were formed into a new district, called Norwich dis-
trict. The following year North Walsham was made into a circuit,
with one travelling preacher. In the year 1828 Brandon, in
Suffolk, was added to the number of circuits in Norwich district.
We have not been able to obtain any information respecting the
commencement of the cause in that circuit, but judge it probable
that the first missionaries to Norfolk soon extended their labours
into this part of Suffolk. At the conference of 1828 Norwich dis-
trict employed 15 travelling preachers, and had 158 local preachers,
1998 members of society, and 22 chapels.

We must now glance again at the missionary operations of Hull
circuit. Whilst Mr. Clowes was labouring in London, then under
the care of Hull circuit, Mr. W. Turner, of Redruth, in Cornwall,
urged him to send missionaries into that county. Mr. Turner
was not then connected with any religious community, but was
labouring to do good, and had several persons under his charge
who had been benefited under his labours; and he was desirous of
himself and his society being united with the Primitive Methodists.
Satisfactory arrangements having been made, Mr. Clowes agreed to
visit Redruth, where he arrived early in October, 1825. We sub-
join a few extracts from his journal :—

«Sunday, October 9th, 1825, I led a class at seven o’clock in
the morning. In the afternoon I preached in the open-air at
Redruth ; the congregation was large and well-behaved, and some
of my hearers were convinced of their sinful nature and evil
practices. In the evening I held a service in the house of Mr.
Jenkin. The next day I spoke in a dwelling-house at Ilogan-
highway. I felt well while preaching ; and in the prayer-meeting
which followed persons were in distress about their souls, but not
240 THE HISTORY OF THE

many of them were converted, On Tuesday, 11th, I preached at
St. Day’s, and had a shaking time. The next night I exhorted at
Redruth. On the following day I went to St. Austell, a distance
of twenty-two miles, in the neighbourhood of which Mr. Stephen-
son had a few members who had belonged to Mr. O’Brien. These
people had two chapels, one at St. ‘Asaatell, and the other at the
Downs ; one was built of mud, and the other of stone and mud.
As the people wished to be placed under our wing, I stated the
principles of our discipline, of which they approved.

“On Sunday, October 16th, I preached in St. Austell chapel,
but had not much freedom of soul. Next, I preached in the
Downs’ chapel, and had good liberty. I afterwards led a lovefeast
at St. Austell, where the people spoke freely. On Monday
evening I spoke again, when the power of God flowed in an
unbroken stream. On Tuesday I opened Holmbush, where
backsliders were very numerous. On the next evening I missioned
Biscovay, and had good liberty. Here Captain Rich invited me to
lodge at his house, and to make it my future home. I preached
again at the Downs and Biscovay ; but I felt the work of digging,
to get a solid foundation, to be very hard.

“Sunday, October 23rd. In the morning I preached in the
chapel at St. Austell Downs, and as I was describing the suffering
of Christ, a thrill went through the people. In the afternoon I
officiated at St. Austell, and felt divine assistance. I was after-
wards requested to visit a lady of quality who was in distress about
her soul; and whilst I talked to her and prayed for her, she cried
for mercy, obtained liberty, and praised God aloud. The evening
service was a lovefeast ; the chapel was filled, and the experience
of the speakers was simple, clear, and powerful. The next day I
went to Redruth, and preached to a large congregation. On the
27th, I preached at the North Country house; many persons
could not gain entrance, but they patiently stood around the
doors, and the word preached cut like a two-edged sword. On
the day following, I went to Twelve Heads, and preached in a
house by the side of a hill. I was grieved at the imprudence
PRIMITIVE METHODIST CONNEXION, 241

manifested by certain persons belonging to another community, as
they hindered others from hearing, and prevented the conversion
of sinners. At the close of the service I went to sleep at a house
across the hill; but as it was closed, I had to proceed to Redruth,
with a weary body and wet with perspiration. Such are some of
the disappointments and toils of a missionary’s life.

“Sunday, October 30th. In the morning I led a class at
Redruth: in the afternoon I preached with freedom; and in the
evening the crowd was so great, that it was with difficulty I could
get into the place. One person was convicted, and retired in great
distress, and then sent for me and others to go to pray with him.
‘When we arrived we found him in bed, much dejected. When I
began to talk to him he arose, and wandered about the house in
the deepest agitation. I then began to sing, whereupon he fell
upon his knees and cried aloud for mercy. We instantly joined
him at the throne of grace, and God loosed the bonds of the
captive exile, and let him go free. His wite perceiving what was
done, kneeled upon the stairs; we cried to God in her behalf also,
and he set her soul at liberty. A neighbour hearing the noise, ran
into the house, and the power of the Highest arrested her also ;
she kneeled down to pray, and found salvation. Then a second
person came into the house, and was convinced, and prayer was
continued in her behalf; but I was necessitated to retire and leave
the people, who were praying like wrestling Jacob.

“On Monday, October 31st, I preached in another part of
Redruth, and some of the vilest of the vile were awakened to a
sense of their danger. One woman, sixty-four years of age, was
thrown into the greatest agony through her sins being set in battle
array against her; but she was enabled to believe, and then she
sang, ‘Once I was blind, but now I see.” A young woman also
was seized with the Divine power, and she cried vehemently to
God to heal her backslidings. After pleading for some time, God
answered her prayer, and made her happy. Next day, November
1st, I preached again at Redruth, and had freedom of soul. While
visiting some families, one woman cried out with vehemence, ‘ Oh,

R
242 THE HISTORY OF THE

what a sinner I have been!’ But God, who is rich in mercy,
saved her, and her ecstasy was great. In the evening I was at
St. Day, and a goodly company heard with attention, whilst I
published the news of salvation.”

‘We pass over numerous similar passages, and insert the closing
account of Mr. Clowes’s missionary labours in Cornwall. “TI next
preached in succession, and with increasing influence and success,
at St. Blazey, St. Austell, Folgas, the Downes, Redruth, North
Country House, Biscovay, and at other places. Conversions
frequently occurred, and at the principal places the congregations
increased rapidly. I frequently addressed large multitudes in the
open air, and engaged largely in ministerial family visiting. On
Monday, February 24th, 1826, I attended our preparatory quarterly
meeting at Redruth, when the number of members in the mission
was reported to be 235; and our financial affairs were good; so
that we received nothing from Hull cireuit’s funds, either for
salaries or for travelling expenses.”

It is to be regretted that Mr. Clowes could not continue longer
in Cornwall, as his labours there would have greatly strengthened
and augmented the infant societies. His immediate successors,
however, were eminently owned by God, and their labours crowned
with abundant success.

In September, 1826, the late Mr. John Garner became super-
intendent of the Cornish mission, and he and his colleagues had
the happiness of witnessing the conversion of many hundred souls.
In the month of March, 1827, a great revival broke out at Redruth
and in the neighbourhood, and thence extended itself to St.
Austell and other places.

“Frequently no less than twenty persons joined our society in
an evening,’ says. Mr. Garner: “and during the ten months I
have been at Redruth, more than six hundred have united with
the Primitive Methodist connexion in Cornwall.”

From the following account, furnished by Mr. Joseph Grieves,
one of the early missionaries in Cornwall, it appears that a great
proportion of the members in Cornwall belonged to the St. Austell
part of the mission.
PRIMITIVE METHODIST CONNEXION. 243

“Mr. W. Clowes was the first Primitive Methodist missionary
to Cornwall. His labours were chiefly confined to Redruth and
the vicinity; he paid a few visits to St. Austell and a few
neighbouring places, but his head quarters were at Redruth, where
he laid the foundation of a revival which broke out just after he
had left the country. He was succeeded by Messrs. John Garner,
W. Driffield, Richard Abey, and John Hewson. Mr. Hewson was
the superintendent of the St. Austell mission, the other mentioned
brethren were stationed at Redruth. In July, 1827, I was sent by
the Hull circuit to labour with Mr. Hewson in the St. Austell
mission, and the Lord prospered the work of our hands.

“On Sunday evening, July 22nd, whilst preaching in St.
Austell chapel, the whole congregation seemed moved by the Holy
Spirit ; cries for mercy and shouts of glory drowned my voice ; I
stood upon the pulpit stairs and exhorted penitents to believe for
present salvation. Numbers fell down in the pews; but how
many were saved I cannot say. The converting work went
through the mission, and we visited several new places with
success. On the ‘ Wrestling Downs,’ about a mile from St.
Austell, we had a glorious work. This place derived its name
from being the spot on which the annual wrestlings took place at
the parish wakes. On a Sunday previous to one of those annual
games a camp-meeting was held on the Downs, when fervent
prayer was offered to God to stay the prevalence of vice, and
abolish the Sabbath-desecrating custom, and one of the umpires
of the games was arrested by the awakening Spirit of God,
abandoned his evil practices and became a member of society.
Other lovers of the games were abashed, and sought a more retired
place on the opposite side of the town, where they could carry on
their sports without molestation. A chapel was erected on the
‘Wrestling Downs, which has been the birth-place of many
souls. Sinners were saved and societies formed at Mevagissey,
Lostwithial, New Mills, St. Blazey, Polgooth, Tregenessey, Bisco-
vay, Mendew, Kessel, and Tregrehain Mills, and at the last four
mentioned places chapels were erected. During the same year,

RQ
244 THE HISTORY OF THE

1827, I opened St. Stephens, St. Columb, St. Minver, and Sticker.
On January, 3rd, 1828, I opened Ladock; and formed a small
society.

«The mission during the time I was in it paid all its demands,
and at the September quarterly meeting of 1828 contained 457
members, and the home branch of Redruth circuit then contained
282 members.” At the conference of 1828, Redruth was a
circuit, having twelve travelling preachers stationed to it.

During Mr. Clowes’ missionary labours in Cornwall, he visited
Plymouth, in Devonshire, with a view to establish a mission in this
large town. “As it had been arranged that I should visit the
town of Plymouth,” he says, “for the purpose of missioning it, I
set off on Thursday, December 22nd, 1825; and on Sunday, the
25th, I preached three times in Plymouth. I did not feel much
liberty, yet I trust good was done.” Mr. Garner and_ his
colleagues also visited this town, and a society was established, but
we are not able to furnish any particulars of their success. The
society never was strong, and soon became extinct. It is probable
that the town did not receive all the labours and the attention
which its importance demanded, and that this was one cause
among others of the lack of great and permanent success. In a
subsequent chapter we shall have to record a second attempt to
establish Primitive Methodism in Plymouth, and the encouraging
success thereof.

We must now turn to the north of England, and briefly
chronicle the missionary efforts of Sunderland and Carlisle circuits,
both of which opened a mission in Scotland,—one in Edinburgh,
and the other in Glasgow. The commencement of the mission to
Edinburgh shall be given in the words of Mr. Thomas Oliver, one
of the two missionaries first sent to this city.

“ Karly in April, 1826, the Sunderland circuit appointed brother
Clewer and myself to open a mission in Scotland. Our funds
were Jow, and as travelling by coach was then expensive, we set
out on foot, and walked all the way into Scotland, preaching at
Morpeth, Alnwick, and Belford, as we proceeded. When we
PRIMITIVE METHODIST CONNEXION. 245

arrived in Edinburgh, we felt the magnitude of our work, but in
the fear of the Lord we entered upon it.

«While Mr. Clewer and I were going across the eae Market,
where the bodies of many of the Scottish Martyrs were burnt to
ashes, we each felt a peculiar baptism of the Holy Spirit, and Mr.
C. said ‘this is the place where we must open our commission.’
I consented.

“On the 13th April, 1826, we went in the fear of the Lord
into the Grass Market to deliver our message of salvation. I
went to a house to borrow a chair to stand upon, but was refused ;
I therefore mounted some flags for my pulpit near the middle of
the Market-place, and we began to sing, ‘ Arise, O Zion, &. I
preached from, ‘Is all well, wherefore came this mad fellow to
thee?’ (2 Kings ix. 11.) The people seemed affected under the
word. We sold two hymn books, and were invited to visit a sick
man. Brother Clewer preached the Sunday evening following
with great effect to a large congregation. Our way opened before
us, a congregation was collected, sinners were converted, a society
was formed, a room was taken on rent, and fitted up as a place of
worship, and the Lord prospered our labours in it. We also
adopted a course of visiting from house to house, in the Grass
Market, Cowgate, and Westport, where we came in contact with
many who were without a saving knowledge of the truth. We
entered the abodes of poverty, affliction, and distress, and repeated
the story of the cross, our hearts burning with the Saviour’s love,
and we often saw tears streaming from the eyes of the inmates. I
find the following remarks in my journal, under date of April
10th, 1827. ‘It is twelve months this day since we entered
Edinburgh. Since then we have preached in most of the villages
and towns around, within eight miles of the city, and have visited
Dunfermline and its vicinity. The mission in the Grass Market
has gained a good establishment. Since January 9th we have
visited 715 families in the Grass Market, Cowgate, and Westport.
Tracts have been distributed to each family, and great good has
been done.’
246 THE HISTORY OF THE

«We commenced our second round of visiting this morning,
after an absence of three months from the same streets. We were
received with kindness, and we have reason to believe that by the
blessing of God upon the tracts we left, and the advice we gave,
good has been produced. Not succeeding in the towns and
villages around, we gave special attention to family visiting in the
city. We visited ten families a day, five days in the week. We
took down the names of the families, their residences, the number
of children they had, how many did not attend school who were
capable of instruction, the oecupation of the parents, whether they
had a bible, whether they had employment, inquired what place of
worship they attended, and left a religious tract with each family.

“In the Grass Market alone we thus visited 429 families ; 113
of these were Irish, 289 children capable of instruction, belonging
to those families, did not attend any school. About 200 heads of
families were out of employment, there were upwards of seventy
poor widows, and other destitute persons, and 123 families were
without bibles.

“Our preaching place had been formerly employed as a weaving
factory. It would hold 600 or 700 persons, and was well
attended. The respectable people in the city responded to our
application for pecuniary help, and we got the room fitted up with
benches, free for the poor. The rent was £20 a year, and the
fitting up cost £30. About £100 was subscribed by the respect-
able people in Edinburgh, to meet the expenditure, and assist the
mission.

“ Our labours, and the reports of this mission, excited attention
amongst other churches to the great necessity of city and town
missions throughout the country, and thereby contributed in some
measure to the establishment of these important and beneficial
institutions.”

During the first year of the Edinburgh mission, Mr. N. West
was sent to superintend it, and in the connexional magazine for
May, 1827, there is an account from his pen of the operations and
prospect of the mission similar to the foregoing by Mr. Oliver.
PRIMITIVE METHODIST CONNENION. 247

Mr. West was a man of more than ordinary physical and mental
energy, and for several years had been extensively useful in the
connexion, and his appointment to that important mission was
doubtless regarded by many as likely to be productive of great
good ; and for a time his labours appeared to be highly beneficial.
Some misunderstanding, however, arose between him and Sunder-
land circuit authorities, and at the conference of 1827, he was
stationed for South Shields circuit. He refused to go thither, at
the proper time, at least, and made a division in Edinburgh, taking
possession of the preaching room, and drawing with him the largest
portion of the society. Mr. John Bowes, a man of respectable
abilities, and who had been very useful for a few years, was sent to
Edinburgh to succeed Mr. West, but soon afterwards espoused his
cause, and united with him in his efforts to raise another society.
They and others laboured together for a time, and established
preaching at several places in Scotland besides Edinburgh ; but ere
long they disagreed among themselves, and separated from each
other. The design of this history, and the brevity we have
resolved to maintain throughout, forbid a more lengthened account
of those unhappy occurrences, or further reference to the persons
who took the lead therein. The Primitive Methodist society in
Edinburgh survived these serious calamities, and continues to this
day, but has never attained that vigour and prosperity which it
seemed likely to realize before those occurrences took place.
About three months after, Sunderland circuit sent two mission-
aries to Edinburgh, Carlisle circuit sent Mr. James Johnson as a
missionary to Glasgow. He arrived in this populous city on July
13th, 1826, and soon began to preach with considerable effect in
the open air, in several conspicuous places. Much good appears
to have been done under his zealous labours, and the prospect of
permanent success was cheering. In the month of October, about
one hundred persons had united in church-fellowship, anda preach-
ing room was obtained, capable of holding about seven hundred
persons, and the expenses had been mostly met by the contribu-
tions of the members and the congregations. The mission in this
248 THE HISTORY OF THE

city was not so calamitous in its early history as that in Edinburgh,
and in the course of two or three years became an independent
station, or separate circuit, with two travelling preachers.

We have now to record the commencement of a mission under
the direction of a general missionary committee. At the confer-
ence of 1825, what was called a “general missionary establishment”
was formed, “to be managed by a general missionary committee,”
aided by auxiliary committees in different districts, and to be sup-
ported by money raised in all the circuits. Hitherto each circuit had
pursued its own missionary labours according to its inclination or
ability, which had doubtless tended to the rapid spread of the
connexion through most parts of England; but as many of the
circuits could no longer enlarge their borders without sending
missionaries to a great distance, it was judged best to form a
central committee of management, and it was hoped that by the
contributions from the circuits in general, missions could be
conducted on an extensive scale, without interfering with the
missionary efforts of circuits which might be able to continue their
operations, supported from their own resources.

The circumstances of the connexion at that time, however,
rendered this well-intended regulation comparatively useless.
We do not find more than one mission undertaken by the general
missionary committee of that period, or placed under its care.
Oaken Gates circuit had sent Mr. James Roles as a missionary
into Pembrokeshire, the most western county of South Wales, and
as the circuit was then considerably in debt, it was deemed prudent
to transfer this new mission to the general missionary committee,
which was immediately done. In the magazine for the month of
November, 1825, the following account was published :— Labours
of the general missionary committee. Extract of a letter.
Pembrokeshire, August 2nd, 1825. Dear brother Bourne,—I
have the happiness to inform you that the work of God is be-
ginning to break out in Pembrokeshire mission. We have opened
twelve places, at most of which there appears to be a good
prospect. We have formed one class, and I think we shall be
PRIMITIVE METHODIST CONNEXION. 249

able to form seven or eight more the next time we go round. At
Haverfordwest I have preached two Sundays, to very large
congregations. The prospect there is very good, but we shall be
in want of a preaching room. 1 wish you to send word whether
we must take one. There are four or five houses opened for us to
hold meetings in, but they will not hold one sixth part of the
people that come to hear the preaching ; so that we shall not have
room to accommodate our congregations when the weather proves
unfavourable. We are invited to ten or twelve more places. Our
congregations are large, and the way opens wherever we go.
Yours in the Lord, James Roles.”

“This letter,” says the editor, Mr. H. Bourne, “contains an
account of the first-fruits of the labours of the general missionary
committee of the Primitive Methodist connexion. The opening of
their missionary labours the Lord has thus crowned with success.”

But Mr. Roles was somewhat deceived by appearances, and did
not make sufficient allowances for the love of novelty among a
people living in a remote corner of the kingdom, where new efforts
to do good and open air preaching were then of rare occurrence.
A few months served to cool his ardour, and disappoint his
sanguine expectations. The tide of popular feeling turned against
him and his colleagues, and so gloomy became the prospects of the
mission, that the general missionary committee determined to
relinquish it as not being providential, and to remove the three
missionaries then on the ground. But at the earnest request of
one or more friends, the committee soon afterwards decided to
send one preacher to labour in that extensive mission, the writer
or writers of the request for one, having promised to pay his
salary. A young man between eighteen and nineteen years of age
was accordingly sent in July, 1826. A hazardous step for the
committee to take, which nothing but lack of experienced preachers
could justify. It is due to the committee to say that several of its
members, when they saw the youthful appearance of the preacher,
expressed their doubts as to his suitability for the station; but
Mr. James Bourne strongly maintained opposite views. The
250 THE HISTORY OF THE

hardships, toils, and privations of the youthful missionary were
neither few nor small; but through the blessing of God on his
persevering labours, the ruined mission revived, became self-
sustained, and ere he removed from the country in 1828, was
made into Haverfordwest circuit, with a cheering prospect of
continued and enlarged prosperity. In the stations of the
preachers for 1827, W. Braithwaite is said to be under the direct-
ion of the general missionary committee, but we have not been
able to find any record of his labours.

Notwithstanding the missionary efforts we have recorded in this
chapter, the period to which it refers was one of trial and declen-
sion to the connexion in general. The number of members
reported at the conference of 1824, was 33,507. At the following
conference 33,582 were reported, being an increase of only
seventy-five for the year. The two next following conferences,
namely, those of 1826 and 1827, did not publish any number. At
the conference of 1828, the number reported was 31,610, being
1897 fewer than were reported at the conference of 1824, four
years before! It is no marvel that this declension should have
been an occasion of deep and painful solicitude to the connexion’s
best friends. It brought upon Mr. Hugh Bourne a flood of
sorrow, by which he was well nigh overwhelmed, and appears to
have shaken his confidence in the continuance of the connexion.
His doubts on this subject were gravely expressed to the late Mr.
W.G. Bellham, when Mr. Bourne accompanied him to a district
meeting at Fakenham, in the spring of 1826. And though Mr.
Bourne’s temperament would render him liable to look at the state
of things in the most unfavourable light, he was not alone in his
apprehensions of the probable dissolution of the community ; many
others who felt interested in its welfare shared more or less in
these painful doubts. But at this distance of time, when the
declension can be viewed calmly and more clearly and comprehen-
sively than during the period of its occurrence, thoughtful minds
will not be surprised that it should have taken place. The
extension and increase of the connexion had been amazingly rapid.
PRIMITIVE METHODIST CONNEXION. 251

Societies arose in quick succession in most parts of England, and
speedily became both self-sustained and self-governed. These
were composed of members whose experience in church affairs was
small, and whose views of ecclesiastical discipline were necessarily
limited and imperfect. It is no wonder that when trials came,
many of these young inexperienced societies should be greatly
agitated, and suffer material declension in numbers. Two or
three causes especially contributed to these evils. First, the too
rapid increase of travelling preachers. The demands for mission-
aries was so great, that sufficient numbers possessing the requisite
qualifications could not be obtained, and too little care was
exercised in the selection. Unsuitable persons were thus intro-
duced into the regular ministry, who proved to be a burden, and,
in some instances, a curse rather than a blessing. The societies
languished under their inefficient labours, and even once flourish-
ing circuits became feeble. A second cause of the declension was,
the introduction into the societies of some ambitious turbulent
persons, who had been connected with various other communities.
The connexion has never sought to foster divisions in other
societies, nor to proselyte persons from other communities. It
has aimed rather at preaching the gospel to the outcasts of society,
and gathering the lost sheep into the fold of Christ. But in
forming societies of those who had been brought to God through
its missionary efforts, other persons occasionally crept in of a
questionable character. Disappointed in their ambitious schemes
in older communities, they sought admission into less experienced
societies, and there readily acquired influence and authority, which
they exercised to the great detriment of the infant churches.
Dissensions and disruptions were the fearful results, and many
prosperous churches were nearly ruined by the despotism of a few
ambitious men. Then, thirdly, the period to which this chapter
relates, was one of great commercial distress in the manufacturing
districts. Thousands upon thousands were thrown out of employ-
ment, and suffered incredible hardships and privations. Mobs
assembled in various places, and soldiers had to be called out to
252 THE HISTORY OF THE

quell them. These things naturally operated prejudicially among
the infant societies in these districts. The number of preachers
could not be maintained, the rent of rooms could not be raised,
nor other expenses met as before. Hence, the relinquishment of
preaching places, and the loss of poor and feeble societies. All
these things considered, the marvel is not that the connexion
suffered some declension after its rapid extension and increase, but
that the declension was not more serious than it proved. The
societies generally preserved their simplicity, zeal, and life, and
came through the fiery trial greatly improved in experience,
wisdom, and stability.

In this critical period, Mr. Hugh Bourne rendered eminent
service to the connexion, which merits a grateful record in this
place. His views, on the whole, were doubtless too gloomy, and
the measures he advocated, perhaps, too severe; but his sagacity,
his energy, and his determination were exercised for the con-
nexion’s benefit, and in a great measure contributed to its
preservation and revival. In many of the new rules made at the
conferences during the period in question his hand is apparent.
Some of these rules were very stringent, but they tended both to
purge the ministry of inefficient preachers, and to curb the despotic
power of aspiring and unstable laymen. And, as far as Mr.
Bourne’s influence extended, these stringent rules were carried out
without mitigation, and, generally at least, without partiality.
Human infirmity was sometimes apparent in his enforcement of
rigorous measures, and good men occasionally complained, and not
without reason, of severe treatment; but on the whole, Mr.
Bourne rendered great and distinguished service in this time of
trial, and, under God, conferred lasting benefits upon the con-
nexion. Here we close our observations respecting the declension
experienced between the conference of 1825 and that of 1828. In
the next chapter we shall have the more pleasing task of recording
the revival and prosperity of the community.
PRIMITIVE METHODIST CONNEXION, 253

CHAPTER XVI.

Shrewsbury Circuit’s Mission at Bishop’s Castle-—Brinkworth Circuit's
Missions.—Berkshire Mission.—A Mission in Hampshire commenced
by Mr. Russetu.—Newbury and other new places opened.—Two fresh
Mission Stations selected—Miss Smrru’s success in the Hampshire
Mission.—Mr. Russext’s brutal treatment at Wantage, Farringdon,
Shrivenham, &c.—Great increase of members in Shefford Circuit.—
Opening of Wallingford.—Chippenham Mission.—Motcombe Circuit's
Mission.—Salisbury made a Circuit—Redruth Cireuit.—Penzance
Mission.—St. Ives Mission.—St. Austell made a Circuit.—Pyworthy
Mission.—Barnstable and Bideford Mission.—Exeter Mission.—Pro-
sperity of Lynn Cireuit.—Mr. J. Pos sent as a Missionary to Docking.
—Prosperity of North Walsham Cireuit.—Mr. R. Kny’s extraordinary
and successful Missionary labours——Messrs. AppLesy and TrriEy’s
Missionary labours at Bury St. Edmund’s.—Irish Missions.—Norman
Isles Mission.—Canadian Mission Annual increase of the Connexion.
—Statistics at the Conference of 1833.

N our last chapter we had to narrate some declension in the
community, in this we shall have the pleasure of recording a
revival, and considerable prosperity. We purpose to detail the
progress of the connexion as far as we are able, for a period of five
years, namely, from the conference of 1828 to that of 1833. This
was a period of considerable missionary effort. We begin with
the extension of the missionary work in England ; and in the first
place, as first in the order of time, with the mission of Shrewsbury
circuit at Bishop’s Castle. Bishop’s Castle is an ancient town,
formerly of more importance than at present, about twenty miles
south-west of Shrewsbury. The missionaries of the connexion
visited the place and neighbourhood soon after they began their
missionary operations in Shrewsbury and the vicinity, and some
societies were formed at several villages between these towns.
254 THE HISTORY OF THE

But their first efforts to establish a cause at Bishop’s Castle were
without success. The town had for generations been notorious
for wickedness, cruelty, and hatred of the followers of Christ. Its
immorality and vice procured for it the nickname of “little
Sodom.” The stupidity of the people in religious matters may be
inferred from the saying of a pious clergyman who came to the
parish, namely, “previously to my coming here I had to feed
lambs, but now I have to drive asses.” But evangelical Dissenters
could hardly use these terms with propriety; the inhabitants
would not submit either to be driven or led by them, but
chose rather to drive them from the town with insults and violence.
The first Primitive Methodist missionaries were insulted, abused,
and even stoned from the place. A pious clergyman of another
parish, a great friend to the missionaries, who sometimes preached
for them, and permitted them to preach in his kitchen, volunteered
on one occasion to accompany one of them to this wicked and
persecuting town; but a furious mob stoned both the clergyman
and the missionary, and drove them away.

Another attempt, however, was made on Sunday, August 10th,
1828. Mr. Richard Ward was preaching at some villages not
many miles distant during the preceding week, and engaged the
societies to unite in earnest prayer for the Divine blessing on his
intended visit to the town on the Sabbath. On the day appointed,
he and Mr. Thomas Evans, a local preacher in the'cireuit, went in
the name of the Lord to proclaim the gracious tidings of salvation
to the sinners. of this notorious town. After passing through
several streets in search of a suitable place in which to preach,
they agreed to solicit the bailiff to give them permission to preach
in the market-hall, but they met with a denial in peremptory and
uncourteous language. Some of the people also insulted them as
they passed through the streets. They resolved, however, to hold
a religious service if possible, and stood up for the purpose against
the door of an old thatched cottage in front of the castle green.
When they began to sing a few aged women and some children
soon surrounded them, and they were allowed to finish the hymn
PRIMITIVE METHODIST CONNEXION. 255

and offer prayer without interruption. While singing a second
hymn a motley assembly gathered before them ; though it was the
Lord’s-day, some carried scythes, some sickles, some bundles of
various colours and sizes, and others stood with great sticks in
their hands and pipes in their mouths. When the hymn was sung
Mr. Ward began to preach, but some of the baser sort threw
stones, knocked off the hats of the peaceable hearers, and strove
to get to the preachers. They were, however, terrified by a great
fighter who stood in the congregation, wishful to hear the sermon.
He, seeing the design of the persecutors, swore aloud that if any
of them touched the missionaries he would knock them down.
This earnest threat intimidated the disturbers, and they drew back.’
Some of them, however, got behind the cottage, and thence tossed
stones over it, which fell upon the heads of some of the congrega-
tion. A rough-looking man, without hat, struck the attention of
Mr. Ward, through his singular movements, frequently withdraw-
ing from the congregation, and as frequently returning. He,
however, had no intention of creating a disturbance ; the sword
of the Spirit had pierced his heart, and, smarting from a wounded
conscience, he sought relief by retiring from the preaching; but
his attempt was unsuccessful; he could find no comfort till he
came to Christ for mercy. The noted pugilist was also convinced
of sin under the same sermon, and both these men afterwards
became members of the society. When this service was over, the
preachers announced their intention of preaching there again in
the evening. A woman, with tears in her eyes, offered her house
for their accommodation; but the mob swore that if the service
should be held therein, they would either unroof it or burn it down,
and the preachers deemed it best to preach again in the open air.
They did so, and to a large congregation. But the “ mixed
multitude” presented a singular scene, and gave expression to
widely different emotions. Some wept aloud on account of their
sins; others mocked; some uttered profane oaths, and several
threw stones at the preachers and their friends. When the
service was over, the ungodly stoned the preachers, and three
256 THE HISTORY OF THE

friends who had accompanied them out of the place. The roads
had recently been repaired, and stones were plentiful. They were
freely used, and the preachers and their friends were in danger of
being seriously injured. To avoid this, they got over the hedge
into a pasture, and proceeded to a distance from the road. The
mob followed: but when they had thrown all the stones they had
brought over the hedge with them, they contented themselves with
hissing, groaning, and yelling at the helpless few, who were happy
to escape with nothing worse.

The following Sunday found Mr. Ward and his friends occupy-
ing the same place again. They were favoured with several
hundred hearers in the afternoon service, and met with little
interruption. At the close, they were invited to the house of a
person of the name of Pugh, and were grateful to accept of the
invitation, that they might obtain some repose till the evening
service. Several hundred persons again assembled at the appointed
hour, and though some of the mob threw a few stones, no injury
was inflicted, and the service closed somewhat peacefully.

Mr. Ward visited the town again on the 24th of the same
mouth, and held two religious services, as on the preceding
Sabbaths. The congregations were larger than on the former
occasions, and many of the people listened to the preached word
with serious attention. Mr. Ward commended them for their
conduct, and expressed a hope that they would always be peaceable
and orderly in future. At the conclusion of the service, he
received many friendly greetings, and several persons of respect-
ability invited him to pay them a visit when he came next. No
more open persecution of any moment befel the missionaries here :
several persons obtained spiritual good under their ministrations,
and a society of devout souls was ere long organised. Among
these were the two men before named, Mr. Pugh, who first invited
the preachers to his house, and his wife, two of his sons, and some
of his daughters, and he granted the use of one of his houses for
the preaching of the gospel. Both he and his two sons afterwards
became local preachers. They were respectable tradesmen, and
PRIMITIVE METHODIST CONNEXION. 257

had been formerly employed by the clergyman of the town, a
gentleman of wealth, and a magistrate, but unhappily unacquainted
with evangelical religion, and a bitter enemy to dissent. Mr.
Pugh and his sons had to sacrifice his patronage and support for
their conscientious union with the people through whose ministry
they had been brought to the Saviour. It is mournful to add that
this bigoted clergyman soon afterwards was taken ill while in his
carriage on his way to a ball, and returned home; but on finding
himself relieved after reaching his residence, he entered his carriage
a second time to mingle with the gay assembly, which had more
attractions for him than the couch of the afflicted or the abodes of
suffermg. He, however, became worse again, was obliged to return
home ere he reached the place of amusement, and in a few hours ex-
pired! Mr. Pugh and his sons held on their way. One of the sons,
Mr. John Pugh, became a pious and devoted travelling preacher, but
having been put into a damp bed, he suffered so fearfully that he
was soon afterwards brought to the grave, and his pious course
thus quickly ended. He died, however, in the faith and hope of
the gospel, and not under melancholy circumstances similar to
those under which his former clerical employer departed hence.
The society formed at Bishop’s Castle continued to prosper, and in
due time a convenient chapel was erected.

About the time that Mr. Ward visited Bishop’s Castle, he and
Mr. J. Richards conducted missionary operations in numerous
villages and hamlets, with various results. At the village of
Kempton, which Mr. Ward visited on August 21st, 1828, he was
so violently opposed by a proud and haughty man who had great
influence over the people, that they would neither give him nor
sell him any food, and he was in danger of fainting, having been
unable to obtain requisite refreshment for several days. He,
however, resolved to preach to the people, if possible, and began to
sing in the street. His ungodly opponent threatened to put him
into the dungeon if he continued the service, but Mr. Ward gave
him a shrewd reply, and disregarded his threat. Finding he could
not prevail with the preacher, he then threatened the people that

8
258 THE HISTORY OF THE

if they stood to hear the sermon, he would inform his lordship,
their employer, and get them turned out of their employment.
Three of the hearers were brought under religious impressions,
and united with the society at the neighbouring village of Clun-
ton; in consequence of which, their haughty opponent succeeded
in getting them deprived of their employment. His days of
oppression, however, were numbered. A few months afterwards
he fell into the river Severn in a state of intoxication, and was
drowned!

At several villages the missionaries succeeded in forming small
societies; the cause gradually gathered strength, and in 1832
Bishop’s Castle became the head of a new circuit, with two
travelling preachers and 135 members. The ensuing year was
one of progress, despite of considerable opposition ; the number of
members reported to the conference of 1833 being 175. Further
notices of this circuit will be found in succeeding chapters.

We must now narrate the progress and missionary labours of
another new circuit—that of Brinkworth—also formed by Shrews-
bury circuit, as mentioned in a foregoing chapter.

This young and vigorous circuit early took the management and
responsibility of Stroud branch (as previously intimated,) in
Gloucestershire, and made up all its financial deficiency ; and
being blessed with increasing prosperity, it resolved at the March
quarterly meeting of 1829, to open a mission in the northern
extremity of Wiltshire, and in the neighbouring portion of the
county of Berks. A few persons from villages in these localities
had attended the religious services at certain places within the
limits of the circuit, and having been beneficially impressed, were
wishful for the preachers to visit the villages where they resided.
It was hoped by the circuit authorities that great good might be
done by complying with their requests; and with the view of
enlisting the sympathy, and engaging the prayers of the societies,
in the behalf of the intended mission, a missionary meeting was
held at Wootton Bassett, on Good Friday, 1829. A numerous
assembly was convened, many zealous friends having come from
PRIMITIVE METHODIST CONNEXION. 259

different parts of the circuit, and the speakers pleaded with
characteristic warmth and energy the missionary cause. The God
of missions was eminently present, the Divine glory overshadowed
the crowded congregation, and many of the people were filled with
faith and the Holy Ghost. All seemed to: feel a deep and lively
interest in the undertaking, and numbers solemnly engaged to aid
it by their contributions and their prayers. The spirit which
pervaded both speakers and hearers augured well for the success
of the mission, and the shower of spiritual blessings then vouch-
safed was regarded as evidence of the Divine approval. Mr. Ride,
the superintendent preacher and one of his Junior colleagues, were
appointed to visit the localities imtended to be the scene of
missionary operations, and to report to the circuit authorities the
prospect of success. They began their missionary labours on
Monday, April 27th, 1829, by preaching in the open air at
Wanborough, a populous village several miles north of Swindon.
A large congregation attended, and the word preached appeared
to produce deep and solemn impressions. The next day they
visited Little Hinton, Church Hinton, Bishopstone, Idstone, and
Ashbury, and made inquiries respecting the religious services held
at each place, but the weather was too cold and stormy to permit
them to preach in the open air. On Wednesday, 29th, they
visited Crompton, Woolstone, Uffingham, Vernon, Longcut,
Shrivenham, and Bourton, and made similar inquiries as at the
places before named. Most of these places lie in the vale of
Berkshire, and were found to be very deficient of evangelical
preaching. There were no Wesleyans in the district, and very
tew Dissenters of any kind. At Ashbury, where a sermon had
not been preached by any Dissenter for forty years, there was an
evangelical clergyman, but he was the only one of his class within
a circuit of many miles extent. Occasional preaching on week-
nights by the Independents, was the only evangelical imstruction
which those numerous villages then received, except Ashbury. At
Bourton, the missionaries sang through the village to collect a
congregation, and then preached at the cross to a tolerably
8 2
260 THE HISTORY OF THE

‘attentive audience. This village was the first place in the county
of Berks at which a sermon was preached by a Primitive Methodist
preacher. On the following day Mr. Ride and his colleagues
crossed over the Downs, intoa corner of Wiltshire, and visited
Aldbourne and Ramsbury, and made arrangements for preaching
at each place the following day. On Friday, May Ist, they stood
up at four o’clock in the afternoon under a large tree at Ramsbury,
aud one of them preached a plain and earnest sermon. A
constable, and one or two more persons stood in consultation part
of the time, but allowed the service to close without interruption,
for which the preachers were thankful. They had been informed
that the last preacher who had stood up there before was the
venerable Dr. Coke, who was assaulted by a furious mob, by whom
his gown was torn, and his person ill-treated, and they had reason
to anticipate some molestation. A peaceable service, therefore,
excited their gratitude and joy. As soon as this service was
ended, they hastened to Aldbourne, where it had been announced
for them to preach at seven in the evening. On arriving at the
village, they found that a great excitement had been produced by
the announcement of their preaching in the street. But they
were not the only strangers who visited Aldbourne that evening,
inviting the attention of the inhabitants. A company of merry-
andrews arrived, and the erier was sent through the place to
announce their performances at the Bell Inn. At seven o’clock,
the missionaries repaired to a high stone cross, which stood in a
wide open space near the centre of the village, and began to sing
a hymn. The people generally flocked to their doors and to the
corners of the streets, to look at the strangers and to listen to
their singing. None but children, however, came near the
preachers at first; adults stood at a distance, as if afraid or
ashamed to draw nigh. When the hymn was finished, Mr. Ride
poured out his soul in prayer, with a fervour which only few
Christian ministers could equal, and his colleague solemnly and
earnestly responded to his petitions. This excited the merriment
of the children and others, whose loud bursts of laughter would
PRIMITIVE METHODIST CONNENION. 261

have distracted men of weaker nerves, and rendered them unable
to continue their devotions; but Mr. Ride only prayed the more
earnestly, and both he and his companion, in agony of soul, took
hold of the Strong for strength to sustain them in the conflict
upon which they were entering. On opening their eyes at the
close of prayer, they were surprised to see themselves surrounded
by several hundred persons; and while they sang the second hymn
the concourse continued to increase. The intelligence respecting
their intention to preach that evening at Aldbourne cross, had
circulated throughout the vicinity, and people came flocking in from
all the neighbourhood. By the time they had concluded singing
the second hymn, a thousand persons or more had congregated to
see and hear them. The novelty of the affair, no sermon having
been preached there before within the memory of the oldest people
ofthe place, had excited nearly all the inhabitants, and the merry-
andrews at the Bell Inn were neglected, except by a few persons
called «‘ gentlemen.” These being disappointed of their anticipated
amusement, imagined it would afford capital sport to take the
merry-andrews to the preaching service, to exhibit their accustomed
performances among the people who were assembled to hear the
humble and despised missionaries. They repaired immediately to
the place, and made ready for commencement at a short distance
from the congregation, as soon as preaching should begin. A
person on horseback took his place in the centre, and the rest of
the actors stood around him. The junior preacher announced his
text, and with great seriousness proceeded to describe the second
coming of our Lord Jesus Christ. Immediately, the merry-
andrews began to dance round the man on horseback, to play their
musical instruments, and to go through their various performances
in the best manner they were able. A large portion of the
congregation immediately left the preacher, and hastened to
witness the antics of the merry-andrews. He, however, made no
observations respecting their performances, but kept to his subject,
and preached with freedom and power on the solemn theme
embodied in his text, Those who had been drawn off by the
262 THE HISTORY OF THE

attractions of the merry-andrews soon returned to the preaching,
and the mountebanks were left alone with those who employed
them. Disconcerted in their attempts to retain a portion of the
congregation, the opponents determined on a bolder measure.
The person on horseback rode up to the people who were listening
to the sermon, and attempted to drive his horse through them, but
happily failed. The mountebanks and the rest of their supporters
moved directly behind the preacher, and, while close to him, made
all the horrid din and uproar in their power. A parish officer,
who ought to have found other employment, being the clerk of the
church, assisted in increasing the uproar, by going round the
congregation ringing a Jarge bell, and engaging a great number of
children to shout and scream. Amidst this disturbance the
youthful preacher continued to proclaim the solemn truths of
revelation, and with increased feeling and power. Supported by
a divine hand, he felt no timidity, but regardless of danger or of
personal ill-treatment, ‘lifted up his voice like a trumpet,” and
faithfully delivered his message. A son of Belial, hired for the
purpose, ascended the cross behind him, in order to throw him
down among the people, but his courage failed when about to
execute his purpose. The preacher saw alarm depicted in the
countenances of many of his hearers, several of whom rose on their
tip-toes to look at what was going on behind him; yet he never
turned his head, but continued his discourse. At length the
merry-andrews were tired out, and withdrew; the parish clerk
gave over ringing his bell, and went away; the children became
quiet, and the sermon was concluded in peace. Mr. Ride
afterwards gave a short exhortation, and the service terminated in
an orderly manner. This was a memorable May-day to the
preachers, and not less so to many of their hearers. Religious
impressions were made upon scores of minds, and a noble
beginning of a glorious work in the district was effected. This
extraordinary service was a means of making the missionaries well
known, and of preparing the way for them to visit many other
villages and hamlets. It is worthy of record that while the
PRIMITIVE METHODIST CONNEXION. 263

preachers were enduring this conflict at Aldbourne, many of their
friends were assembled for prayer in their behalf near Wootten
Bassett, and were so drawn out in fervent supplications that they
continued in prayer for many hours. How greatly those fervent
and united supplications contributed to the success of the import-
ant mission now undertaken, cannot be fully known in the
present world. More prayer of this description in behalf of
missionary efforts both at home and abroad, would doubtless be a
means of obtaining large measures of divine influence, and thereby
of rendering those efforts more abundantly successful in the con-
version of sinners and the extension of the Saviour’s kingdom.
But the opposition to the evangelical efforts of the missionaries
at Aldbourne did not cease with the disturbance created at their
first service. Mr. R. Jukes was the next preacher of the denomi-
nation who visited this place, and on several occasions he was
opposed, and his services disturbed, by wicked and thoughtless
men, who neither loved nor understood evangelical religion. On
the 12th of May he preached to about a thousand persons, most
of whom were wishful to listen with attention, but were disturbed
by a person who played upon a tambourine for the purpose, and
by four young farmers who rode up among them full speed in
order to disperse them. On the 19th he preached there again to
a great concourse, but was annoyed by the unseemly conduct of
several farmers and tradesmen, who brought a jug and glass, and
drank freely of intoxicating drink, and occasionally offered some to
the preacher. A more serious contest awaited him on the 26th.
A large assembly was convened as before, composed of persons of
all ranks and ages, some with a view to hear the word of life, some
to persecute, and some to defend the preacher. The clerk of the
parish came into the congregation to cry a lost sheep, in order to
disturb the service; other persons went to ring the church bells,
with a view to drown the voice of the preacher, and rang them so
earnestly as to do them considerable damage, the repairing of
which cost several pounds. Others threw eggs at the preacher, to
spoil his clothes. But the majority of the assembly were in his
264 THE HISTORY OF THE

favour, and not a few were seriously inquiring the way of salvation.
A society was afterwards formed, and a barn obtained for a place
of worship, which in time gave place to a chapel.

Mr. Jukes also visited Wanborough, Bishopstone, Ashbury,
Bourton, Baydon, Osburn, Highworth, and other places, and
preached. there with more or less success. He began his labours
on this mission on May 10th, 1829, by preaching at Bishopstone,
to three or four hundred hearers, some of whom appeared to derive
benefit from the truths he announced. He preached there again
on the 17th, to a vastly larger congregation, who listened with
becoming seriousness and with apparent profit. On the following
Sabbath he preached to six or seven hundred persons, and was
cheered by the presence of the Saviour. Though many of his
hearers had been noted for wickedness, they were very attentive to
his discourse, and gave indications of serious thoughts and
impressions. A good society was established at this place in the
course of a few months, and Mr. John Smith gave land for a
chapel, and otherwise assisted in its erection.

At the neighbouring village of Ashbury, also, good was effected.
Mr. Jukes, accompanied by a local preacher, first preached at this
place on the 17th of May, 1829, when a good congregation
surrounded him, and behaved civilly. On the two succeeding
Sabbaths he preached there with much satisfaction, and on the
latter day he remarked, “The Lord is at work in this place, and
the Church minister says his curate is come.” This was the
evangelical clergyman before named, a gentleman of true catholicity
of sentiment, and who had wisdom enough to discern that the
zealous missionaries were his friends and assistants, rather than
opponents deserving of persecution and abuse. His parishioners
also shared more or less in his sentiments. On his next visit to
the place, Mr. Jukes remarked, “ The Lord is wonderfully opening
the way ; the people are not prejudiced against the word, which is
a great thing on new ground.”

At Osburn, Mr. Jukes received encouragement ; large congrega-
tions attended his ministry, and appeared to “receive the word
with all readiness of mind.”
PRIMITIVE METHODIST CONNEXION. 265

At Shrivenham, however, he met with no success. On the 13th
of May, 1829, he preached there from “ Repent ye, and be con-
verted.” Some of his hearers laughed, and others kept smoking
their pipes, wholly unconcerned about the important truths he
delivered. On the 22nd, he preached there again, when he was
molested by two wicked men, who sought by various means to
disturb the congregation. On the 4th of June he visited the place
once more, and attempted to conduct a religious service, but the
farmers had got an old ballad singer to sing songs, and the
greatest part of the congregation united with him in his indevout
practice. Others began to play at “ backswording,” and uttered
horrid imprecations. There being no prospect of good at the
place, he gave up his visits, and turned his attention to another
village in its stead.

But Shrivenham was an exception to most of the villages which
he had visited. In general, an encouraging prospect of success
presented itself, and the circuit’s June quarterly meeting appointed
Mr. John Moore to assist Mr. Jukes in the mission. They
laboured zealously in the work, preaching almost invariably in the
open air, night after night, and undergoing much toil and
numerous hardships and privations. At some places they had to
meet with considerable persecution ; but in the midst of all they
were cheered with signs of good, and with the prospect of great
ultimate success.

At the September quarterly meeting, Mr. Moore gave place to
Mr. Thomas Russell, who was admirably adapted to the labour
and toil which awaited him. Nights were getting cold when Mr.
Russell arrived on this mission field, but the preaching was still
conducted in the open air, except in a few solitary instances. The
difficulty of obtaining houses to preach in was great. The inhabi-
tants were mostly comprised in two classes,—the farmers, many
of whom were very wealthy, and their agricultural labourers,
whose wages only amounted to six or seven shillings per week.
The grinding oppression and severe poverty which many of this
class endured almost exceed belief. A large portion of these
266 THE HISTORY OF THE

“common people” heard the missionaries “gladly,” and would
cheerfully have given, them permission to preach in their houses ;
but they were afraid of their haughty landlords or masters, many
of whom threatened to turn them out of their dwellings, or out of
their employments, if they gave such encouragement to the
preachers of the new sect; and when houses could be obtained to
preach in, it became necessary to get them licensed immediately,
to prevent fines, and to protect the friends. The following
instance will illustrate the caution the missionaries found it
prudent to exercise, and the labours they underwent. Preaching
much in the open air in the cold of the evening had greatly
affected Mr. Russell, and caused him much pain and difficulty in
breathing, attended with great hoarseness. It required much effort
on his part to make himself heard by the people; and one night,
while preaching in the open-air by starlight, at Church Lambourn,
some boys made such a noise that he was obliged to exert himself
to the utmost in order that the people might hear him. This
caused him to vomit a quantity of blood, which alarmed some of
the hearers, and excited the sympathy of one man, who ventured
to invite him into his house. Mr. Russell then obtained liberty to
hold a meeting in that house, and the oportunity was not to be
neglected; and as a license must first be procured, Mr. Russell
started off before daylight next morning to Salisbury, to procure
the requisite license. It was a dreary journey of thirty miles, a
large portion of which was over Salisbury plains, which he travelled
on foot, with snow on the ground. He obtained the requisite
license, and a few days afterwards held a meeting in the house. A
woman was present at the meeting who had been impressed under
Mr. Russell’s preaching in the open air on the occasion just
mentioned, and at the close of the service invited him to lodge at
her house. Next morning while Mr. Russell was praying in the
family, she cried for mercy, obtained deliverance from the burden
of sin, and was made unutterably happy in the love of God. In her
transport of joy she ran into the street, and told the people what
the Lord had done for her soul, being wishful, like the woman of
PRIMITIVE METHODIST CONNEXION. 267

Samaria, that her neighbours and acquaintance might also come to
the Saviour. As she had previously been much opposed to religion,
and had hindered her husband in his efforts to obtain salvation,
her clear and striking conversion produced the greater excitement
in the village, and led many to think more seriously about the
nature and necessity of a change of heart. Her husband soon
afterwards found the same blessing, and a society was formed in
their house, which materially assisted the mission in its future
operations.

But the first society which was formed in Berkshire, according
to Mr. Russell, was one at Upper Lambourn. He preached in the
open-air at this place, towards the end of September, 1829, when
Mr. Thomas Legg requested him to pray with his aged mother.
Several of the congregation followed Mr. Russell into his house,
and as the number increased he began to singa hymn. A shepherd
coming in was greatly affected, fell on his knees, and cried for
mercy. Others were similarly affected, and began to pray for sal-
vation. The shepherd and a few more persons found peace in
believing, and a society of seven members was formed that evening.
A few other small societies were formed soon after, at different
places, comprising in all forty-eight members at the December
quarterly meeting. At this meeting Mr. Ride was appointed to
succeed Mr. Jukes as superintendent of the mission, Mr. Jukes
having to remove to another circuit. Messrs. Ride and Russell
were blessed with strong constitutions capable of enduring much
labour and suffering, and much of both was in reversion for them.
Though in the depth of winter, preaching had to be conducted at
some places in the open air, or not at all, as the people who were
wishful to accommodate them in their houses durst not do so, for
the reasons before mentioned. ‘The prospect,” says Mr. Ride,
“was very dark. Persecution prevailed mightily; I had never
before known such violent persecution. The farmers in general
were much opposed to Dissenters, and particularly to our commu-
nity; and they threatened to turn the people out of work, and
out of their houses, if they either went to hear us preach or
268 THE HISTORY OF THE

entertained us. We had, therefore, to preach out of doors in
many places, and had frequently to suffer the lack of food and
lodgings. Some of our preachers had to wander on the downs all
night, after preaching, having nowhere to sleep.”” Though Messrs.
Ride and Russell were not men to be intimidated with a little,
they could not but fear lest this violent opposition should hinder
the success of the mission upon which they were labouring, for
whose prosperity they were intensely solicitous. They met for
consultation in their difficulties in the beginning of February,
1830, and, after conversing for some time, they retired into a wood
to pray. Their agony of mind was wellnigh overwhelming,—their
travail of soul for the conversion of sinners was unutterable, and
they poured out their supplications to God with an earnestness
which, though the weather was very cold, there being snow upon
the ground, caused them to sweat profusely. Their intercessions
in behalf of Berkshire were long continued; but they found relief
to their burdened souls, and ere they closed felt assured of success.
They were not men of extensive learning, nor of extraordinary
talents, but they were skilled in the practice of fervent agonising
prayer; and abundantly were the spiritual blessings vouchsafed in
answer to their earnest and believing supplications. The conflict
which they endured in the solitary wood just mentioned had,
doubtless, an intimate connection with the glorious work after-
wards wrought in the county. It reminds us of similar agonising
prayers offered to God by Brainerd, in behalf of the Indians com-
mitted to his charge, and of his subsequent success among them.
From this period the zealous missionaries laboured with more
courage, and the way began to open before them more fully.
Several new places were visited successfully, among which was
Shefford. Mr. Russell preached at this village in the afternoon of
February 9th, the day after the memorable conflict in the wood.
He asked permission of several families to stand at their doors
while he delivered his message, but was denied the privilege.
Finding a vacant place, he stood up under an old cottage wall and
began to sing. Many of the people flocked out into the street to
PRIMITIVE METHODIST CONNEXION. 269

see “the praying man,” as they called him ; among the rest were
Mr. and Mrs. Wells, who were favourably impressed under the
word preached. They invited Mr. Russell to make their house his
home on his succeeding visits, and offered a vacant piece of land,
their own property, for a preaching place. He thankfully complied
with the invitation, and gladly availed himself of the offer. He
preached there weekly for some time; Mrs. Wells obtained
spiritual good, and, together with her husband, rendered eminent
service to the infant cause. At her request, Mr. Wells consented
to erect a house on the ground on which Mr. Russell preached,
containing a large room for preaching and other religious services.
The intelligence of the weekly preaching at Shefford was conveyed
to neighbouring villages, and induced many to come from thence
to hear the word of life. This led to invitations to visit other
places, and thereby contributed to the extension of the mission.
The small societies which had been formed also gathered strength,
and the number of members had risen to 100 at the March
quarterly meeting of 1830. That meeting appointed Miss E.
Smith to assist Messrs. Ride and Russell in their missionary
efforts, that they might be able to extend their labours to the
places to which they were invited, and enlarge the borders of the
mission.

Mr. Russell now began to visit fresh places, the first of which
that claims our attention was Ramsbury. He visited this place
for the first time on the 3lst of March, 1830, and took his stand
under the tree where Mr. Ride and his colleague had held a service
in the spring of the preceding year. About three hundred persons
assembled on the occasion, but the great majority came merely to
annoy him and to prevent his sermon from being heard. Many
of them rang sheep-bells, others blew horns, some beat tin cans,
and not a few hooted, yelled, and screamed, and filled the air with
horrid imprecations. Mr. Russell, however, preached with much
calmness and self-possession to a few who stood near him and
listened with attention. It was evident that the mob intended to
do him some bodily injury; while he was preaching he heard
270 THE HISTORY OF THE

stones rattle in the tree over his head; and it is said, that at the
close some of the fiercest of the mob proposed to throw him into
the mill-pool close by. But a few who were aware of their design,
and interested in Mr. Russell’s welfare, contrived to get him into
a house, and he effected his escape back-way. On the following
Sunday morning, at seven o’clock, he preached at Ramsbury again
in the open air to several hundred persons. About twenty young
men sang wicked songs all the time he preached, in order to drown
his voice, and shouted, “The church is the place where people
ought to go,” apparently supposing that singing profane songs to
disturb Dissenting ministers, and going to church, were practices
quite in harmony with each other. In a few days afterwards Mr.
Russell went a third time to Ramsbury, and as he walked along
the streets was quickly surrounded by a mob of all the baser sort
of the inhabitants, who made a horrible din with their rough music
and their yells and screams, resembling savages in their conduct
more than civilised men. A Baptist minister’s widow, with true
womanly sympathy and kindness, and with heroie courage, rushed
into the midst of these ruffians, cried shame upon them for their
conduct, and took Mr. Russell to her house, where she gave him
some refreshment, and encouraged him in his labours, saying,
«You are like Paul and Silas at Philippi, but the Lord will stand
by you.” After a little repose, and praying with his christian
friend, Mr. Russell again encountered the mob, and coming to a
heap of stones he ascended it, and preached as well as he was able.
Religious impressions appeared to be made upon the minds of a
few, and about a dozen young men accompanied him a mile on the
road when he left the village. With true apostolic simplicity Mr.
Russell knelt down on the road and prayed with them at parting,
when they were much affected, and promised him that they would
begin to pray. The next preacher that visited the place was Miss
Smith. A friend provided his barn for the occasion. The perse-
cutors went as before in order to create disturbance and molest
the worshippers, having their pockets laden with stones, eggs, and
other missiles for the purpose. As they walked up an avenue
PRIMITIVE METHODIST CONNEXION. 271

leading to the barn Miss Smith, dressed with characteristic neat-
ness in the garb of a female Friend, was singing a hymn with great
sweetness and pathos, and the ringleader of the mob was awe-
struck and overpowered. Turning to his followers he said, with
authority and determination, “None of you shall touch that
woman,” and they went away in confusion. The good impressions
made at the former meetings were deepened at this, and other
persons also were affected. About twenty became decided to lead
a religious life, a society was formed, and Mr. John Alexander
opened his carpenter’s workshop for religious worship, which was
forthwith licensed according to law. Here considerable good was
done, many souls being brought to the knowledge of the truth.
One night while service was being conducted a gang of thieves was
passing in order to commit depredations at a certain sheep-fold,
and the leader of the gang, who for his crimes had spent about
seven years in prison, stood to listen. Conviction seized his con-
science, his heart was melted into penitence, he turned to the
Lord in earnest, and became a champion in his cause. But, not-
withstanding the conversion of this ringleader in wickedness, and
the good received by many others, persecution continued to rage
at Ramsbury for some time, For more than twelve months it was
so serious that it was with difficulty that any meetings could be
held there. A lovefeast, which had been intended for the place on
the 31st of October, was held at Ewin’s Hill instead, on account
of the severe persecution at Ramsbury. Ewin’s Hill, it may be
observed, is about a mile and a half from Ramsbury, situated in
the Downs, and a central place between Aldbourne, Ramsbury,
Ogbourne, and Marlborough. Here was the residence of Mr.
John Davies, who had been brought to God under the preaching
of the missionaries at Aldbourne ; and when persecution raged at
the neighbouring places, the little flocks often met for shelter and
for worship in his hospitable dwelling. The severe persecution
which the society endured at Ramsbury, called forth the sympathy
and prayers of the rest of the societies on the mission. Earnest
and daily intercessions in behalf of the place ascended to God for
272 THE HISTORY OF THE

_Many months, and these fervent supplications were at length
graciously answered. Many of the persecutors were brought to
God, others were awe-struck and scattered; and the meetings
were then held in peace, and the congregation and the society
became very large.

Crooked Soly was another place at which Mr. Russell preached
soon after he visited Ramsbury. Some friends from the latter
place, and others, assisted him on the occasion. The first service
was held on Saturday evening, April 17th, 1830, and proved very
effective. Seven persons were then induced to begin to seek the
Lord. One of them went home, and forbad the usual desecration
of the Sabbath in his family, saying, “ We will lead a new life.”
The next day he accompanied others several miles to hear Mr.
Russell preach again, for which he was turned out of his house
and deprived of his employment by his merciless and ungodly
superiors! But the poor man, notwithstanding, held fast his in-
tegrity, and persevered in his christian course.

On the 18th of April Mr. Russell performed truly herculean
labours, and with apostolic success. arly in the morning he
attended a prayer-meeting at Eastgarston, in order to invoke the
Divine blessing on the missionary efforts which he was about to
make. Thence, accompanied by several friends to assist him in
singing and prayer, he walked to Hungerford New Town, where
he preached at nine o’clock. At eleven he spoke at Kintbury,
where six persons became decided to begin a religious life. At
one he preached to several hundred persons in a gravel pit, at Hoe
Benham, and under his sermon Mr. Isaac Hedges, who has been
a useful travelling preacher for many years, and sixteen others,
were convinced of sin and turned to the Lord. At four o’clock
Mr. Russell preached to near a thousand persons at Boxford, and
at seven to about as many at Wickham. This was surely labour
enough for one day, and the success realised was a sufficient re-
compense. During the week Mr. Russell visited other places,
beginning at Peasemore, and ending at Weston, where William
Hawkins turned to the Lord in penitence and faith. He was
PRIMITIVE METHODIST CONNEXION, 273

soon after deprived of his employment, and turned out of his
dwelling for entertaining the preachers. But he continued stead-
fast in the faith, and the Lord opened his way in temporal things.
He was then an agricultural labourer, and had been earning six or
seven shillings per week; but when Mr. Russell saw him fourteen
years afterwards, he was occupying a large farm, and his family
was grown up and in comfortable circumstances. “Ever since I
was converted,” he said to Mr. Russell, “God has favoured me
with prosperity. I am now a trustee for a number of chapels, and
I go far and near to preach the gospel.” A society was formed at
Weston, which soon amounted to 30 members.

But Chaddleworth was the place which acquired the greatest
notoriety for its opposition to the missionaries, and the extraordi-
nary measures employed to put a stop to their pious labours.
The clergyman and the magistrate resident in the neighbourhood
acted in concert, and devised such means to ensnare Mr. Russell as
would have been more in harmony with the order of Jesuits than
with the honesty and straightforwardness becoming a Christian
minister and a justice of the peace. Mr. Russell, it was known,
had sold some hymn books and magazines published by the con-
nexion,—and the constable, a tenant of the magistrate, was
deputed to purchase of him a few of these denominational publica-
tions. He accordingly met Mr. Russell as he entered the village
on the 6th of May, 1830, and with great apparent kindness and
politeness inquired, ‘“‘How do youdo?” Mr. Russell replied in
a respectful manner, and the constable then asked whether he had
any such books to dispose of as he had sold there the week before,
when preaching at the place. Being answered in the affirmative,
he expressed a wish to purchase a few. Mr. Russell, suspecting
no covert design under these fair pretences, sold him ten penny-
worth, when the constable threw off the mask, and inquired,
“ Have you a license?” Mr. Russell said he had not. The
constable replied, “Then you must go with me before the
magistrate.” Mr. Russell, intent upon the errand upon which he
had gone to the place, said, “I should like to preach first, as the

T
274 THE HISTORY OF THE

people will soon be assembling to hear me.” Complaisant and
polite as the constable had just before appeared, he now presented
his staff, shook it in the preacher’s face, and in a threatening tone
said, “If you don’t go, I will compel you.” Under these cireum-
stances Mr. Russell deemed it prudent to offer no resistance, and
immediately accompanied him to the magistrate. On the way Mr.
Russell talked to him seriously about his soul, and he appeared to
feel some dislike to the business he had in hand, and said, “JI am
sorry, sir, to take this course, but 1am compelled to do so, or I
shall suffer loss. Several parish meetings have been held to con-
trive how to get you away, and as I live under the magistrate, I
may lose my farm if I do not do as I am ordered in this case.”
He, however, did not long occupy the farm, to retain which he
acted so questionable a part. He died suddenly soon afterwards
in his farm yard. Whether there were ground to hope that he
had repented of his sins, and found mercy through our Lord Jesus
Christ, we are unable to record.

On Mr. Russell’s arriving in front of the magistrate’s hall,
several ladies came to look at him, and as if unacquainted with the
rules of good breeding, went away laughing. Then the clergyman
came and asked Mr. Russell whether he knew Greek, or Latin, or
Hebrew. To these interrogatories Mr. Russell deemed it sufficient
to reply that he knew that sinners must be converted, or they
could not be admitted into heaven, a statement which the clergy-
man treated with contempt. When the magistrate came, he made
many inquiries respecting Mr. Russell’s preaching, and when Mr.
R. affirmed again, as he had done to the clergyman, that men must
be born again, or they could not go to heaven, he replied, “that
is enthusiasm; you are a fanatic.” He then told Mr. Russell
that he must promise to preach no more in that neighbourhood, or
pay a fine of ten pounds. This, it was reported, was for having
sold a few magazines without a hawker’s license. Mr. Russell
determined to do neither of the things required, and therefore the
magistrate ordered him to be taken to Wantage. He was
conducted thither the same evening, and the magistrate met him
PRIMITIVE METHODIST CONNEXION. 275

there about eleven o’clock. The same conditions of release were
offered again to him, which he rejected with as much firmness as
before. He was then sentenced to three months hard labour and
to jail allowance, and his mittimus was made out accordingly. He
was given into the custody of the Wantage constable near mid-
night, and next morning, after the before-named conditions of
release had been again tendered and rejected, he was sent to
Abingdon house of correction. On arriving there, he was ordered
like a vile criminal to strip before the doctor for examination.
Being pronounced fit for the place, he was at once dressed in prison
clothes. Even his Bible and his hymn-book were taken from him,
and he was placed among felons. He found the labour of the mill
to be hard; the iron handles made his hands both blister and
bleed. For a few days his appetite could not relish the food
provided, but hunger at length compelled him to eat it. In a
fortnight, however, his health was greatly impaired, and his
strength enfeebled; but the unfeeling medical attendant said,
«Here he came to be punished, and here he must be punished.”
Mr. Russell was, therefore, again ordered to the wheel. Though
seriously indisposed, he conversed much with the prisoners on
divine things, and frequently prayed with them, and many of them
were greatly affected, and shewed him much sympathy. Several
ministers of the town manifested much brotherly kindness and
catholicity of sentiment. Mr. Wilkins, Independent, Mr. Kershaw,
Baptist, and Mr. Loutit, Wesleyan, interested themselves zealously
in his behalf, and brought his case before the Religious Protection
Society of London. The late John Wilks, Esq., with character-
istic energy and ability, undertook at once to investigate the affair.
A pious attorney, a lay preacher among the Independents, visited
Mr. Russell in prison, and took notes of the case. The result
was, Mr. Russell’s speedy release.

On the 5th of June, a month after he had been committed to
the jail, he was liberated, and took an affecting leave of the
prisoners. A number of his brethren and friends met him at the
prison gates, whence they sang to the Market-place, where Messrs.

T2
276 THE HISTORY OF THE

Ride and Moore preached, and Mr. Russell delivered an address
from Acts xxviii. 15, “Whom, when Paul saw, he thanked God
and took courage.” The same evening Mr. Russell was conveyed
to the hospitable dwelling of Mr. W. Pinegar, at Marston Manor
House, where he remained several days to recruit his strength.
And at the June quarterly meeting of Brinkworth circuit, it was
arranged for him to spend a month in the home part of the circuit,
with a view to the entire recovery of his health. He met with a
hearty welcome among his numerous friends at the different places
he visited, and they had many times of refreshing from the presence
of the Lord. Mr. Wilks, the secretary of the Religious Protection
Society, also sent to request his presence in London, and remitted
him money, through Mr. Kershaw, of Abingdon, to bear his
expenses thither. Mr. Russell accordingly repaired to the metro-
polis, and had several interviews with Mr. Wilks. At last, Mr.
Wilks asked Mr. Russell what he wished to be done. Mr. Russell
replied, “ All I wish is to go on preaching unmolested by the
magistrate.” Mr. Wilks rejoined, “‘ Mr. Russell, your spirit is
that of a Christian, and your wish shall be granted. Go on, sir,
in your work, and we will protect you.” At parting, Mr. Wilks
kindly gave Mr. Russell three pounds to meet his expenses, and
Mr. Russell bade him adieu with a grateful heart, and returned
with fresh courage to prosecute his missionary work in Berkshire.
The good work had progressed during his imprisonment, and a
powerful camp-meeting, the first held in the county of Berks, was
held on Bishopstone Down, near Ashdown Park, on Sunday, May
30th, 1830. Some thousands attended in the afternoon; much
divine power attended the word preached, and great good was
effected. At night, an excellent lovefeast was held at Bishopstone,
and several persons labouring under a burden of sin, found peace
in believing. At the June quarterly meeting the societies on the
mission reported an increase of 40 members, and a fourth preacher
was appointed to labour thereon.

On the 22nd of August, a camp-meeting was held at Shefford.
The infant societies in the neighbouring villages came to the place
PRIMITIVE METHODIST CONNEXION, 277

singing the praises of their God and Saviour; the preaching was
attended with the unction of the Holy One, the praying services
were effective, and at the lovefeast in the evening, held in the new
house designed as a residence for the married missionary, there
was an extraordinary manifestation of the Divine presence, and
fifteen souls were liberated from the bondage of sin. The mission-
aries were also cheered by seeing the work of their hands crowned
with success at various other places. The increase of members
reported to the September quarterly meeting was 110, making 250
in all.

That meeting appointed a fifth preacher to assist on the mission,
and arranged for Mr. Ride, the superintendent, to remove his
family to Shefford, to the new habitation kindly erected by Mr.
Wells. On the arrival of the preacher’s family, the society at
Shefford was found in considerable trouble and distress. Some
malicious or misguided persons had informed the noble Marquis,
who was lord of the manor, that the new house was built for
riotous purposes, and that the peace of the neighbourhood was
disturbed by the dreadful proceedings carried on in it. His lord-
ship therefore visited the place, and saying that the house was
built on a portion of his ground, threatened to have it pulled
down. His tenants were also threatened with notices to quit
their houses if they should attend the preaching of the missionaries,
and with being deprived of the gifts usually bestowed at Christmas.
The missionaries, however, had recourse to their usual means of
obtaining relief; they united in fervent prayer to their Divine
Master for His gracious interposition, and secured the co-operation
of all the societies in this pious exercise, and their joint supplica-
tions were effectual and prevalent. The threatened overthrow of
the mission establishment at Shefford was averted, and the work of
the Lord continued to progress both there and at other places.

On the 19th of September, 1830, Mr. Russell succeeded in
forming a society at Chaddleworth, the village where he had been
apprehended as before narrated, and in spite of continued opposi-
tion, it prospered. Other places were visited successfully, and new
273 THE HISTORY OF THE

societies raised. The report of the mission to the December
quarterly meeting stated, that there were then 300 members, fifty
preaching places, ten local preachers, and five missionaries.
During the ensuing quarter we find the record of societies being
formed at Benham, Ashford Hill, Bradfield, Compton, Hampstead
Norris, and other places.

In April, 1831, Mr. Russell was appointed to commence
missionary operations in Hampshire. He and others had already
preached with good effect at the village of Coomb, in this county,
and had here received invitations to visit more distant places.
With his mind oppressed with the burden of the work upon which
he was entering, and with strong cries and supplications to the
Lord for his help and blessing, he began to proclaim the vital
truths of the gospel in the northern portions of Hampshire. On
the 17th of the month he preached at Hurstbourn Tarrant, where
no dissenters had been able to obtain a footing. The ery of many
of the inhabitants was, “The Church and king; no Ranters
here.” And Mr. Russell would probably have been assaulted by
some of the baser sort, had he not been accompanied by a well
known pugilist from Coomb. Several near relatives of this man
had obtained spiritual good under the ministry of Mr. Russell, and
though himself had not been brought to the Saviour, he had formed
an attachment to the missionary, and would undertake to protect
him at Tarrant. His presence struck terror into the hearts of
many who appeared to be as wild as a wild ass’s colt. A few
other persons listened with attention, and appeared to be favour-
ably impressed. On the same day, Mr. Russell also preached at
Little Down and Linkenholt, and at the latter place with
encouraging success. Mr. Michael Osborne here obtained spiritual
good, and a blessed work broke out in the respectable family with
which he was connected, one of. whom became a useful travelling
preacher, and several others acceptable local preachers, and liberal
supporters of the cause.

Mr. Russell likewise met with encouragement at Vernham
Dean, where he preached the following evening, to a large
PRIMITIVE METHODIST CONNEXION. 279

congregation, who listened with attention to the gospel message,
some of whom appeared to be beneficially impressed, and a few
treated him with kindness and hospitality; but, on the days
immediately following, he passed through keen trials and sufferings.

On the 24th of April, he performed his usual amount of labour
for a Sabbath. arly in the morning he preached at Ashmans-
worth, where his hearers conducted themselves with propriety, and
no one offered to make any disturbance, except the constable !
Some of the people wept under the word, and at the close of the
service tendered their thanks, and requested another visit. At ten
o’clock, he preached with good effect at Faccombe. At two, he
addressed about 200 persons at Hurstbourn Tarrant, some of
whom were serious, but the rest otherwise. At five, he preached
at Little Down to a steady congregation ; and at seven at Linken-
holt, to the profit of the hearers. At the close he conducted a
prayer-meeting, and then formed a society of four members. During
the week he preached at Vernham Dean, Inkpen, East Woodhay,
Highclere, and Burklere, and was favoured with some degree of
success.

At the June quarterly meeting he presented a tolerably
encouraging report, and Miss Smith was appointed to assist him
in his enterprise. He had till now generally preached five or six
tumes on the Sabbath, and each night in the week, and had
frequently walked 100 miles weekly in order to accomplish his
work ; labour this, which would soon have worn down the strong-
est constitution, and impaired the most robust health. Yet, after
Miss Smith’s acceptable and useful assistance was procured, Mr.
Russell did not very materially lessen his toilsome and exhausting
labours. On July 6th, we find him walking sixteen miles, and
preaching six times,—each time, we presume, in the open air!
Several of the clergymen in Hampshire professed to be successors
of the Apostles. We are not solicitous to claim in behalf of our
humble missionary such a line of succession from the Apostles as
that of which the gentlemen in question made their boast ; but we
opine that none of them so much resembled the Apostles as he in
the abundance of his labours.
280 THE HISTORY OF THE

And Mr. Russell was favoured, too, with a large share of that
kind of success which was most highly esteemed by the Apostles—
that of bringing sinners in penitence and faith to Jesus Christ for
pardon and salvation. It may be questioned, however, whether
his excellent and devoted female colleague, “who laboured with
him in the gospel,” were not still more successful than he. The
novelty of female preaching attracted crowds to hear her; and her
modesty and good sense,—her clear views of evangelical truth, —
her lucid statements,—and her solemn and pathetic appeals to the
heart and conscience, under the Divine blessing, made deep
impressions, and rendered her very useful among the peasantry in
Hampshire. She received pressing invitations to visit places
towards Winchester, Whitchurch, and Basingstoke; but more
missionaries were requisite in order to comply with these invita-
tions. ‘

Mr. Russell, however, visited Newbury, in Berkshire, and many
of the neighbouring villages. His efforts were rendered successful,
and he formed a society in the town. An old building, in which
Mr. Wesley had preached, was taken on rent, and fitted up for a
preaching room. Many souls were brought to the Lord therein,
and after it had become too small for the congregation, a com-
modious chapel was purchased by Mr. George Price and others.
The society gradually obtained a good establishment in this town,
which afterwards became the head of the circuit.

At the December quarterly meeting of 1831, the societies formed
in the Berkshire and Hampshire missions, had acquired such
solidity and strength that it was deemed prudent to make them
into an independent station, and they were accordingly made into
Shefford circuit, now called Newbury circuit. They had from the
first been self-supporting, having, even in the midst of much
persecution, met all the expense attendant on their establishment,
and now they became self-governed. This new circuit contained
596 members, and two connexional chapels had already been
erected, one at Benham, and the other at Peasemore. Seven
travelling preachers were appointed to labour on the station, and
PRIMITIVE METHODIST CONNEXION. 281

during the ensuing quarter an increase of 110 members was
happily realised. This encouraged the preachers and office-bearers
to employ additional labourers and to appoint two mission stations,
the neighbourhoods of Mitcheldever and Basingstoke, in Hampshire,
and of Farringdon in Berkshire. Miss Smith laboured with success
in the former mission. Mr. Robert Langford, now a superannua-
ted preacher, and a native of Hampshire, has kindly furnished
us with the occasion of Miss Smith’s visit to Mitcheldever. A few
small religious societies, according to his account, had been formed
at Mitcheldever and some neighbouring villages about the year
1828, “ on the principle of no paid ministry.” They laboured to
spread the gospel in the surrounding hamlets, and met with a
measure of success; but finding that they could not succeed in
gaining a permanent establishment without a regular minister,
Mr. Langford and his associates sent a request to the brethren
labouring in the north of Hampshire for a missionary to be sent
them. Miss E. Smith was accordingly deputed to visit them, and
stay a month on trial. At the expiration of this period Mr. J.
Ride visited Mitcheldever ; a meeting was convened of the friends
aforenamed, to whom Mr. Ride explained the rules and discipline
of the Primitive Methodists, and their union with the connexion
was agreed upon. This occurred in March, 1832, and Mitchel-
dever then became a branch of Shefford circuit. Miss Smith
continued to labour there till June, when she was removed to
Darlaston circuit, and two preachers were sent in her place; and
“amidst hard toiling and much persecution the work gradually
went on. The report of being false prophets, whoremongers, and
adulterers, was raised against the missionaries, and the ignorant
mobs believing the report, thought they did God service in mal-
treating them ;” but the Lord sustained them, and crowned their
labours with success.

Mr. Russell entered upon the Farringdon Mission in full
expectation of severe persecution, in which he was not deceived.
Before four o’clock in the morning of the third Sunday in April,
1832, he prepared for his journey to the scene of his intended
282 THE HISTORY OF THE

missionary operations. His mind was oppressed with the burden
of the work before him, and the dread of persecution and suffering,
but he was supported with a sense of the Divine approval and the
hope of success. When he arrived at the summit of a hill about
two miles from Wantage, he saw the town lying before him, and
instantly a dread of what awaited him well-nigh overcame him.
He met two men who knew him, and they advised him to return
on account of the severe persecution which they expected he
would have to encounter. He thanked them for their sympathy,
but went forward on his journey. At nine o’clock he stood up in
the market-place and began to sing a hymn. He next knelt down
and prayed, and concluded without molestation. But ere he
commenced preaching, a number of ruffians surrounded him, and
he had not spoken long when a more violent company arrived and
pushed him from his standing place, driving him before them like
a beast. He heard some of them ery, “ have him down Mill street !”
And suspecting, perhaps properly, that they intended to throw
him into the river which flows at the bottom of that street, he
determined if possible to prevent being driven down it, and
managed to keep in the market place. After being driven to and
fro an hour or more, his inhuman persecutors paused, when Mr.
Russell threw open his waistcoat, and in the true spirit of a martyr
cried, ‘‘ Lads! if the shedding of my heart’s blood will contribute
to your salvation, I am willing for it to be shed on these stones. ”
At this moving statement, those who were nearest him, drew back
a little, and seemed to relent ; but a violent gang outside the throng
pushed forward, and urged the rest to reaction. A respectable
looking person, who Mr. R. afterwards learned was the chief
constable, came to him and said, “If you will leave all will then
be quiet.” Mr. R. replied, “If I have broken the law, punish me
according to the law, and not in this manner.” The constable then
withdrew without ever attempting to quell the lawless mob, who
again assailed the solitary missionary with ruthless violence. At
length the beadle came and seized Mr. Russell by the collar, and
led him to the end of the town, and there left him. Mr. Russell’s
PRIMITIVE METHODIST CONNEXION. 283

strength was almost exhausted with the violent usage he had
suffered in the market place; but determining if possible, to
address those who had followed him thither, he stood upon the
side of a hedge and preached as well as he was able. But his per-
secutors were not yet satisfied; they pelted him with stones, eggs,
mud, and everything they could render available for the purpose.
Even women, unmindful of the tenderness of their sex, joined in
this cruel treatment ; some of them took the dirt out of their patten
rings to cast at the preacher! When Mr. Russell concluded the
service, he was covered from head to foot with slime, mud, rotten
eggs, and other kinds of filth; and his clothes were torn, and his
flesh bruised. As soon as he got along by the side of a canal, he
took off his clothes and washed them. Then putting them on,
wet, “enduring hardness as a good soldier of Jesus Christ,” he
proceeded to Farringdon, where similar treatment befel him. When
he came toa pool of water outside the town, he washed his clothes
a second time, and then went five miles further to Shrivenham,
where he was met with another violent reception. Ata brook he
cleansed himself a third time, and then proceeded to another village,
where he preached in peace, except that a person threw a stone or
or other hard material at him, which cut his lip. After this he
walked six miles to Lambourn, to rest for the night. He had been
on foot eighteen hours, had walked thirty-five miles, had preached
four times, and gone through an amount of suffering such as none
but a strong healthy man could have endured! Next day, however,
he walked twenty miles to the other side of his mission, and during
the week preached at several fresh places.

On the following Sabbath he visited Wantage and Farringdon
again, as well as another place or two, when Farringdon was more
violent than Wantage. Mr. Fox, of Farringdon, a respectable
gentleman belonging to the society of Friends, thinking that his
house and the neighbouring one of Mr. Reynolds, would awe the
persecutors, kindly offered Mr. Russell the privilege of standing in
front of those mansions. The next two Sabbaths, Mr. Russell had
some peace ;. but on the third, the mob had recovered their courage,
284 THE HISTORY OF THE

and again became violent. The next time Mr. R. went, Mr. Fox
met him, and said, ‘Friend Russell, dost thou find it in thy heart
yet to come to Farringdon?” Mr. Russell assured him that he
intended to persevere in his efforts. ‘“ Then,’ said Mr. Fox,
“thou must not stand near our residence, for we cannot bear to
see the hard usage thou hast to endure.” Mr. Russell, therefore,
repaired to his former standing place, and encountered a violent
mob, as before, who pelted him and his friends with potatoes, eggs,
and other missiles, till his spirits were at length broken, and he
could not refrain from weeping. An inhabitant of the town said,
“Tf I had a dog which had to suffer what that man endures, I
would cut his head off, to put him out of his misery.” Mr. Fox
wrote to a clerical magistrate of his acquaintance in behalf of Mr.
Russell ; and this worthy replied, “the people have as much right
to take the course they do, as the preacher has to preach in the
streets!” With such gentlemen as he for magistrates, it was no
wonder that an uneducated and irreligious populace should assail
the humble messengers of Christ with maddened fury. The
propriety of continuing to visit this town, under these cireumstan-
ces, was seriously questioned by some of Mr. Russell’s best and
judicious friends ; but he determined to persevere in spite of all
the opposition he had to encounter, and the sufferings he had to
endure. Thinking that five o’clock in the morning of a working
day would be the best time for preaching at Farringdon, he decided
upon preaching there at that hour, though he should have eight
miles to walk thither for the purpose. He kept this resolution,
and nobly persevered in his perilous enterprise. Good was done
in the midst of the violent persecution, and he was cheered with
the hope of ultimate success. Friends also were raised up at other
places on the mission, who rendered liberal aid towards his support.
So encouraging on the whole was the aspect of things at the June
quarterly meeting of the circuit, that Mr. W. Wiltshire was
appointed to assist Mr. Russell, that the borders of the mission
might be enlarged. Their labours were crowned with success,
several flourishing societies were established, and in the course of a
PRIMITIVE METHODIST CONNEXION. 285

few years, Farringdon became the head of a good circuit. Want-
age, however, must be excepted from the places at which societies
were established. Persecution continued there with unabated
violence. Some of the friends who accompanied one of the
missionaries to the town suffered such severe bodily injury from
the infuriated mob, that they never fully recovered from it. After
a fair trial, the place was given up for a time. Several years
afterwards, a second attempt was made to obtain an establishment,
but in the midst of similar opposition and persecution as before,
and not with much more success. About the beginning of 1852,
a third effort was made to secure a footing in this town, and after
encountering some opposition from a constable, a friend was found
in the person of Mr. Hawkins, formerly of Newbury. THe provi-
ded a good room for preaching, free of expense, and became the
leader of the society which was happily formed therein. i
While Messrs. Russell and Wiltshire were labouring successfully
in Farringdon mission, Mr. J. Hurd was engaged in missionary
efforts at Marlborough, in Wiltshire; and many other places were
visited successfully by their brethren in the circuit. So greatly
did the work extend and the societies multiply, that at the March
quarterly meeting of 1833, Shefford circuit contained 1,010 mem-
bers, being an increase for the year of somewhat above 300. The
- circuit had progressed in all directions, and it was now determined
to conduct missionary operations at Wallingford and in the
neighbourhood. Mr. Russell accordingly preached in that neat
little town, and under his first sermon one of the vilest characters
in the country was awakened to a sense of his perilous condition,
and became a new creature in Christ Jesus. There Mr. Russell
crossed the Thames into Oxfordshire, and preached at several
villages with success. An encouraging beginning was made on
this mission, and considerable good effected under the zealous
labours of Mr. Russell; but his stay there was short, being
removed at midsummer to Birmingham circuit. Miss Smith, his
former colleague, being unable through failing health, to sustain
any longer the arduous labours of a travelling preacher, consented
286 THE HISTORY OF THE

to merge her name in his; and after a happy union of a few short
years, she died in peace, and went to her reward in the skies.

We must now record other missionary operations conducted by
Brinkworth Circuit. The Berkshire Mission having proved abun-
dantly successful, and having become an independent station, the
mother circuit was encouraged to enter upon a fresh enterprise. At
the June quarterly meeting of 1832, Messrs. Samuel Turner and
James Baker were appointed to visit Chippenham, and other places
south of Brinkworth. Some of these places had been visited
without success by the first missionaries sent into Wiltshire, but
it was hoped that this fresh attempt to establish an interest thereat
would prove successful. The missionaries began their labours at
Castle Coomb, on Saturday evening July 7th, and had a serious
congregation, though they were somewhat annoyed by a few
drunken men. At nine o’clock the next morning, Mr. Turner
preached there again, when the word was attended with Divine
power. Thence the two brethren proceeded to Chippenham, and
attempted to hold a service in the market house, but were forbidden
by the authority of a gentleman belonging to the corporation.
Not knowing how far that gentleman’s authority might extend,
they deemed it prudent not to preach at that time, but announced
their intention to preach to the people on the Tuesday night
following. They then proceeded to Calne, a market town, about
six miles distant, where Mr. Turner preached without molestation
to a large and serious assembly, and was graciously favoured with
Divine assistance. The next day, Mr. Turner waited upon a
friendly magistrate to obtain a license for preaching, and to inquire
into the authority with which the gentleman was invested who had
forbidden him to preach in the market place at Chippenham. He
next proceeded to that town, and called upon the gentleman in
question to inquire into the reason why he forbade him to preach
in the open-air there. The gentleman not very courteously replied,
that the preaching of the missionaries had a tendency to collect
mobs, and that as a member of the corporation he had a right to
interfere, in order to prevent it, and should do so. Mr. Turner
PRIMITIVE METHODIST CONNEXION. 287

argued the case with him, showed the beneficial effects of the
preaching of the Gospel in the open-air, and respectfully expressed
his determination not to relinquish the right. On the 11th of
July, he went to the magistrate’s meeting at Chippenham, and
there met the gentlemen of the corporation. , These gentlemen did
not distinguish themselves either by courteous language or by sound
argument. They said the preaching of the missionaries was a
nuisance to the town, but would not give any explanation of this
odd application of the term nuisance! and were offended that Mr.
Turner should ask them any questions! The magistrates, however,
defended his rights, and declared that as open-air preaching was
no specified crime, they could not do anything to prevent it. In
the evening of the same day, Mr. Turner preached in the market
place to a large congregation, who listened attentively to the truths
advanced, and some were “pricked in their hearts.” On the
following Sabbath he preached there again, to a very large assembly,
without any oposition: and on the 22nd, he preached there twice
to very attentive congregations, and was encouraged with the
prospect of good. The services were thenceforth regular, and
increased in interest and power. Much spiritual good was accom-
plished, the Friends’ meeting-house was purchased, and a
permanent interest established.

The neighbouring town of Calne also cheered the missionaries
with the aspect of prosperity which it presented. Large and
attentive congregations assembled in the open air, week after
week, and deep and salutary impressions appeared to be made on
many minds. A room was soon offered for preaching services; a
society was formed; and at a lovefeast which Mr. Turner con-
ducted there on December 9th, ten souls were brought into the
liberty of the gospel.

At Castle Coomb, the missionaries met with violent persecution.
On one occasion their lives appeared to be in danger, but they
happily escaped without injury. Yet upon some of the vile
sinners of this place some religious impressions were made.

At Marshfield, also, a small town about seven miles from Bath,
the missionaries encountered much persecution. While Mr. Turner
288 THE HISTORY OF THE

was preaching there on the 30th of July, one person threw water
upon him, another attempted to throw fire upon him, and a
publican employed several young men to drive two carts through
the congregation in order to disturb them. On the 9th of August
Mr. Turner preached there again, when the publican before
mentioned blew a trumpet near him most of the time he was
preaching, and offered a gallon of beer to some young men to play
music to drown the preacher’s voice,—but they were wise enough
to refuse the offer.

At most of the places which the missionaries visited more or
less good was effected, and an encouraging number of conversions
took place. Under date of December 10th, 1832, Mr. Turner
says, “ We now preach at thirteen places, three of which are
market towns; the work of conversion is going on, and we have
100 members in society.”

The good work thus encouragingly begun on this mission,
continued to progress, and in less than three years Chippenham

became the head of a circuit, containing 350 members, and employ-
ing three travelling preachers.

Passing from Brinkworth circuit to that of Motcombe, we must
make a brief record of its missionary labours.

On August 2nd, 1830, one of its preachers visited Breamore, in
the south-west portion of Hampshire, and preached under a tree
to about one hundred persons, when religious impressions appear to
have been made on some minds. This is the first account we find
of Primitive Methodist missionary labours in the county of Hants,
being several months prior to the missionary operations of Mr.
Russell, recorded in a former part of this chapter. In the follow-
ing month the same preacher visited the city of Winchester, and
preached in one of the principal streets to a mixed congregation ;
some mocked him, whilst others listened to him with attention
and interest. A request had been conveyed to Motcombe circuit’s
quarterly meeting for a preacher to be sent to this city, and it was
thought that a promising opening for usefulness presented itself ;
but as Motcombe circuit was not able to support a missionary
PRIMITIVE METHODIST CONNEXION. 289

there, no further attempts were then made to establish a cause in
this city.

But several places in the neighbourhood of Salisbury, in
Wiltshire, and other places more remote, were visited successfully
by the missionaries of this circuit in the autumn of 1830, and a
few small societies were formed. Under date of October 8rd, one
of the preachers writes,—‘The season of the year is past for
preaching in the open air, and we find it difficult to get houses to
preach in. But about thirty persons have united with us at
different places, and the good work is prospering. At one place,
where we almost despaired of succeeding, after much labour and
prayer, a lady offered a house for our accommodation ; we occupy
it rent-free, and have a society of sixteen persons.” The preachers
from Motcombe circuit had, however, visited the ancient city of
Salisbury three years before, having begun their missionary labours
there in 1827. After some time, a dwelling house was lent by a
friend for their religious services, and a small society of seven or
eight members was formed. This house becoming too small, a large
room was rented, in which many conversions were effected, and in
which the society continued to prosper. And the good work
extended to some of the neighbouring villages. In 1831 we find
Salisbury at the head of a circuit, having two preachers stationed
to it at the conference of that year. In 1833 it reported 250
members.

Proceeding from the south-west of England to the extremity of
the west, we find Redruth circuit, in Cornwall, carrying on success-
ful missions at Penzance, Newlyn, and St. Ives.

About the close of the year 1826, or in the spring of 1827, the
late Mr. John Garner paid a visit to Penzance and Newlyn,
preached at each place, and returned the same evening to Redruth.
The late Mr. W. Teal, a young man of eminent piety and zeal,
was soon after sent to Penzance and the neighbourhood, as a
missionary. His labours were crowned with success. He raised a
society of 20 members at Penzance, and one of about thirty at
Newlyn. But his pious and useful course was only of short

U
290 THE HISTORY OF THE

duration ; he caught cold at a camp-meeting, which brought on
pulmonary consumption, and after lingering about two years he
died triumphantly in the Lord. He was succeeded at Penzance by
Mr. Joseph Grieves, to whom we are indebted for this information.
In September, 1828, Mr. Grieves found about twenty members in
Penzance, who then worshipped in a school-room in South Parade.
Many sinners were brought to God in this room, and the
congregations became too Jarge to be accommodated ; and a chapel
in Queen street was therefore taken on rent.

At Newlyn, a great revival of religion took place; many of the
vilest sinners in the neighbourhood were brought under its saving
influence, and became new creatures in Christ Jesus. A striking
reformation was accordingly witnessed in their morals,—several
who had been wont to “steal, stole no more.” A gentleman said
to one of the members, “ I am glad the Primitive Methodists have
come to Newlyn, for I have no need now to be at the expense of
paying men to watch my fish.” A large room, capable of contain-
ing five or six hundred persons, was procured for purposes of
worship, and was often crowded to excess.

Other places also were visited successfully ; and at the March
quarterly meeting of 1829, there were 130 members in the
Penzance mission.

While Mr. Grieves was labouring on this mission he visited St.
Ives, on the northern coast. His first visit was made on the 15th
of July, 1829. On his journey, he was detained about three
hours, waiting to eross the Hayle river. This time was mostly
spent in earnest prayer to the God of missions, that a way might
be opened at St. Ives, and that many souls might be saved. In
the evening he stood on a large boat near the Quay, the most
populous and wicked part of the town, and preached to several
hundred persons, who listened with attention, and many of them
were convinced of sin. The following week he preached there
again, to a congregation supposed to contain not fewer than 2,000
persons. The unction of the Holy One attended the word, and
numbers received religious impressions which were never after-
PRIMITIVE METHODIST CONNEXION. 291

wards effaced. Large congregations continued to attend his
preaching, and that of his colleague, Mr. Horsell, and a great
revival of religion took place, which extended to the other religious
communities in the town, and a striking reformation became
apparent among the inhabitants generally. The missionaries met
with much kindness and respect from all classes ; a goodly number
of those who were brought to God under their labours united with
them in church fellowship, and in June 1830, the society numbered
136 members. A large chapel was speedily erected, towards
which the inhahitants generously contributed, and a flourishing
interest was established. In 1833 St. Ives beeame the head of a
circuit, having two preachers stationed to it by the conference of
that year. |

The St. Austell part of Redruth circuit was made into a separate
circuit at the conference of 1829. The late Mr. John Hewson
was at that time the superintendent of St. Austell, and before his
removal to Redruth he visited Pyworthy and other places in the
north-western portion of Devonshire. A Mr. Oliver, eldest son of
a respectable farmer and land-owner in that district, had sent to
St. Austell requesting a preacher, and it was in compliance with
his request that Mr. Hewson visited the place before mentioned.
He met with a favourable reception, and was followed by other
brethren. A good work began among the people, and Mr. W.
Chubb, whose father was owner of the adjoining farm to that of Mr.
Oliver, was brought to God, and became an acceptable and useful
local preacher. In August, 1831, the Pyworthy mission contained
eighty-six members.

Towards the end of the year 1830, Mr. W. Horseil was sent as
a missionary by St. Austell circuit to Barnstaple and Bideford,
neighbouring towns of Devonshire, twenty or thirty miles in a
northerly direction from Pyworthy. He was successful in his
efforts ; sinners were brought to God; and societies were formed
at several places. In February, 1831, there were sixty members in
the mission,—and soon afterwards a greater number than this was
found in Barnstaple alone.

y2
292 THE HISTORY OF THE

In August, 1831, Mr. Joseph Grieves went as a missionary to
the city of Exeter, in the south of Devonshire. A respectable
person fitted up a room on his own premises for the accommoda-
tion of Mr. Grieves and his friends, in which Mr. Grieves preached
with encouraging success. A society was formed, and the prospect
of future usefulness was cheering. For some time afterwards this
mission made some improvement, but it never became very strong
or prosperous, ,

It is painful to add, that notwithstanding the labour and toil
which several of the first and succeeding missionaries spent on the
mission stations in this fine county, and the cheering prospects
which for a time presented themselves, in some of them, a
succession of calamities befel them all; and through the improper
conduct of one of the preachers, the inefficiency of two or three
more, the lack of sufficient connexional support, and of courage
and perseverance under difficulties, the whole county was
abandoned by the Primitive Methodist connexion! It is humih-
ating to record these facts, but truth and fidelity demand their
insertion in these pages. It was certainly not honourable to the
community, nor in harmony with the spirit of enterprise and
perseverance which it has generally displayed, to relinquish all the
mission stations which it had in the county, though several
disasters had occurred on them. However, the labour, toil, and
expense spent thereon were not altogether in vain. A few souls
were brought to the Lord under the ministry of the missionaries,
who died happy in communion with them; several acceptable and
useful travelling preachers were raised up, who have rendered
good service to the connexion, namely, Messrs. Chubb, Rooke,
Grigg, Mules, &c., and the Wesleyan and Bible Christian com-
munities largely shared in the fruits of the missionaries’ labours on
the before-named stations. It was well that these two denomina-
tions were able to collect into church fellowship the scattered
remains of the societies unwisely relinquished by the Primitive
Methodists.

In recording the progress and failure of the Devonshire missions,
PRIMITIVE METHODIST CONNEXION. 293

we have omitted many particulars ; amongst the rest, the efforts of
St. Ives circuit to maintain one or more of them, after they had
been nearly wrecked; but we judge we have inserted as much as
will be acceptable or interesting to most readers. In recording the
relinquishment of these missions in this place, we have, for the
sake of connection, considerably anticipated the course of events,
as the abandonment of them did not take place till several years
after the conference of 1833, to which the present chapter extends.
Towards the conclusion of this work we shall have the pleasure of
recording the re-commencement of missionary efforts in Devon-
shire, under more favourable circumstances, and with more
rational prospects of success than in the cases we have just
narrated.

Turning to Herefordshire, another county in the west of
England, we find Cwm circuit making very successful efforts
within and beyond its borders. Within the five years to which
this chapter refers, Mrs. Lea, of Yew Cottage, near Madley, and
five of her children identified themselves with the infant cause.
This highly respectable and pious family rendered eminent service
to the community in various ways, and greatly contributed to the
establishment and increase of the societies. They patiently bore
the sneers and contempt of many in their own rank, cheerfully
encountered persecution in different forms, and zealously laboured
to spread evangelical truth and pure Christianity in many of the
surrounding villages and hamlets. Several of the local preachers
in this circuit also laboured zealously and extensively ; most of the
travelling preachers were laborious and useful; and the combined
efforts of preachers and people, under the blessing of God, proved
successful in the conversion of many sinners, and the formation of
many new societies ; so that at the conference of 1833 the circuit
numbered 754 members, being an increase of several hundreds
during the five years.

Turning from the west to the east of England, we find Lynn
circuit prospering in an extraordinary manner, and conducting
missionary operations with considerable success. At the con-
294 THE HISTORY OF THE

ference of 1828, this circuit reported only 327 members ; at the
conference of 1831, when the late zealous and useful John Smith
was stationed to it, its number had risen to 536, a proof of con-
siderable progress during the three years. But much greater
prosperity awaited it. A great revival of religion took place in
most parts of the cireuit, and in March, 1832, it contained 770
members, being an increase of 234 for the year. Encouraged by
this abundant prosperity the March quarterly meeting agreed to
send the late Mr. James Pole to Docking, Burnham, Ringstead,
and other neighbouring places in the north-western extremity of
Norfolk. He commenced his missionary labours at Docking on
the 11th of April, 1832, by preaching in the open air. A large
congregation assembled to hear him, many persons were, affected
under the word, and at the close of the service he conducted a
powerful prayer-meeting in a dwelling-house. The next morning
he held a prayer-meeting, at which much of the power of the Holy
Spirit was felt, and several persons began to pray for the pardon
of their sins. On the same day he walked six miles to Burnham
Market, where he preached in the open air. A number of per-
sons surrounded him, but for a while appeared to be very careless
and inattentive. Towards the close of the sermon, however, their
attention became riveted, and they manifested a degree of serious-
ness. /

On the following Sabbath, April 15th, he preached four times.
He began at Hunstanton at nine o’clock in the morning, when
the word went with power to many hearts. He then went two
miles further to Ringstead, where he preached with effect to a
large congregation. At two in the afternoon he discoursed with
freedom at Thornham, and at night at Holme, where many sin-
ners trembled under the word. During the week he preached at
several places with good effect ; sinners cried for mercy, and were
directed to Christ for pardon and salvation.

On Sunday April 22nd, he preached at Sedgford, Heacham,
and Docking. At the last named place he was favoured with a
large congregation ; and in a prayer-meeting held afterwards two
PRIMITIVE METHODIST CONNENION 295

penitent sinners were brought into the liberty of the Gospel. On
the following morning he conducted a prayer-meeting there. The
house in which it was held was filled with people, and four other
mourners were comforted. The same day he went to Snettisham,
and was painfully exercised in mind on the way, fearing that he
should have no success ; but when he ascended the steps of the
cross a large congregation gathered round him, to whom he was
enabled to preach the Gospel “ with the Holy Ghost sent down
from heaven ;’ all his hearers seemed affected, and several in-
vited him to their houses. This was the beginning of a great
work there. In the course of a few months a society of sixty
members was established, and a chapel fitted up for worship,
capable of accommodating 200 persons.

A good work also began at several other places on the mission,
and on the 27th of May a powerful camp-meeting was held at
Ingoldsthorpe, near Snettisham, where forty persons, it was
judged, found peace through faith in Christ. One young man
who went to mock the preachers and the people was speedily
arrested by the Holy Spirit; he trembled under a sense of his
guilt and danger, his knees smote one against another, and,
unable to stand, he fell to the ground, and in deep distress of
soul, cried to the Lord for mercy. He was pointed to the Lamb
of God; and, confiding in the sacrifice of the cross for pardon
and salvation, he found deliverance from his oppressive load of
guilt, and went home rejoicing in the Lord. He soon afterwards
became a class-leader and a local preacher. A great reformation
was soon apparent among the new converts. Many who had
formerly spent their Sabbaths in pleasure and amusement, or in
drunkenness and other crimes, neglecting the ordinances of re-
ligion, and wholly disregarding the Divine authority, became
devout observers of the Lord’s day, attended Divine worship with
holy delight, cultivated habits of sobriety and industry, and
ornamented their professions by a consistent deportment.

On June 18th, 1832, Mr. Pole attended the circuit’s quarterly
meeting, and reported the state of the mission. He had been
296 THE HISTORY OF THE

labouring upon it about ten weeks; had usually preached four
times on the sabbath, and six times in a week on work days; and
had admitted into society about 120 persons. Encouraged by
this success, another missionary was appointed to assist him ; and
at Michaelmas there were on the mission nine societies, fourteen
classes, and 186 members. And the contributions had more
than equalled the expenses. The circuit generally, too, continued
to prosper; so much so, that at the conference of 1833, it re-
ported 1170 members, being an increase of 400 for the year, and
843 for the preceding five years.

Turning eastward to North Walsham circuit, we meet with
similar tokens of prosperity and of successful efforts. The dis-
trict, which is now called East Dereham circuit, was selected for
missionary operations. We are unable to record the exact period
at which missionary efforts were commenced therein; but we
learn from the journal of Mr. Robert Key, published in the
Connexional magazine for 1835, that he preached at Lenwade,
Swannington, Sparham, Cawston, East Tuddenham, Whitwell,
Mattishall, and Hockering, in May, 1831. The journal in ques-
tion is a record of the extraordinary power which attended the
ministry of Mr. Key at the places just named, and at several
others in the same district. Multitudes flocked to hear him, and
night after night considerable numbers were awakened to a sense
of their sin and danger, cried to the Lord in the bitterness of
penitential grief, and found salvation through faith in Christ
Jesus. This great work, as in many other cases where a revival
of religion has begun among a people who have lived for some
time in utter negligence of its momentous realities, was frequently
attended with overpowering emotions, under which some persons
fell: to the ground. Whilst Mr. Key was speaking at East
Tuddenham, in the evening of May 27th, 1831, from—*< Time
shall be no longer,” he thought every person in the house trem-
bled. “Some would have got out, but could not move; their
strength left them, their guilt stared them in the face, they gave
vent to the feelings of their wounded hearts, and a general cry
PRIMITIVE METHODIST CONNENION. 297

for mercy followed.” On Sunday, June 5th, a powerful camp-
meeting was held at North Tuddenham. The sermons and ex-
hortations were short, pointed, and powerful, and the doctrine of
a present salvation was enforced in each. Hundreds of the
hearers trembled, and numbers fell to the ground, and called
upon the Lord for mercy. On the following Sabbath a still more
powerful camp-meeting was held at East Tuddenham. Though
in an agricultural district, and therefore not densely populated,
thousands of persons attended. A great measure of Divine
unction accompanied the word preached. About ten o’clock in
the morning sinners began to tremble under powerful convictions ;
and ‘many were struck to the ground like men slain in battle.”
Some who stood by mocking, were also suddenly overpowered by
a discovery of their sins and danger, and fell down in agony of
mind. Others who rushed towards the persons in distress to
drag them from the place were themselves suddenly seized with
deep convictions, and instead of carrying out their purposes of
dragging their friends away, fell prostrate on the ground, and
united with them in earnest cries to God for pardon and salva-
tion! It was supposed that more than fifty persons found peace
through faith in Christ at this memorable meeting.

In the evening of April 24th, 1832, Mr. Key preached at the
same place with extraordinary effect. The emotions of the people
were so deep and powerful that the meeting, though held in the
open-air, was protracted till after the light of day had departed.
Hundreds knelt before the Lord in the dark; and the cries of
mourners, and the bursts of praise from those who had found
peace in Christ, made the village ring. The following morning
Mr. Key conducted a prayer-meeting there, when five or six more
were brought into the liberty of the gospel.

On the 10th of June Mr. Key preached at Saham for the first
time. He began the service in the open-air,,but as rain came on
he obtained permission to conduct it in a large dwelling-house.
After preaching about twenty minutes the people began to be
affected in a similar manner as those had been at Tuddenham,
298 . THE HISTORY OF THE

before described. Some fell down under their overpowering emo-
tions, and others fled to the door in alarm. Several found peace
through believing. Similar scenes were witnessed at successive
visits which Mr. Key paid to this place, where a large and flourish-
ing society was established. He also preached with great effect
at Ovington, Bawdeswell,-Bodney, Leaming, and other places.

This sphere of missionary labour was so fruitful of good that it
was made into a circuit in March, 1832, containing about 600
members. In the ensuing year 100 more were added. “In
taking a retrospective view of the rise and progress of what is now
called Mattishall circuit,’ says Mr. Key, “we feel constrained to
exclaim, ‘the Lord hath done great things for us, whereof we are
glad.’ I have missioned a tract of country thirty miles in length,
embracing more than forty places, in which I have planted near
forty churches, containing 700 members, without incurring five
shillings expense to the mother circuit!” Well might the suc-
cessful missionary regard with adoring gratitude the goodness and
grace of God.

The extraordinary circumstances attendant on several of the
powerful meetings which he conducted, may be accounted for on
rational and philosophical principles ; and they should neither be
regarded as objections to the genuineness of the work of God, nor
as adding in anywise to its value. The reality of a work of
grace must be decided by its scriptural fruits. Tried by this test,
the work we have just narrated will not be found wanting. It
made its subjects new creatures, and produced a blessed reformation
of manners. Jn many families where ignorance, vice, and discord
had reigned, and in which the voice of prayer had never been heard,
the Bible became devoutly read, the incense of prayer and praise.
daily ascended to the Giver of all good; children were trained in
the way in which they should go, and harmony and love prevailed
among them. Bad ompany was forsaken for the sweets of do-
mestic society and the delight of religious worship; impious im-
precations gave place to the earnest prayer, and profane songs to the
songs of Zion ; sobriety, industry, and their attendant virtues, took
PRIMITIVE METHODIST CONNEXION. 289

the place of drunkenness, idleness, and their kindred vices; and
hundreds proved that godliness was profitable unto all things,
having the promise both of this life and of that which is to come.

Stepping into the neighbouring county of Suffolk, we find
Brandon Circuit conducting successful missionary operations at
the ancient town of Bury St. Edmunds. In the year 1829, Messrs.
Appleby and Tetley were stationed to this circuit, and during their
continuance in it, visited the town just named. Deep and wide
religious impresions were made on many minds by the open-air
preaching of the missionaries, and other communities largely shared
in the fruits of their labours. We recently heard a Baptist minis-
ter state, that a certain Dissenting brother at bury St. Edmunds
counted eighty persons admitted into the fellowship of his church,
who attributed their enlightenment, under God, to the open-air
ministrations of the Primitive Methodist missionaries. We cannot
state how many persons united in society with the missionaries, but
Bury St. Edmunds is now, and has been for several years, the head
of a circuit, though not a powerful one.

Leaving the east of England and coming to the north we next
have to notice the missionary labours of North Shields circuit, at
Berwick-on-Tweed. Mr. W. Clough was the first missionary
sent thither. He arrived at the place on the evening of Friday,
January 2nd, 1829. Next day he hired a room to preach in, near
the Town Hall, capable of holding 300 persons, and gave pub-
licity to his intention to preach in the open air the day following,
on Wallace Green, a large plot of ground near the barracks.
According to this announcement he preached there on the 4th at
half-past one o’clock; and, nothwithstanding the coldness of the
season, about 300 persons listened to him with attention and
seriousness. In the evening he preached in the room before
named, which was excessively crowded, and many returned from
the door, being unable to obtain admittance. His congregation
was composed of serious and attentive people, influenced to attend,
perhaps by a justifiable curiosity to ascertain his doctrines, and
observe his mode of preaching. Eleven persons remained at the
360 THE HISTORY OF THE

close of the public service for conversation with him about the
salvation of their souls, whom he promised to meet again for the
same purpose on the Tuesday night following. The next day he
went to Tweedmouth, obtained the promise of a place to preach
in, and then invited the people to attend; but when they assem-
bled the people were not permitted to enter it, and the preacher
had to endure the disappointment as best he could. On Tuesday
evening his congregation at Berwick assembled half an hour
before the appointed time, in order to secure seats, and he felt
freedom and help from above in addressing them. On Wednes-
day the 7th he went to Spittal, where a singular manner of
making public announcements obtained. Instead of a regular
crier or bellman, a boy went through the place with a wooden
trencher and stick, which he employed to arrest attention, and then
made his announcements. Mr. Clough engaged him to publish
his preaching in the evening, when, notwithstanding the coldness
and the wetness of the weather, an encouraging number attended.
Mr. Clough also preached at Murton, a colliery three miles west
of Berwick on the English side; Ord, a small village a mile south
of Berwick; Burnmouth, a small fishing village in Scotland ;
Horncliff, a large village five miles west of Berwick ; and at Pax-
ton, a small village in Scotland; at all which places he met with
civility, and with attentive and serious congregations. But Ber-
wick was the principal place of his labours, and here he addressed
a large congregation from Sabbath to Sabbath in the open-air, at
the Town Hall steps. On the 11th of January he preached there
to thousands of persons of all classes,—gentry, clergy, and “the
common people,”—all of whom listened with marked attention,
and the ringers of the church bells had the courtesy to cease
ringing, lest they should disturb the audience. On the following
Sabbath he addressed a still larger assembly. The windows of
the adjoining houses on all sides were crowded with persons
anxious to hear him, most of whom were favourably impressed
with the truths he enforced. The room he had taken to preach
in was usually crowded ; many of the inhabitants invited him to
PRIMITIVE METHODIST CONNEXION, 301

visit and pray with them, and he had great encouragement in
preaching several times to the prisoners in the jail, Mr. Clough,
however, remained only three months at Berwick, when he was
succeeded by Mr. W. Lister, who found a society of about twenty
members, and an encouraging prospect of success. Like his
predecessor he preached much in the open-air. From the first
Sunday in April to the last in September he preached in the
market-place at one o’clock, generally to about 2,000 persons, and
mostly in the open air again at six o’clock in the evening. The
work of the Lord greatly prospered; many sinners began to
inquire the way to Zion with their faces thitherwards ; and in the
course of eight or nine months the number in society had risen
from twenty to 150. A larger place of worship became indispen-
sable, as many persons who wished to hear could not gain
an entrance ; but there was great difficulty in obtaining a suitable
site for building purposes. Much earnest prayer was presented
to God on this account, and at length a person, without solicitation,
offered as much of his garden as might be required. A sufficient
quantity was procured, upon which a beautiful chapel, a school-
room, and a minister’s house, were speedily erected. The in-
habitants liberally contributed towards the expenses, and much
kindness was, manifested by christians of other denominations.
Some remarkable interpositions in behalf of the trustees were
realized. Before the first instalment became due the postman
brought Mr. Lister a letter containing £70. It was not known
from whom this liberal amount was received; the donors sub-
scribed themselves “ Three Friends to the Cause.” On another
occasion, when the trustees were unable to meet the claims of the
builders, Messrs. Herod and Lister waited upon a gentleman, a
member of another church, stated the circumstances, and re-
quested help till a mortgage could be secured, and he generously
lent the requisite amount. He lent in all £100, and ultimately
gave the whole to the trust funds, charging Mr. Lister to keep
the affair a secret. The Berwick mission continued to prosper;
and at the conference of 1831 we find it a separate circuit, with
three travelling preachers stationed to it.
302 THE HISTORY OF THE

We must now leave, for the present, missionary operations in
England, and turn to the commencement of missionary labours
in Ireland. Shrewsbury circuit has the honour of having sent the
first missionary to the sister island. The authorities of the cireuit
were probably not aware of the difficulties in the way of successful
missionary operations in that country, nor of the vast expense
which would be requisite to maintain a mission there in vigour
and efficiency. The mission which they had begun in Wiltshire
had proved so abundantly successful that they probably anticipated
considerable success in Ireland, and hoped that but little expense
would be incurred before flourishing societies would be established
able to sustain themselves. If so their sanguine expectations
were not realized. It is pleasing, however, to find that on the
morning on which the missionary, Mr. Haslam, who had been
travelling in the circuit with credit and success, started on his
important undertaking, an early prayer-meeting was appointed to
invoke the blessing of God upon his labours. It was numerously
attended,—and the fervent supplications offered on his behalf
greatly cheered and strengthened the heart of the missionary.
This meeting was held on Monday morning, April 2nd, 1832, and
at the close of it Mr. Haslam took an affectionate leave of the
friends, and proceeded by coach to Liverpool. Thence he sailed
to the north of Ireland, and made the populous town of Belfast
and its vicinity, the sphere of his operations. He commenced his
missionary labours in Belfast on Sunday, April 8th, by preaching
twice in the open-air in Smithfield market-place. Some Roman
Catholics created a little disturbance at the first service, but a
considerable number of persons listened with attention to the
word spoken, and appeared to be deeply interested. At the
second service two persons began to interrupt him, but were
quickly apprehended by the police, and the service then pro-
ceeded peacefully, and apparently to the instruction and profit of
the hearers. The next day the two men who had disturbed the
service were brought before the magistrates and fined, and an
assurance was given to Mr. Haslam that he should be protected
PRIMITIVE METHODIST CONNENION. 303

in the discharge of his duties. In the evening he preached at
Campbell’s Mill, where several persons offered to let him preach
in their houses. On the following day he preached to a large
congregation in Brown-street, Belfast, and was encouraged with
the prospect of success. He also took on rent a room for re-
ligious worship,—one of singular dimensions, being sixty-seven
feet long, and only twelve wide, but it was perhaps the least in-
convenient of any which could be procured for the purpose. On
the folowing Sunday he preached again in the market-place, and
was interrupted by a publican, a Roman Catholic; but the dis-
turber was taken into custody by the police, and the next day
brought before the magistrates and fined. The publican after-
wards brought up the police under the charge of false imprison-
ment; but when the lawyer whom he had engaged to plead his
cause heard the case opened, he refused to plead,—a course
honourable to his intelligence and uprightness. During the
week Mr. Haslam preached at Campbell’s Mill and Brown-street,
and was grateful to hear sinners begin to ery for mercy. He
also formed a society of eight or nine persons, whom he met in
class for the first time on the following Sabbath, and was refreshed
in spirit with them. Soon afterwards several penitent sinners
found peace to their burdened consciences through faith in our
Lord Jesus Christ, and a considerable number were convinced
of sin.

The mission made some progress during the year; but we are
not able to report the number of members at the conference of
1832, Mr. Haslam had probably been somewhat deceived by ap-
pearances, and, it is likely, had not pursued the best course in all
respects. He shortly afterwards resigned, and withdrew from the
connexion. We do not deem his secession of sufficient moment
to merit more than this brief notice, and shall not therefore enter
into details. Further notices of the mission will be found in sub-
sequent chapters.

A few weeks after Shrewsbury circuit had sent a missionary to
Ireland, Preston Brook circuit sent another. On Friday, April
304 THE HISTORY OF THE

20th, 1832, Mr. F. N. Jersey sailed from Liverpool for Dublin,
apparently intending to commence missionary operations in that
city. But upon conversing with some friends on his arrival there
on the propriety of open-air preaching, the practice commonly
pursued by the connexion’s missionaries, he judged it inexpedient
to make the attempt in Dublin at that time, on account of the
highly-excited state of the Roman Catholic population, political
questions in connexion with the Reform Bill having produced
unusual fermentation among them, and increased their ordinary
bitterness towards Protestants. He therefore departed for the
north of Ireland, and made Newry and its vicinity the scene of
his missionary labours. He arrived at this town on Tuesday
evening, April 24th, and the next few days visited many families,
both Protestants and Catholics, apparently with some good effect.
On Friday evening he preached to a great concourse of persons,
many of whom gave him a hearty welcome. On Sunday, 28th, he
preached twice in the open-air; the former time at the foot of
High-street, in the midst of the Roman Catholic population, A
young man shook his fist in Mr. Jersey’s face while he was preach-
ing, and many of the Oatholics shouted at him when he had done,
but he suffered no further interruption. In the evening, he
preached in the centre of the town to a large concourse, and with
considerable effect. An intention to mob him had been formed,
but could not be carried into execution through the presence of the
police, who attended to protect him.

On Wednesday, May 2nd, he went to Banbridge, about ten Irish
miles from Newry; he stood upon a great stone in the centre of the
town, and preached with freedom and unction to a large assembly,
many of whom appeared to listen with profit. The next day he
visited Dromore, about six miles from Banbridge, and though the
weather was extremely cold, he preached in the market-place to
an attentive congregation. On the Friday he went to Lough
Brickland, and held an open-air service near the church-yard.

On Sunday, May 6th, he preached in the open-air at Newry,
when even many Catholics listened with attention, and some
PRIMITIVE METHODIST CONNEXION, 305

appeared to be affected. At the close of the service he conducted
a prayer-meeting in a private house, at which some persons
appeared to be awakened to a sense of their sin and danger. In
the evening he addressed the widows at the Alms-houses, many of
whom were thankful for the service.

He continued to visit numerous families for religious instruction
and prayer, and to preach in the open air at Newry and other
places, and had soon the happiness of seeing awakened sinners
bowing at the foot-stool of merey, and crying to the Lord for
pardon.

On Sunday, May 20th, he preached twice in the open air at
Newry, held three prayer-meetings, gave three exhortations,
and formed a society of six members. The next day he preached
again in the open air to a numerous congregation, many of whom
were deeply affected. He held a prayer-meeting in a private
house afterwards, which was excessively crowded, and among the
penitents who were seeking the Lord, was one Roman Catholic,
who obtained comfort through faith in Jesus, and along with five
others, united with the infant society. This mission continued to
prosper during the year, and at the following conference reported
eighty-six members.

A few months after the opening of Belfast and Newry missions
Prees circuit sent a missionary to Lisburn and the neighbourhood,
a field of operations lying between the two forenamed stations.
According to a notice in the connexional magazine for 1835, the
missionary was sent in October, 1832; but we find no account of
the mission till March, 1833, when Oswestry branch of Prees
circuit, having been made into a separate circuit, undertook the
management and support of the Lisburn mission. We learn from
the journal of Mr. Richard Cordingley, that he preached at
Lisburn, Lembeg, Piper Hill, Brook Hill, Knockerdowney, Cul-
cavey, Long Stone, and other places. Some small societies had
then been formed, and an encouraging prospect of success
presented itself. When visited a few months afterwards by Mr.
Hugh Bourne, it appears to have afforded him considerable

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306 THE HISTORY OF THE

satisfaction, though his notices of it are briefer than those he
records of Belfast and Newry, which had been longer established.
Other notices of the Irish mission will be found in subsequent
chapters; but they will not afford such instances of success as
many or most of the missions in England.

‘We must now record the commencement of a mission to the
Norman Isles, now more commonly called the Channel Islands,
being situated in the British Channel. They are within sight of
the coast of Normandy, in France, from which they are but a few
miles distant. Some sailors from Guernsey, one of the principal
islands of the group, had attended some meetings of extraordinary
power in the Primitive Methodist chapel at South Shields, where
a revival of religion was progressing, and being favourably
impressed, were wishful for a missionary to be sent to their native
island. A great revival of religion had happily occurred in the
neighbouring town of Sunderland and its vicinity, and that circuit
was therefore able to undertake a new mission, especially as its
mission in Edinburgh had been transferred to another circuit.
Sunderland and South Shields circuit agreed to send a missionary
to the islands in question, and Mr. George Cosens, a native of
the West Indies, and a person of colour, was selected for the
purpose. He sailed from Sunderland on Monday evening, May
7th, 1832. A few friends went on board to accompany him out
of the harbour, and a large concourse followed along the pier.
With pious simplicity and fervent zeal they sang a hymn of praise
to God, and the stillness of the night, the melody of numerous
human voices, the occasion of the gathering, and the view of the
calm majestic ocean, all conspired to render the scene one of
thrilling interest. Many devout aspirations ascended to heaven
in behalf of the missionary, that he might have a safe and pros-
perous voyage, and be rendered abundantly useful in the lovely
islands to which he was bound. He was favoured with a quick
passage, arriving at Guernsey on the 11th of May, only four days
after he sailed out of Wearmouth. On the following Sabbath
morning he preached on board the Hebe, the vessel in which he
PRIMITIVE METHODIST CONNEXION. 307

sailed from Sunderland, to about 400 persons; and in the after-
noon toa large assembly on the New Ground, a beautiful place
in the outskirts of the town, whither multitudes resort for pur-
poses of pleasure and recreation. Above a thousand persons were
supposed to be assembled on this occasion, all of whom conducted
themselves with the utmost decorum, and listened with marked
attention to the fluent and animated preacher, and it was hoped
that deep religious impressions were made on many minds. He
preached again on board the Hebe, at six o’clock in the evening,
when hundreds, who could not find room on board, stood on the
shore and devoutly listened to an earnest and soul-stirring ser-
mon. The next night Mr. Cosens preached on board again, to a
great concourse, and with similar freedom and effect as on the
former occasions.

On Wednesday the 16th he proceeded to Jersey, the largest
island in the group, and preached there on the 20th. He occu-
pied the Parade Ground in the outskirts of the Town, where he
spoke twice to much smaller congregations than he had addressed
in Guernsey. About 150 persons surrounded him in the after-
noon; some of whom were attentive, but others very careless.
In the evening about 250 persons were congregated to hear him,
and a much better impression was produced than in the afternoon.
Guernsey, however, was deemed the more suitable island for the
first station, and Mr. Cosens accordingly returned to it without
delay. But Mr. Joseph Haughton was soon afterwards sent to
assist Mr. Cosens in the mission, and then both Guernsey and
Jersey were occupied; a preaching-room was fitted up in each
island, and a society formed in each. In the month of March
following the mission numbered 110 members. But an unhappy
circumstance immediately afterwards occurred, which brought the
society into disrepute, and clouded the fair prospect of the mission
in Guernsey. Some thoughtless, giddy young persons had con-
ducted themselves in a very unseemly manner in the preaching-
room at St. Peter’s Port, Guernsey, and Mr. Cosens unhappily
employed an imprudent expression respecting the behaviour of

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308 THE HISTORY OF THE

one of them, for which he was summoned to the royal court,
where a heavy fine was inflicted upon him, and the case, greatly
exaggerated, was reported in the Gazette, the most widely cir-
culated paper in the island. In many parts of England the
imprudent expression would not have excited much attention ;
but in Guernsey, prejudice and various circumstances which we
need not name, caused it to be regarded in a most unfavourable
light, and it proved a great impediment in the way of the society’s
progress for some time.

We conclude the missionary enterprises of the period nnder
consideration in this chapter, with a brief record of a mission to
America. Many of the members and office-bearers of the con-
nexion had emigrated to the United States. from many parts of
England, and a large portion of these were wishful for preachers
of their own community to be sent after them. The subject had
been discussed occasionally for several years, and had engaged the
earnest prayers of several warm-hearted friends to the enterprise.
But few or none of them, we persume, were fully aware of the
difference between the circumstances of the United States and
those of their own country. The spirit of enterprise is, however, to
be highly appreciated. Without it the world will never be con-
verted to God, nor the religion of Christ make much advancement
among men. And if it should occasionally lack the accompani-
ment of requisite prudence and discretion, this defect should
excite our regret rather than our censure. Subsequent events
have made many intelligent friends doubt the prudence of sending
missionaries to the United States at all, and others to question
the wisdom of the selection made. The circuits, however, which
undertook this important mission were doubtless actuated by pure
and noble motives, and their efforts deserve a grateful notice in
these pages. Tunstall and Hull circuits had the honour of send-
ing the first Primitive Methodist missionaries to the continent of
America. But they rightly judged that a mission of such magni-
tude should not be undertaken by individual circuits, without the
sanction of the connexional representatives assembled in con-
PRIMITIVE METHODIST CONNEXION. 309

ference. The subject was therefore brought before the conference
held at Scotter, in Lincolnshire, in 1829, which “made the
necessary arrangements for carrying the purpose into effect.”
Four missionaries were approved for this work ; Mr. W. Knowles
and Miss R. Watkins for Tunstall cireuit,—and Messrs. William
Summersides and Thomas Morris for Hull cireuit. They sailed
from Liverpool together on June 19th, 1829, and after a rough
and tedious passage of six weeks, they landed in safety at New
York, on the 3lst of July. Soon after their arrival Messrs.
Summersides and Morris proceeded to Philadelphia, and Mr.
Knowles and Miss Watkins remained at New York. From the
circumstances in which Mr. Knowles found himself placed im-
mediately after landing, it appears that the missionaries were not
furnished with a large amount of money, with which to meet the
necessary expenses of the mission. From the account of the
peparture of the missionaries, published in the connexional maga-
zine, evidently written by Mr. Hugh Bourne, it might be inferred
otherwise. It is therein said, “The cost of the hymn-books and
other matters, for enabling the missionaries properly to enter
upon their important labours has been great, and a large sum of
money has been expended in their outfit, and in providing them
with books and other necessaries. The circuits are, therefore,
earnestly requested as speedily as they can, to send in their mis-
sionary contributions; and it is earnestly desired that every
circuit will contribute on this occasion; and the more so, as not
only has there been a large debt contracted on account of the
American Mission, but as other missions also want assistance.”
But the terms, “large sums of money,” and “a large debt,” are
to be taken in agreement with Mr. Bourne’s rigid economical
views, and in comparison with the small amount of money
hitherto expended on most of the connexion’s missions. The high
rents in New York, and the circumstances of the principal class
of persons among whom the missionaries were most likely to
labour for a time, were probably not adequately conceived either
by Mr. Bourne or others. Mr. Knowles and his colleague began
2

510 THE HISTORY OF THE

their missionary efforts amidst discouragements and trials, which
would have damped the energies of most persons. For a time,
however, they witnessed such a measure of success as greatly
cheered them in their labours. The prospect of establishing
flourishing societies appeared to them very animating, and we
find them soon involved in such pecuniary responsibilities for
rents of preaching rooms as would have made more prudent and
cautious persons tremble. A new chapel was commenced almost
immediately, though very little was collected towards its erection.
It was opened on the 27th of December, 1829, only five months
after the arrival of the missionaries. It cost about 680 dollars,
a small sum certainly ; but of this amount no fewer than 600
dollars were borrowed on interest! Yet the sanguine missionary
calculated that it would be out of debt in about three years. And
in the same letter in which he gives this account, he says, “ We
have some thoughts of either buying or building another chapel at
New York!” Speculations like these were almost certain to
bring tremendous expense on the mission, or effect its ruin. The
economical connexion in England was not prepared to meet the
deficiency of such expenditure, and difficulties soon arose through
these imprudent speculations.

Messrs. Summersides and Morris do not appear to have been so
imprudent in speculation at Philadelphia as Mr. Knowles was at
New York; but they suffered much from affliction, which greatly
impeded the success of the mission. In a letter, dated Philadel-
phia, February 10th, 1830, Mr. Summersides says, ‘‘ According to
human appearances our success at Philadelphia would have been
great had it not been for our afflictions. We are sometimes well
for two or three weeks, and then we are ill again and not able to
preach. Then the people are disappointed, and when we are able
to preach we are at a loss for a congregation.” From the same
letter we learn that there was nothing owing for preaching-rooms,
as they were occupied free of rent, and that there was then a
society of forty members in Philadelphia. Mr. Summersides had
also visited Pott’s-ville, about ninety miles from Philadelphia
PRIMITIVE METHODIST CONNEXION. 311

where he formed a small society of fifteen or sixteen members, who
had, it is presumed, belonged to the Primitive Methodists in their
fatherland. On the occasion of his visit a number more united
with them, and he left an organized society of thirty-four mem-
bers, five or six of whom had been exhorters in England. This
place afterwards became a separate mission station.

Other openings presented themselves, and several additional
missionaries were employed. At the conference of 1831 we find
the following stations and preachers :—New York, G. Parsons and
T. Edwards ; Philadelphia, T. Morris and W. Tansur; Cinetnnati,
W. Knowles ; Hudson, A Wearing; and W. Summersides and R.
Watkins were appointed to open new missions. The number of
members had not arrived when the stations were printed. We
have little more to add in this place respecting these missions.
Several untoward circumstances occurred which retarded their
progress; some of the missionaries got discouraged, and re-
linquished the work; and the societies soon became independent
of the connexion in England, retaining still a friendly relation,
but altogether separate, being both self-governed and _ self-
supported. They, however, continued in a state of weakness
and feebleness. On the whole, the mission to the United States
of America must be regarded as a partial failure. Doubtless a
considerable number of souls were brought to God under the
labours of the missionaries, so that the enterprize was not alto-
gether fruitless. But it greatly disappointed the expectations of
its sanguine advocates, and taught lessons of humility and instruc-
tion to the connexion at large.

The mission to Canada was more successful, and merits a brief
record in this chapter. Mr. William Lawson, a local preacher
from Carlisle circuit, emigrated to Upper Canada, and in July,
1829, just before the missionaries arrived at New York, com-
menced preaching in the open-air in the market-square, Toronto,
then a small town of unpromising appearance, usually called Little
York. He continued the practice till October, when a small
school-house in Duke-street was obtained for preaching. Appli-
312 THE HISTORY OF THE

cation was made to the mission at New York for a travelling
preacher, to assist in establishing and extending the connexion in
Canada. Mr. Knowles, writing to the General Committee, under
date of November 24th, 1829, says, “I received a letter this week
from W. Lawson, one of our local preachers in Upper Canada.
There is another of our local preachers with him, and they are
about to form a society in our name, and have sent for a travelling
preacher ; but none can go at present.” In a brief “ History of
Primitive Methodism at Toronto,” written by Mr. E. Barrass, and
published in the connexional magazine for 1856, it is stated that
the first class formed in Canada was organized in September,
1829, at the house of Mr. Lawson, who was elected the leader
and Mr. R. Walker was chosen the assistant leader. This class
consisted of seventeen members. The school-house in Duke-street
becoming too small for the congregation, the school-house of Mr.
Thompson, who had belonged to the society at Driffield, in York-
shire, was obtained for preaching services.

In August, 1830, Mr. N. Watkins, the first regular missionary
to Canada, arrived there. Writing under date of October 27th,
1830, he says, “I found a small society of sixteen persons,
chiefly emigrants, who had belonged to us and the Wesleyans
in England. Two or three of them were local preachers. They
held their meetings in a school-house in the suburbs. Since my
arrival the society has augmented to thirty-four members, and
the congregations are large and attentive.” Mr. Watkins opened
several places in the country, and, at the date last named, had
formed three small societies, containing in ail about twenty mem-
bers. Mr. Watkins shortly afterwards removed to Albany, in the
United States; and in October 1831, Mr. Summersides, after
enduring many hardships and privations on the road, through
the failure of his pecuniary resources, arrived at Toronto, and
met with a hearty welcome from Mr. Lawson and the rest of the
society. He soon proceeded to the places which had been opened
in the country, and was encouraged with the prospect of good.
On December 6th the quarterly meeting of the mission was held,
PRIMITIVE METHODIST CONNEXION. 313

when the number of members was found to be upwards of a hun-
dred. We find from Mr. Summerides’ journal, in the following
spring, that his work on the mission was very laborious, and re-
quired much bodily strength to perform it. Under date of Feb-
ruary 2nd, 1832, he says, “‘The last thirteen days I have preached
sixteen times, led two classes, ridden fifty miles, and walked
seventy. The cold has been very severe. At nights every thing
around us has been frozen, and the white rime and frost have lain
very thick upon the beds in the morning.” The mission, however,
was making some progress, which afforded him consolation under
his toils and privations. At the quarterly meeting held on March
1st, the number of members was 132, and the prospect of success
in the province was thought to be more cheering than ever before.
The names of the local preachers inserted on the plan of the mis-
sion for the ensuing quarter were the following ;—J. P. A. Cherry,
M. Brodrick, W. Lawson, R. Walker, R. Smith, 8. Dutton, T.
Turley, T. Horsley, T. Lowden, J. Agar, T. Lacup, and J. Wil-
kinson. Besides these were the names of four exhorters:—W.
Craig, R. Middleton, D. Walderage, and M. Watson. The names
of the places were York, Woodells, P. School-house, Scarborough,
Blue Bell, Smith’s, Centre Road, Churchville, Sheetsville, Switzer’s
School-house, Four Corners, Claridge’s, Paisley’s, Don Mills,
Wallace’s, Hoge’s Mills, Thorn Hill, Nicholes’s, Humber and
Haton, some of which are now the principal places in several
circuits.

At the conference of 1832, the Canadian Mission was placed
under the care of Hull circuit, and made some encouraging pro-
gress during the ensuing year. On the 3rd of September, the
autumnal Quarterly Meeting was held, when the members reported
were 195; the financial affairs had also improved, and fresh
openings presented themselves for the extension of the mission.
On the 21st of the following month, a new chapel was opened at
Toronto, calculated to seat between five and six hundred persons,
probably an inaccurate calculation. The cost of erection was
between seven and eight hundred pounds, towards which between
314 THE HISTORY OF THE

two and three hundred was collected; leaving too heavy a debt
upon the premises, which afterwards pressed heavily upon the few
principal supporters.

The mission had made such advancement in the summer of 1833,
that Mr. Josiah Partington was sent from Hull circuit to assist in
its further extension ; but its future progress must be reserved for
subsequent chapters.

While the missionary operations we have recorded in this
chapter were being carried out, with more or less success, the
circuits generally were making some advancement. At the con-
ference of 1829 the number of members was 33,720, of travelling
preachers 228, of local preachers 2,491, and of chapels 403,
being an increase for the year of 2,110 members, 24 travelling
preachers, 282 local preachers, and 79 chapels. At the conference
of 1830 the number of members was 35,733, of travelling prea-
chers 240, of local preachers 2,719, of chapels 421; being an
increase for the year of 2,013 members, of 12 travelling preachers,
of 228 local preachers, and of 18 chapels. The conference of
1831 reported 37,216 members, 257 travelling preachers, 2,897
local preachers, and 451 chapels; being an increase for the year
of 1,681 members, 17 travelling preachers, 178 local preachers,
and 30 chapels. The numbers in the United States of America
were not included in these. The conference of 1832 reported
41,301 members, 274 travelling preachers, 3,156 local preachers,
and 497 chapels; being an increase for the year of 4,185 mem-
bers, of 17 travelling preachers, of 259 local preachers, and 76
chapels. The conference of 1833 reported 48,421 members, 290
travelling preachers, 3,514 local preachers, 552 chapels ; being an
increase of 7,120 members, 26 travelling preachers, 358 local
preachers, and 55 chapels. The total increase for the five years
was 16,811 members, 86 travelling preachers, 1,350 local preach-
ers, and 231 chapels.

It will be observed that by far the largest increase during this
period was in the last year. The Asiatic cholera had made fearful
ravages in most parts of the kingdom during this year, and had
PRIMITIVE METHODIST CONNEXION. 315

been one means in the hands of God of awakening multitudes to
a sense of their sin and danger, of inducing thousands to flee to
Christ for salvation, and had largely contributed to the increase of
members. The progress of many of the circuits might be given in
detail, but such is the length to which this chapter has extended,
and the brevity which we must keep in view, that we omit the in-
sertion, and here close the chapter.
316 THE HISTORY OF THE

CHAPTER XVII.

Brinkworth Circuit’s Bristol Mission—Witney Circuit’s Mission—A society
formed at Oxford—Motcombe Cireuit’s exterision—Blandford Mission—
Poole Mission—Weymouth Mission—Shefford Circuit's missionary
operations—Farringdon Mission—Wallingford Mission—Thame Mission
—Andover Mission—Mitcheldever Mission—Reading Mission—Ayles-
bury Mission—Marlborough Mission—Reading Cireuit’s Missions and
success—Imprisonment of Mr. J. Morron at Hereford—Opening of
Monmouth—Bromyard Mission—Cwm Circuit's Mission in Monmouth-
shire—Blaenayon Circuit’s Mission to Swansea—Newtown Mission—
Burland Cireuit’s prosperity-——Northampton Mission—Nottingham Cir-
cuit—Ikeston made a Circuit—Loughborough Circuit's Mission to
Melton Mowbray—Ipswich Mission—Wangford Circuit’s Muissions—
Newmarket Mission—Rapid progress of Yarmouth Circuit—Statisties of
the Connexion—Progress from the Conference of 1833 to that of 1840.

N the present chapter we purpose to detail the progress of the
connexion for a period of seven years, extending from the
conference of 1833 to that of 1840. We begin with the mission-
ary operations of Brinkworth circuit, being among the first in the
order of time of those of which we have found arecord. The
former missionary enterprises of this prosperous and vigorous
circuit having proved abundantly successful, its ministers and
office-bearers were induced to enter upon another. The city of
Bristol, as mentioned in a former chapter, had been visited eight
or nine years before, when little success was realized; but it was
thought that it might now be visited successfully, notwithstanding
the failure of the former feeble and temporary efforts there. The
matter was made a subject of earnest prayer among both preachers
and people, and after nearly twelve months deliberation and fer-
vent supplication for the Divine guidance and blessing, the affair
PRIMITIVE METHODIST CONNEXION. 317

was decided. Two zealous and laborious brethren, Messrs.
Samuel West and Samuel Turner, were chosen for the work, and
sent forth in the name of the Lord, in humble but confident ex-
pectation of his support and blessing. They arrived at Bristol on
Saturday, July 13th, 1833, and went through various parts of it in
order to select suitable places for open-air preaching on the follow-
ing day. On the 14th, being Sunday, they began their missionary
labours by preaching in the morning in the open-air at Poynt’s
Pool, a densely populated neighbourhood, greatly needing plain
and earnest gospel ministrations, and were encouraged with the
hope of success. In the afternoon Mr. Turner preached with
power to an attentive congregation in Queen’s Square.. In the
evening Mr. West addressed a large and respectable assembly near
the Draw Bridge, and deep religious impressions appeared to be
made upon the people. On the following night, when Mr. West
preached again at Poynt’s Pool, mournful evidence was afforded
of the depraved character of some of the inhabitants; drunkards
and prostitutes were fighting and mangling each other’s flesh
in a shocking manner. The missionaries, however, continued
the service, and many of the people listened to them attentively.
Mr. West preached again in this depraved locality on the
following Sabbath morning, and Mr. Turner on Monday evening,
July 22nd; and after the sermon of the latter they conducted
a prayer-meeting in a private house, which was crowded with
people, many of whom wept on account of sin, and prayed
earnestly for salvation. The succeeding services held in this
neighbourhood were equally effective, and a considerable amount
of good appeared to be accomplished. The missionaries were
also favoured with more or less success in preaching in the
open-air in Little Ann street, in Queen’s square, on the Quay,
on St. Phillip’s Plain, in Great Gardens, and in Broad street.
Attentive congregations listened with deep interest to their
earnest addresses, and derived therefrom much spiritual benefit.
Encouraged by those tokens of good they took on rent a small
chapel, called “ Dolman’s chapel,” which was opened for Divine
318 THE HISTORY OF THE

service on the 25th of August, six weeks after they arrived in
the city. This chapel was situated amidst a poor and dense
population, among whom the missionaries had already been useful
to an encouraging extent, and the opening services, conducted by
Mr. Foizey from Bath, were crowned with the conversion of an
infidel, and that of several other persons. A small society of
twelve members had been formed on the 4th of August, and it
now augmented weekly.

The missionaries also visited Bedminster, Fish Ponds, and Kings-
wood, and met with encouraging success. Mr. Turner preached
first at Bedminster on Sunday afternoon, July 28th, and Mr.
West on the following Sunday. On the 22nd of August Mr.
West preached there in a small room, which the missionaries had
taken on rent, when one person was awakened to a sense of her
danger asa sinner. Several other persons had previously been
brought to God there under the preaching of Mr. Turner.

Mr. West preached first at Fish Ponds on Sunday afternoon,
August 25th. He preached there again on Monday evening,
September 2nd ; and though it rained during the whole time, the
people stood still to the close, and the prospect of good was very
animating.

On Wednesday, September 4th, the missionaries first went to
Kingswood. They sang and prayed in the streets, but the wea-
ther being too cold for preaching in the open-air, they held a
service in a public-house—a very unusual place for such a purpose
—but the house was crowded with hearers, and the preachers felt
the presence of their Divine Master, and were cheered with the
hope of success. Mr. West visited Kingswood again on the 25th
of September, and found several persons labouring under con-
vietion of sin.

The good work thus encouragingly begun in this ancient city and
neighbourhood continued to progress, and under date of October
15th, Mr. West says:—“God has owned our labours on this
mission, and raised up a people for Himself who were not a
people. At present the state of the mission is very encouraging,
PRIMITIVE METHODIST CONNEXION. 319

and with proper management and diligent attention, it will, I
believe, prosper.” In the circuit report for March, 1835, it is said,
“In taking a view of the work of God in Bristol mission, we have
much cause for thankfulness to the Great Head of the Church.
We have had much opposition to contend against, but amidst it
all the Lord has prospered the work of our hands. We preach at
twenty places, and have 172 members in society.” During the
next two years the mission acquired stability, and made a little
advancement. It was made into a separate circuit in March,
1837, with two travelling preachers, twenty local preachers, and
190 members. In the year 1840 the number of members had in-
creased to 240. The want of suitable places of worship was a
cause of the progress not being more rapid.

The home part of Brinkworth circuit prospered considerably
during this period; fresh places appear to have been visited suc-
cessfully, and at the conference of 1840 it contained 800 members.

We now turn to the neighbouring circuit of Witney, in Oxford-
shire, where also we find tokens of prosperity and enlargement.
The state of the circuit in March, 1835, encouraged the authorities
to employ another travelling preacher, and to send out Mr. Joseph
Preston as a missionary into adjoining places. On Monday, the
13th, 1835, he started on his missionary tour. The next day he
preached at Great Bourton, and on Wednesday at Mullington to
a large and attentive congregation. On Thursday he preached at
Claydon, and on Friday at Lower Middleton. These and the
following places are populous villages in the northern parts of
Oxfordshire, a few miles from the town of Banbury. The follow-
ing week he preached again at several of these places, and also at
Farthinghoe, Thenford, and Culworth ; and on Monday, May 4th,
he preached at Farnborough. At most of these places considerable
good was done, and societies were formed. A society had been
previously established at the village of Chacombe, not far distant
from the places just named, all of which were embraced in what
was first called the “Chacombe Mission.” Soon afterwards an
entrance appears to have been effected into the town of Banbury.
320 THE HISTORY OF THE

for in the circuit report for 1836, it is said, ‘‘ The Banbury mission
is doing well.” We regret that we have not been able to collect
more information respecting the progress of this mission. Many
circumstances doubtless occurred which would have been read with
interest and profit,had they been recorded. But in the absence of full
information, all we can safely say respecting the Banbury mission
is, that it made some progress, and at the conference of 1840 it
was a separate circuit, containing 262 members.

In May, 1835, Mr. Preston, the superintendent of Witney
circuit, visited the city of Oxford with a view to establishing a
society therein. On the 11th of May he “went to Oxford—a sink
of iniquity—and at night preached in the open-air in Jericho, to a
large, but somewhat disturbed congregation.” The next evening
he preached in the open-air at Church corner, St. Thomas’s, after
which he conducted a prayer-meeting in a private house. Next
morning at six o’clock he preached there again to a goodly number
of persons, including those who stood at a distance, and those who
listened at their doors and windows. Before leaving the city, he
made arrangements for supplying it with regular preaching; and
at the circuit’s Quarterly meeting, held on the 15th of the following
month, a society had been formed at Oxford. How long this
society continued in existence we have not been able to ascertain,
certainly not a long time, for in a subsequent part of this chapter
we shall have to narrate a re-commencement of missionary efforts
in this city.

Moteombe circuit considerably extended its borders by mission-
ary efforts during the period to which this chapter refers. In
1832, the circuit being both small and unable to support the two
preachers who were labouring in it, it was determined in the spring
of 1833 to liberate Mr. Richard Davies, the superintendent, from
a part of his regular work, that he might visit fresh places. In
the first week of May he preached at Henstridge, Strickland,
Helton, Kingston, and Durweston, and was encouraged with some
prospect of success. Shortly afterwards he visited Abbey Milton,
Hepton, Ansty, Whitechurch, and other places. On Sunday, the
PRIMITIVE METHODIST CONNEXION. 321

tth of July, he performed an amount of labour which would soon
weaken the strongest constitution. In the morning he preached
at Ansty to a number of well-behaved persons, who stood still and
listened attentively, notwithstanding the wetness of the weather.
He preached at Strickland in the afternoon, where some young
persons in a carriage attempted in vain to disturb the congrega-
tion. At five o’clock he addressed a large congregation at Helton ;
and at seven at Abbey Milton. Having walked nineteen miles
and preached four times in the open air he felt much fatigued,
and was obliged to seek lodgings at a public-house.

Many of the places named surround the town of Blandford, in
Dorsetshire, which was also visited by the preachers in Motcombe
circuit, and soon became the head of a branch. The opposition
which the missionaries met with in this district was great, and
their privations and sufferings were manifold and severe; but they
persevered in their pious labours, and the Lord crowned their
efforts with encouraging success. Ere Mr. Davies left the circuit,
in July, 1834, the new places visited supported an additional
preacher, and the old places had so much improved as to be able
to support two. The ensuing year was also prosperous. In the
circuit report for 1835 the authorities say, “ The Saviour of sinners
has graciously visited our circuit, and each branch has had an in-
crease of fifty members.” The home branch and Blandford branch
are those to which reference is made in this extract. The year
following was equally prosperous. The circuit reported 100
increase of members. The home branch had been the more
successful, but in Blandford branch the good work had been
steadily advancing.

The circuit also extended its missionary labours to Poole, a sea-
port town. The report for 1836 says, ‘ We have recently opened
Poole as a mission, and we have a pleasing prospect of success.”
In 1837 we find it a branch of the circuit. In the circuit report
for that year it is said, ‘‘ Poole branch is doing well. The Lord is
carrying on his work in the conversion of sinners.” During the
ensuing year this branch continued to prosper, and in March,

xX
322 THE HISTORY OF THE

1838, only a little above two years after it was first visited by the
preachers from Motcombe, it was made into a separate circuit,
with 260 members and two travelling preachers. We regret that
we are unable to furnish details of the missionary work which so
soon resulted in the formation of this circuit. We have sought
in vain for information upon the subject, and are therefore com-
pelled to pass over the mission with this brief notice. At the time
that Poole became the head of a separate circuit the work of God
was prospering there, and the friends were cheered with the pro-
spect of a further ingathering of precious souls. Their expectations
were not entirely cut off; a small increase of members was realized
during each of the two next succeeding years, the number reported
for 1839 being 270, and for 1840, 282.

We must now turn to another part of Dorsetshire, as a field of
missionary labour which Sunderland circuit undertook to cultivate.
The missions in Guernsey and Jersey, chiefly supported by that
circuit, were gradually recovering from the injury they had sus-
tained through the imprudence mentioned in the foregoing chapter,
‘and were raising an increasing measure of support towards the
maintenance of the missionaries there; and as Sunderland circuit
found itself in circumstances to support additional missionary
labours, it wisely determined to undertake a new mission. Wey-
mouth, a fashionable sea-port town in Dorsetshire, was selected
as the centre of operations, and Messrs. Nelson and Cosens were
appointed to this new field of labour. Their reception was highly
flattering, and the prospect of great success was cheering. At
Dorchester, indeed, they met with serious interruption; guns
were fired, artificial thunder was produced in the theatre near
which they stood, and other noises were made in order to prevent
them from preaching, or render them inaudible; and on one
occasion a bucket full of water was poured upon the head of Mr.
C., and on another he was pelted with cabbage stalks and other
missiles. But these annoyances were not of very long continu-
ance; they gradually subsided, and the services were held in
comparative peace. At Weymouth and other places no such
PRIMITIVE METHODIST CONNEXION. 323

interruptions were experienced. Congregations listened peacefully
to the fluent and fervent addresses of the missionaries, and many
persons appeared to be convineed of sin and to become anxious
seekers of salvation. A large room was taken on rent at Wey-
mouth, and a small society formed there on the 16th of May,
1834, Unhappily, however, the flattering prospect with which
the missionaries had been elated, was soon clouded. They had
not perhaps made due allowance for the excitement and curiosity
produced through Mr. C. being a man of colour, nor for other
causes which contributed to their cheering reception. But a
difference which arose between themselves was the greatest hin-
drance to their success. This weakened their energies, and
created a party spirit among the people, some taking the side of
Mr. Nelson, and others that of Mr. Cosens. It gives us no plea-
sure to record these matters; we are actuated solely by a sense _
of duty, and a desire to maintain historic fidelity. We enter not
into the cause or occasion of this unhappy difference between the
two brethren ; we express no opinion on the merits of the case
on either side; we simply record the fact, and we do this with
deep regret, as it proved greatly detrimental to the infant mission,
and led to the separation of both brethren from the connexion.
Mr. Cosens soon resigned his office as a preacher, and withdrew
from the society, some of the members also going with him, and
he shortly afterwards became a Baptist minister. Mr. Nelson
left the connexion soon after he removed from Weymouth. The
judgment which Mr. Hugh Bourne and others formed of occur-
rences which had taken place there, operated on his mind
prejudicially, and under the force of discouragement he withdrew
from a community among whom he had laboured many years with
a large measure of success, and by whom he was deservedly held
in high esteem. He afterwards became a minister of the Metho-
dist New Connexion.

Weymouth Mission did not soon recover the shock which the
unhappy difference we have just named occasioned, and, perhaps,
never presented such a flattering prospect as it did when Messrs,

r2
324 THE HISTORY OF THE

Nelson and Cosens began their missionary labours there. Ina
subsequent year it was indeed greatly enlarged through the
enterprising labours of Mr. Thomas Russell, and in the year 1839
we find no fewer than four travelling preachers stationed to it,
then under the care of Manchester circuit; but the societies never
acquired, unless till recently, the prosperity and strength which
most societies in other stations in Dorsetshire have done.

Leaving this country we next turn to the missionary operations
conducted by Shefford circuit in various parts of Berkshire, Wilt-
shire, Hampshire, Oxfordshire, and Buckinghamshire. We begin
with Farringdon branch in Berkshire. In a former chapter we
detailed the commencement of Farringdon mission, and the per-
secutions through which Mr. Russell and others had to pass ere
societies could be established. We now briefly record the progress

of this mission. Mr. W. Harvey, to whom we are indebted for
’ most of the facts we are about to narrate, commenced his labours
in this mission, or branch of Shefford circuit, in January, 1835.
Though in the depth of winter, he preached on his first Sabbath
there in the morning, in the market-place at Abingdon, and at
two other places in the open-air on the same day. He also formed
a small society in a dwelling-house at Abingdon ; preaching in the
open-air having probably been conducted there for some time,
Mr. R. Langford having preached there in the market-place in
March, 1834. Persecution still raged at some places on the
mission, but the work of God prospered in the midst of it. In
the cireuit report for March, 1835, it was said to be in a pros-
perous state, and during the preceding nine months there had
been an increase of about eighty members in the society. In
the spring of this year Messrs. G. Price, W. Harvey, and W.
Peacefull, the missionaries then labouring in this district, devoted
themselves with renewed ardour to the blessed work of spreading
the gospel among the inhabitants, and visited some new places
successfully. Amongst these was the village of Sparsholt, where
a great work of grace was wrought. Among the numerous
converts was Mr. Jonathan Bush, who fitted up a little chapel
PRIMITIVE METHODIST CONNEXION. 325

on his own premises, in which many souls were brought to the
Saviour. Hither many persons flocked from the surrounding
villages, in order to find Him of whom Moses and the prophets
wrote. Daily prayer-meetings were held here throughout the
summer ; and in the midst of the hay and corn harvests farmers
and labourers assembled by hundreds under two large trees, to
render praise to the bountiful Giver of all good, and to invoke his
blessing. Sixty or seventy persons found peace at this village,
and the revival extended to other places.

From the journal of Mr. Peacefull, published in the connexional
magazine for 1837, we learn that the society was formed at Spar-
sholt, on the 6th of September, and then numbered six members.
The labours of Mr. Peacefull, as detailed in his journal, were a
fair specimen of those of his brethren generally in that mission
field. A few instances shall be recorded of his Sabbath day’s
labours. On Sunday, August 16th, 1835, he preached at Shriven-
ham at nine o’clock in the morning, at Bourton at half-past tén,
at Bishopstone at five in the afternoon, and afterwards spoke at
a missionary meeting. He also walked thirteen miles, and prayed
with eight familes. The next Sabbath, he preached three times,
and led a lovefeast. On the 30th he walked twelve miles and
preached four times in the open-air, namely, at Westcott, Farn-
ham, Kingstone, Lisle, and Sparsholt. It was quite dark ere he
finished his last sermon, yet he held a prayer-meeting after-
wards, when cries for mercy ascended from every part of the
congregation, and ten or more persons found peace in believing.
It is no wonder that labours like these should soon enfeeble
the strongest constitutions, and bring men to a premature grave,
nor that they should prove successful in the conversion of many
sinners. Among the places at which societies were formed on
this mission, during this year, we notice Shrivenham, where Mr.
Jukes and Mr. Russell met with the opposition and persecution
described in former chapters. On the 11th of October, 1835, Mr.
Peacefull formed a society of eleven members in this village, five
of whom had formerly met in class at Bourton, the remainder
326 THE HISTORY OF THE

being new members. The new societies formed, and the additions
made to those previously established, made a considerable increase
of members for the year. The circuit report for March, 1836,
stated that Farringdon branch, or mission, was doing well ; that
the congregations were large, the work of conversion advancing,
and the increase of members 158. At the December quarterly
meeting of 1836, Farringdon branch was made into a separate
circuit, with 313 members. At the following March quarterly
meeting this new circuit reported 313 members, three travelling
preachers, thirty-seven local preachers, and three chapels. The
two following years the circuit was stationary, the same number
of members being reported in 1839 as in 1837; but two new
chapels were erected during this period, one at Ashbury, and the
other at Letcomb Regis. In the following year there appears to
have been some declension, fewer members being reported in 1840
than in 1839.

Wallingford mission, of Shefford circuit, next claims our atten-
tion. Wallingford is a clean, well-regulated little town in Berk-
shire, situated on the banks of the Thames, about forty-six miles
from London. This town and the adjacent villages were visited
by Mr. Russell in the spring of 1833, as mentioned in our last
chapter. In June, 1833, J. Coxhead and E. Wheeldon were
stationed to the mission, on which they laboured with good suc-
cess till September, 1834, when Mr. E. Bishop undertook the
superintendency. During these fifteen months as many new
places had been successfully visited as would occupy the labours
of two preachers, and a neat chapel had been erected in the town
under encouraging circumstances.

Mr. Bishop and his colleagues were not less successful. Like
their predecessors, they had to contend against “cruel, and even
brutal opposition ;” but their Divine Master graciously sustained
them, and rendered his word effectual in the conversion of many,
sinners. At a lovefeast held in Wallingford chapel, on Christmas
day, 1834, about thirty penitents came forward to be prayed for,
of whom sixteen or eighteen professed to find the Lord to the joy
PRIMITIVE METHODIST CONNEXION. 827

of their souls. Another powerful lovefeast was held at Ewelme,
on the 9th of February, 1835, when numbers of mourners were
comforted with the blessings of salvation. Many powerful
meetings were held at other places, and week after week sinners
were turned from the error of their ways, and made happy in the
love of God.

The preachers obtained permission to visit the workhouse at
Wallingford, and to preach to the inmates, by which great good
was effected. A person of another community said, “The accounts
given by the poor people in the workhouse, and in other depraved
parts of the town and neighbourhood, are truly gratifying. The
good that has been effected in their morals is great ; the drunkard
has become sober, the swearer now fears an oath, the lion is
changed into a lamb, and where discord and misery reigned, now
comfort, peace, and happiness prevail.”

In March, 1835, this branch, or mission, was reported as being
very prosperous, the increase for the year being no less than 151
members. The good work continued to advance during the year,
and the report for March, 1836, says, “ Through the blessing of
God our branch is in a prosperous state ; the congregations gene-
rally are good, some of the societies are rising ; and of late several
sinners have been converted unto God.” At the March quarterly
meeting of 1837, Wallingford branch was made into a separate
circuit, with three travelling preachers, and 240 members. The
number of members was small for the support of three preachers ;
but it was expected that missionary labours would be continued,
and that new societies would be raised. And in the month of
May following, we find Mr. Peacefull and Miss Woolford em-
ployed in the Thame mission, part of which was in Buckingham-
shire. Thame, Moreton, Oakley, Brill, Crendon, Syddenham,
Chilton, Kingsey, and other places, shared in the benefit of their
labours. The people at many places seemed wishful to hear them,
and not a few received good impressions under their ministry ;
put at several other places the missionaries were ill-treated, and
had to endure many hardships and privations. On the 16th of
328 THE HISTORY OF THE

May, while Mr. Peacefull was preaching at Brill, he was much
annoyed by several persons who offered him beer to drink, and
shouted in his ears; and while engaged in the last prayer they
poured two buckets full of water upon him. On the 23rd he
preached at Chilton, where some persecutors besmeared him with
rotten eggs. In July 1838, there were about eighty members in
this mission, though some small societies had been broken up
through persecution and lack of houses to meet in. On the 9th of
this month, a powerful Camp-meeting was held at Morton, near
Thame, when great. good was done, and the beneficial effects of
which were felt throughout the year.

In March, 1839, the circuit, including Thame mission, numbered
300 members, and the societies and congregations were improving.
During the ensuing year, also, some advancement was made, not-
withstanding the determined manner in which both rich and poor
continued to oppose the progress of the cause. In some places
the rich would not permit the preachers to hold services in the
houses of their tenants; in others the poor annoyed them by
raising tumults and by using abusive and profane language, some-
times even violently breaking up the meetings of the pious and
peaceful worshippers.

Several chapels were built and opened for divine worship in the
course of the year, which merit a brief notice. The first in the
order of time was a small one in the city of Oxford. The society
formed in this city by Mr. Preston, as noticed in a former chapter,
appears early to have become extinct; but three local preachers
remained there. In the summer of 1838 these, and some young
persons belonging to the city, attended a powerful camp-meeting
held at the village of Marsh Baldon, about six miles distant.
Several. of the young persons obtained spiritual good at the love-
feast held in the evening. This led to an invitation being given
to Mr. West to visit Oxford. He did so on the following evening,
when he preached in the street with much freedom and power,
and afterwards conducted a prayer-meeting in a private house,
and formed a class of seven members. At the September quar-
PRIMITIVE METHODIST CONNEXION. 329

terly meeting of Wallingford circuit, Oxford was put upon the
preacher’s plan, and regularly supplied with preaching. Mr.
Dingle, one of the local preachers there, erected a small chapel
for the use of the connexion, which was taken on rent, and
opened for Divine worship, April 21st, 1839.

Other small chapels were erected at North Moreton, near
Wallingford, at Moreton, near Thame, at Dorchester, and at Toot
Baldon. At North Moreton the society had been subjected to
much inconvenience through lack of a place to worship in. For a
few years they were permitted to assemble in an unoccupied part
of a malt-house during the winter season, and in inclement wea-
ther ; but when this was taken down no convenient place could
be obtained for worship, and the friends had to assemble in the
open-air both winter and summer. The society lost much
strength during the three years they had to suffer these incon-
veniences ; but they continued to ery to God for assistance, and
at length an old cottage and garden were purchased at a moderate
price, and a chapel was erected in the garden, and opened for
Divine worship on the 18th of August, 1839.

Moreton, in the parish of Thame, Oxfordshire, was not so dis-
tinguished by violent opposition to the missionaries as many places
in this county. Mr. Joseph Way, a respectable farmer, early
befriended them, allowed them to preach in one of his barns, and
hospitably entertained them. He and Mrs. Way also obtained
spiritual good, and identified themselves with the society. A
blessed work of grace broke out in the village, and a striking
change for the better took place in the intelligence and morals of
the inhabitants. The congregations increased, and Mr. Way being
desirous of establishing a Sabbath-school, which could not be con-
veniently taught in his barn, generously gave land for a chapel,
and otherwise liberally assisted in the erection. It was opened for
religious service on the 1st of September, 1839, and a flourishing
Sabbath-school was soon afterwards established therein.

At Dorchester, a populous village in Oxfordshire, four miles
north-west of Wallingford, the missionaries had to encounter the
330 THE HISTORY OF THE

most formidable and determined opposition, and to endure violent
and brutal persecution. For some time they were stoned both as
they entered and left the village on Sabbath mornings. On one
occasion Mrs. Wheeldon was hit on the eye with a stone, a pious
aged female had her head cut open, and another member of society
had two of his teeth knocked out with a stone. A number of
young persons of the baser sort were encouraged in their savage
treatment of the preachers by some in the higher classes ; and the
lives of the missionaries were often exposed to imminent peril. A
pious and humane gentleman wished to persuade them to discon-
tinue their visits, saying the ruffians would no more mind killing
one of them than killing a dog. But the heroic missionaries were
not to be easily persuaded to do this; the thought of relinquishing
the place was intolerable, and they resolved to persevere in their
efforts, even should they have to suffer death in consequence.
And deliverance came at length. Several of the gentlemen who
had been the abettors in the persecution were suddenly arrested by
affliction, and in a few days were called into the presence of their
Maker. This event produced a deep and solemn impression among
the inhabitants, and the persecutors soon afterwards ceased to
stone the preachers. When the dreadful storm of persecution was
passed over the good seed which had been sown sprang up, and the
society flourished. Several of the persecutors were subdued by the
power of divine grace, and were made new creatures in Christ
Jesus; among others the constable, who had frequently been em-
ployed by the gentlemen to drive the preachers from the village,
and who had been a great drunkard, was converted to the Lord
and became anew man. A cottage was obtained for preaching
during the winter, and this becoming too small, efforts were made
to secure a new chapel. A site was obtained for the purpose,
many of the former opponents rendered cheerful assistance, and
the humble sanctuary was opened for worship on the 18th of Sep-
tember, 1839.

Toot Baldon adjoins Marsh Baldon, before named, a village
about six miles south-east of Oxford. For a time the preachers
PRIMITIVE METHODIST CONNEXION. 331

met with very rough treatment here. On one occasion a son of
Belial threw a large stone with such violence at a female preacher
as to knock her to the ground and make a serious contusion in her
head. And their adherents had to suffer severe trials. A person

who had derived benefit from the preaching permitted the mission-
aries to preach in his house; but immediately after the powerful

camp-meeting before named was held at Marsh Baldon, he received
notice to quit his house, unless the preaching therein should be
discontinued. Several of the farmers likewise ceased to employ
him in his trade of harness making. Under these circumstances
the preachers deemed it expedient to hold all their meetings in the
open-air on the common, and continued to do so till the friends
succeeded in erecting a suitable chapel between the villages of Toot
Baldon and Marsh Baldon. This little sanctuary was opened for
divine worship on Sunday, October 27th, 1839, to the no small joy
of the devout people. The erection of these chapels was of con-
siderable service to Wallingford circuit, which at the conference of
1840 numbered 320 members.

We must now notice the missionary efforts of Shefford circuit
in Hampshire, and we begin with the Andover Mission. We have
already narrated the commencement of missionary operations in
this county ; but as we are now torecord the extension of these
evangelical enterprises, it may be proper to state that the inhabi-
tants are chiefly engaged in agriculture—whilst in some parts,
sheep are kept in great numbers. The air is salubrious, the
the people are healthy, and the families of the poor are generally
large. The cotages are clustered together in considerable villages,
containing from three to twelve or fifteen hundred persons.

“In the great majority of these villages,” says Mr. Bishop, one
of the earliest missionaries, “we found neither Independents nor
Baptists, nor Wesleyan Methodists, when we entered the county
in 1832. In every parish, of course, there was a church; but
many hamlets, and some of these of considerable size, were then
destitute both of church and school. In many of the villages the
people had only one religious service on the Sabbath day,—and
had no Sabbath-school and no week-evening lecture.
332 THE HISTORY OF THE

“ The gentry, clergy, and gentlemen farmers, formed one class
of society ; and shepherds, woodmen, ploughmen, &c., another.
These two classes constituted the extremes of civil society ; be-
tween them was a great chasm, which the limited class of small
tradesmen could hardly be said to span. Between the farmer and
his labourer the distance was almost incredible. The following
facts will give some idea of the condition of the peasantry of
Hampshire at the time referred to, and will serve to illustrate
their religious state—their moral character—their intellectual
culture; or, should I not rather say, their heathenism—their
barbarism ?”

Andover is a beautiful borough town, containing six or seven
thousand inhabitants. Mr. George Wallis was appointed to
begin missionary operations there and in the vicinity in the
spring of 1833. He first visited the town on Sunday morning,
May Sth. A few friends from Upper Hurstbourne, Littledown,
and Linkenholt, villages at some miles distance, accompanied
him on the occasion. Mr. Wallis and his friends conducted a
religious service in a meadow in which fairs were held, and a
great number of persons soon assembled, some to hear the
preaching, and some to create a disturbance. Several of the
latter employed themselves in drinking and swearing in the midst
of the congregation ; and one of them, more daring than the rest,
rushed towards the preacher, and swore he would knock him
down if he did not desist, but was happily prevented from accom-
plishing his purpose. Mr. Wallis preached with freedom in the
midst of the disturbance and uproar, finished his discourse in an
orderly manner, and announced his intention of preaching there
again on the following Sabbath. He fulfilled his purpose, but met
with much more serious interruption than on the former Sunday.
While engaged in singing and prayer a gang of godless men forced
their way into the congregation, and knocked him down. He rose
and attempted to preach, but could not for the noise and vio-
lence of the mob, who threw rotten eggs, dirt, and other things
at him, rushing against him, and vociferating, “They shall not
PRIMITIVE METHODIST CONNEXION. 333

come here; we have preaching enough already. Kill him! Kill
him! He, however, escaped without serious injury; and on the
following Sabbath, May 19th, with true heroic courage, he went
there again. Mr. W. Wiltshire, and many of the members from
the societies in the villages around, met him; and between nine
and ten o’clock in the morning they began to sing in the
market-place. Several hundred persons were soon drawn to-
gether, but many of them purposely to make an uproar, and to
prevent the missionaries preaching. They threw rotten eggs at
them and their friends, shouted, and pushed them in a violent
manner. Notwithstanding this rude behaviour Mr. Wiltshire
engaged in prayer, after which Mr. Wallis began to preach.
But while holding forth the word of life the beadle of the town
approached, seized him by the collar, and pulled him down. Then
the infuriated rabble, like the mob which followed our blessed
Redeemer along the streets of Jerusalem, cried out, “ Away with
them! Away with them!” Some of them adding, “ Throw them
into the river,” &c. The beadle and the constable dragged the
preachers down the street, and the mob struck them with besoms,
sticks, and other instruments, and tore off the skirts of their
coats! When the preachers had found shelter in a friend’s
house, the disappointed persecutors went to vent their rage
upon their harmless followers from the neighbouring villages.
They drove them furiously out of the town, and then fell upon
them in a dreadful manner, cruelly beating both men and women,
and tearing their clothes to pieces. This was in Christian Eng-
land, on the Lord’s day, and in the nineteenth century! The
missionaries, however, were not to be intimidated by lawless mobs,
nor prevented from visiting the town by the cruel and wicked
usage they received. They continued their zealous labours despite
of all opposition, and succeeded in establishing a society ; and in
1838 they erected a neat chapel in a good situation.

While Andover was made the centre of their missionary opera-
tions, other towns and villages were regularly visited. Mr. Wallis
preached at Stockbridge, a small market town, April 28th, 1833
334 THE HISTORY OF THE

he Sunday before he preached at Andover. A large congregation
attended, to whom he preached with freedom, and with the hope
of much good being done. He preached there again on Monday
evening, May 13th, and apparently with good effect. The fort-
night following he addressed a quiet congregation, no one offering
to make any disturbance, except the constable, who forbade his
preaching, and threatened to put him into the jail; but a sensible
person present advised the constable to retire, lest he should
be punished for breaking the peace. He then walked away, and
Mr. Wallis proceeded with his discourse; and the people heard
him attentively, and appeared to be benefited.

But the peaceable behaviour of the congregations at Stockbridge
did not continue long. Violent opposition soon began to manifest
itself. Mr. William Fowler, a pious young missionary, who soon
after finished his course with joy, visited the town on Sunday,
October 6th, 1833, when he was ordered to desist from preaching
by order of the bailiff, in very uncourteous and untruthful language.
The messenger had no sooner left him, than a drunken mob began
to assail him. They pelted him with rotten eggs, and otherwise
assaulted him and his friends, being encouraged in their wicked
proceedings by the constable! They then got a long rope, with
which they surrounded him and his associates, in order to draw
them together into the river; and when this was prevented by one
or two of his associates cutting the rope with a knife, the persecu-
tors beat them with the pieces of rope, and pelted them out of the
- place with stones, potatoes, eggs, &c. During the week the
opposers threatened still more violent treatment, affirming that
they would play the water-engine against them, supplied with
blood from a butcher’s slaughter-house! Earnest prayer ascended
to heaven in their behalf from the persecuted people, and at the
appointed time next Sabbath Mr. Fowler went again, unattended
by any of hus friends, in the true spirit of a martyr, ready to die if
necessary for the name of the Lord Jesus. He could not hold a
regular service, but he addressed the people in groups as they stood
in the streets, and appeared to produce a favourable impression
PRIMITIVE METHODIST CONNEXION. 335

upon many of their minds. Some of his drunken persecutors,
however, rushed out of a beer-shop as he passed by, and pelted him
with flint stones. The missionaries, notwithstanding, continued
to visit the town, persecution subsided, a house was obtained to
preach in, and a good society was established.

At Whitchurch also, another small town, the missionaries met
at first with no opposition. Mr. Wallis preached there the first
time on the 29th of May, when a large company attended, many
of whom received him with great kindness. But afterwards con-
siderable persecution arose, and the open-air services were greatly
disturbed. On one oceasion a large drum was beaten in order to
render the sermon inaudible, and the preachers had to endure
many annoyances. Some of the inhabitants, however, were in
their favour, and encouraged them to continue their labours.
Their opponents printed and posted bills against them, and cau-
tioned people respecting them ; their friends printed and posted
bills in their defence, and.exhorted people to hear them. Mr.
Fowler walked seventeen miles thither on the 25th of September,
and began to conduct a religious service in the market-place. He
had no sooner commenced than a person from a public-house
poured out upon him a volley of abuse. But this disturber paid
dearly for his interruption; a number of persons immediately
surrounded him, some of whom, not having yet experienced the
regenerating influence of Divine grace, thrashed him for his
rudeness, and sent him about his business, while other persons
surrounded the preacher and protected him. Mr. Fowler dis-
coursed with great liberty, and afterwards conducted a good
prayer-meeting in a private house. The persevering labours of
the missionaries were crowned with success ; sinners were
turned from darkness to light, and from the power of Satan unto
God, and a society was established.

At several of the villages in the vicinity of these towns the
missionaries likewise met with serious interruption, and at some
with the most determined and violent opposition. “ The following
scene occurred,” says Mr. Bishop, “at Overton, near Whitchurch,
336 THE HISTORY OF THE

on a Sabbath morning. The preacher and the friends who accom-
panied him on the previous Sabbath had been very ill used, and the
threatenings as to what should be done to those who should
attempt to enter the place were of a fearful character. The
preacher went, on this occasion accompanied by one friend only,
not knowing what might be permitted to befal him; but in the
spirit of a martyr, as willing to die as to return home, should God
permit his enemies to take away his life. He met a great number
of persons in the street, many of whom were prepared by intoxi-
cating drinks for the work of persecution ; and while the preacher
was engaged in singing and prayer, as well as when he was preach-
ing the word, they hurled addled eggs at him and his friend, until
it was difficult to bear the offensive smell occasioned thereby. Ten
or twelve hundred men, women, and ‘children, residing in the place,
stood and witnessed these proceedings, either approvingly, or were
afraid to manifest any sympathy with the sufferers. One man,
not belonging to the place, did approach and scrape the filth from
their clothes with his pocket-knife, but this involved him in the
same treatment. When the persecutors’ stock of ammunition
became exhausted, while pursuing the missionary after the service,
the flints from the road were freely used; and these, when recently
broken, as was not unfrequently the case, were dangerous missiles.
Their sharp angles and knife-like edges furnished an illustration,
much more practical than agreeable, of the nature and power of
those edged instruments which our rude forefathers were accus-
tomed to make out of this material.”

St. Mary Bourne was distinguished by the virulent and long-
continued opposition of many of its inhabitants. Mr. Wallis
preached first at this village on the 9th of May, 1833, when the
constable interrupted him, and forbade him preaching. Mr. Wallis
replied that he should not hold his peace while so many sinners
were perishing for lack of knowledge. He visited the place again
on the 28rd, when the constable, as before, commanded him to
desist, and a number of the ungodly beat tin kettles, blew horns,
fired guns, and shouted with all their might, in order to drown his
PRIMITIVE METHODIST CONNEXION. 337

voice. He, however, discoursed with freedom and power in the
midst of all. On the 26th of September Mr. Fowler preached
there with liberty, in the midst of a storm of rotten eggs and
stones. On the 8rd of October he met Mr. Wallis there, when
they conducted a service as usual in the open-air, and were pelted
with rotten eggs, stones, and mortar. They afterwards conducted
a prayer-meeting in a private house, during which the persecutors
waited for them, in order to assault them again and stone them
out of the village. To escape ill-usage they deemed it advisable
to put on the long frocks of some labouring men, by which means
they were not detected, and got safely away. This violent oppo-
sition continued for two years, when it began to subside. The
preachers, however, regularly visited the place for three years, and
conducted service in the open-air, before they could obtain the
loan of a house to preach in. Their indomitable zeal and perse-
yerance at length proved victorious. A house was secured for
public worship, and some time afterwards a glorious work of God
broke out among the people. A chapel became necessary to
accommodate the increasing society and congregation, and in the
year 1838 the friends succeeded in erecting one.

Long Parish also offered violent opposition to the missionaries.
Here drunkenness and its kindred vices prevailed to a fearful ex-
tent. Mr. Wallis first preached at this village on the 8th of May,
1833; a large congregation assembled, some of whom listened
with attention, but others made a disturbance. He preached there
again on the 17th, when the wicked pelted him with rotten eggs,
and greatly disturbed the peaceable part of the people. He went
there again on the 24th, when the persecutors became furious ;
they threw down the fence of a garden, and broke in pieces the
stool upon which Mr. Wallis stood, and rendered preaching im-
possible.

At many other places similar opposition presented itself, and the
missionaries required no ordinary courage and zeal to continue
their labours. The circuit report for March, 1836, says, «‘ And-
over mission has still to contend with determined opposition.

Zz
338 THE HISTORY OF THE

Some of the members have been greatly oppressed; six of them
have been imprisoned for only standing on some waste land to
hear a sermon!’’ In consequence of this imprisonment, and of
other severe persecutions, some of the weaker-minded persons
who had united with the societies became faint-hearted and with-
drew. The Lord, however, blessed the labours of his servants ;
sinners were brought to God under their ministry, and the
churches increased in number. In March, 1837, they had acquired
such stability and strength that the Andover mission was made
into a separate circuit, containing 340 members, and four travel-
ling preachers. During the ensuing year the prejudices of many
of the inhabitants abated, the societies grew in grace, and realized
a net increase of thirty members. In the next succeeding year
they also made a little advancement, and erected two connexional
chapels. In 1840 the members of society had risen to 410. In
this rapid sketch of the rise and progress of Primitive Methodism
in Andover and the vicinity many deeply interesting facts are
omitted, partly for lack of space, and partly for lack of sufficient
information concerning them; but as much is recorded illus-
trative of the triumphs of Divine grace and the blessings atten-
dant on zealous and persevering efforts to enlighten and re-
generate fallen humanity as ought to stimulate christian readers
to increased activity and zeal in godlike attempts to turn sinners
from the error of their ways, and snateh them as brands from the
burning.

The neighbouring mission station in the same county will afford
additional facts illustrative of the deplorable ignorance and
wickedness of the inhabitants, and of the success of the gospel in
their enlightenment and conversion. We have previously inti-
mated that invitations were given to one of the missionaries to
visit places in the neighbourhoods of Basingstoke and Winchester,
and have related how the missionaries were sent to Mitcheldever.
We shall now record the manner in which the missionaries were
received at various places, and the success with which the Lord
was graciously pleased to crown their labours.
PRIMITIVE METHODIST CONNENION. B00

Mitcheldever is a large village six miles from the ancient city of
Winchester, containing from 1000 te 1200 inhabitants. “In the
winter of 1833-4,” says Mr. Bishop, “we had a blessed work
of God in this place, and the society numbered nearly one hundred
members. The down on which the Winchester race-course runs
lies about mid-way between Winchester and Mitcheldever. On
this extensive down we held a camp-meeting on Sunday, May
25th, 1834. ‘Within a circle of a few miles there is a considerable
number of villages, in several of which we had been most violently
opposed, and in which we had not as yet been able to effect an
an establishment. It was expected that multitudes of persecutors
from these places would be present at the camp-meeting ; and
such were the apprehensions of our people, who well knew the
temper and character of the inhabitants, that, for weeks previous
to the Sabbath on which the meeting was held, their anxieties and
prayers were chiefly concerning it. It constituted the all-en-
grossing subject of their conversation, and occasioned alternate
fears and hopes. No farmer could be prevailed upon to lend us
either waggon or cart for a pulpit. But when the appointed day
arrived our friends met in the name of the Lord; and while we
were engaged in the open prayer-meeting a splendid spring-van
approached from the direction of Winchester. This belonged to
a Mr. Topp, who then resided in the city. He was a spirited
man, independent of favours and fearless of frowns. Having by
some means learned how we were likely to be circumstanced, he
determined that we should not be destitute of a pulpit, and there-
fore brought this beautiful van, which had a high tilt, and when
the tarpauling covering was loosened on one side and turned back
over the top, it formed the most agreeable and convenient camp-
meeting pulpit I ever stood in. By ten o’elock we had a large
congregation, composed principally, however, of our own friends.
About this time another waggon arrived on the ground, which was
also followed by a cart, in the same service. Mr. Topp had
brought in his waggon a good supply of bread, cheese, and beef;
and at dinner time gave a general invitation to all present to

Z2
540 THE HISTORY OF THE

partake of his bounty. Very different, however, were the contents
of the other waggon and cart; and equally opposite were the
principles and objects of their proprietors. These two vehicles
were laden with barrels of beer, &c., which the parties placed and
tapped close by the spot on which we had commenced our meeting.
The weather was very warm, and the presence of this inflammable
material greatly increased the anxiety we all felt in reference to
the results of the day. But as comparatively few besides our
own friends were present, the morning services were concluded
without any interruption, and were marked by much gracious
influence. God in an eminent manner was in the singing, pray-
ing, and preaching, and the-people were filled with faith and with
the Holy Ghost.

«« Dinner was very soon despatched, and the societies from the
yarious villages were severally grouped together and engaged in
prayer. Jt was delightful to witness this. While these prayer-
meetings were proceeding we decided to remove our locomotive
pulpit about half-a-mile across the down, to avoid immediate col-
lision with the beer-sellers. As two o’clock p.m. approached the
people began to arrive from all the neighbourhood around, and
great numbers from the city of Winchester. Probably there were
present at one time in the afternoon from 5000 to 6000 persons ;
and not fewer than 3000 of them belonged to the ranks of our
most violent persecutors. It was now that interruption, and
even danger were apprehended. A deep solemnity pervaded the
hearts of our people, and this gave a character to all the religious
exercises, especially to the preaching and praying. The Mitchel-
dever society constituted one of the praying companies; and its
members prayed until it seemed as if heaven and earth were
brought together. At first I trembled lest their fervency should
enrage the persecutors ; but there was no remedy; it was im~
possible. to restrain them. I then joined with them, and felt
perfectly free to live or die; and, contrary to our expectation,
when we returned to the preaching stand for the second course
of sermons, the vast concourse of people stood as if they were
PRIMITIVE METHODIST CONNENION. 041

entranced ; the preachers had extraordinary liberty, and the word
was indeed with power; the people in prayer wrestled with God
and prevailed, and the song of praise seemed to make the place
a paradise. The entire day's services were brought to a close in
peace; and the impressions made were unquestionably such as
never will be forgotten by the multitudes who were present on
that memorable day.

«This powerful meeting gave a mighty impetus to ‘the kingdom
of heaven’ in the county of Hants. The infant churches, which
had been recently planted in the various surrounding villages,
were greatly invigorated; while the hard moral soil of those
neighbourhoods, which had hitherto violently resisted our entrance
into them, and which was so much in harmony with the flinty
character of the materzal soil of the same localities, was, in several
instances, softened into ‘ good ground,’ to receive the * good seed’
of ‘ the glorious gospel of the blessed God.’”

But now another form of opposition presented itself. An at-
tempt was made, under the pretence of the law, to arrest the
progress of the missionaries by putting down their open-air
preaching, an object which brute force had failed to accomplish.
Messrs. Ride and Bishop were appointed by Sheftord circuit to
attend the quarterly meeting of Mitcheldever branch, to be held
at Mitcheldever, on Tuesday, June 3rd, 1834, and to address a
missionary meeting in the evening. “As we had only cottages
to preach in at this place,” says Mr. Bishop, “ we were compelled,
for want of room, to hold the missionary meeting in the open-air.
Indeed we usually held our ordinary preaching services out of
doors here in the summer, the congregations being too large to
be crowded into any dwelling-house. On this occasion it was
found that a written notice had been affixed to a cottage near the
open space of waste ground on which we were accustomed to
worship God, the purport of which was to forbid us worshipping
there again, under the threat of legal proceedings. Information
of this notice was given by some of our friends at the quarterly
meeting, which occasioned serious deliberation and earnest prayer,
342 THE HISTORY OF THE

and these resulted in the unanimous decision that it was our
duty to hold the meeting in the open-air as appointed, and pa-
tiently suffer whatever consequences might follow. After much
prayer we proceeded to the place, where we had a large assembly
of people who conducted themselves peaceably, and complied with
our directions to stand so as not to obstruct the thoroughfare.
An officions policeman, of the name of Ellery, was present, who
demanded our names, and conducted himself in such a manner as
was calculated to induce thoughtless young men and boys to
interrupt the meeting; but, happily, none cf them took any part
with him. Mr. Ride and I addressed the people, keeping to the
subject of missions, making no reflections on the policeman’s be-
haviour, and the meeting closed in a peaceable and orderly manner.
Shortly afterwards a summons reached us, under the hand and seal
of Sir Thomas Baring, Bart., of Stratton Park. This legal instru-
ment charged John Ride and Edward Bishop,—on the oath of
Thomas Ellery, with leading and heading « riotous mob at Mitchel-
dever,—with being armed with bludgeons, and that they did by force
and arms put His Majesty’s peaceful subjects in fear,—that they
obstructed the thoroughfare,—and that they were a nuisance.

“To understand the malice which attempted to connect us with
rioting and mobbing, it will be necessary to remember that this
county was the scene of much disturbance about the years 1832-3.
Large bodies of agricultural labourers, armed with strange and
terror-inspiring weapons, gathered together, and proceeded
through various parts of it, putting their employers in fear, and
breaking the thrashing machines into pieces wherever they found
them ; and incendiary fires were seen blazing at night with fearful
frequency. We could not, therefore, have been charged with
crimes more calculated to awaken the strongest prejudice of all
parties against us, and especially that of the upper classes.

“On Saturday, July 19th, 1834, we met the magistrates at
Winchester, in obedience to the summons. Upon investigation
it was found that we had held a religious service, instead of
having headed a riotous mob, and we ought, therefore, to have
PRIMITIVE METHODIST CONNEXION. 343

been discharged, and our prosecutors made to bear our expenses ;
but this would have effectually defeated the object sought to be
acomplished, namely, the prevention of our open-air religious
worship. We were, therefore, told that our prosecutors had no
wish to punish us, and that if we would only promise not to
preach in the open-air at Mitcheldever again we should be at
liberty to return home. We replied that as to punishment we
must first be convicted of crime, before it could be inflicted ; and
as to liberty, we demanded it, as no crime had been proved against
us. We were licensed preachers; we had preached on waste
ground; had obstructed no thoroughfare; we had a perfectly
legal right to do what we had done, and this right we could not
relinquish on any consideration. Finding us firm to our purpose
we were detained; and, after a while, a gentleman came to per-
suade us that we were acting a foolish part in not complying with
the requirement of the magistrates, to promise that we would not
preach in Mitcheldever street again. But we saw clearly that if
we made such a promise in reference to Mitcheldever, the same
course would be taken at other places, and we should be crippled
in our missionary efforts, and we therefore refused to make the
required promise. ‘The bench detained us until all the proper
business was done, and then, finding us unmoved, made out our
commitment to prison, repeating it in all the outrageous untruths
contained in the summons.

«We were then consigned to the care of the jailor, and, after
the fatigue of a journey of thirty-two miles on a sultry July day,
were sent supperless to our straw pallets in our solitary cells.
The next day was the Sabbath; and, after being supplied with
our bread and water, we were informed that there would be divine
service in the prison chapel, and that we might attend if we would
engage not to make any interruption by giving expression to
emotions! Alas! there was little in the service to excite emotion,
except the sight of prostrate humanity, which was calculated to
move our compassion. We remained in prison until legal advice
had been properly taken, and were then liberated on our own
344 THE HISTORY OF THE

recognizances, August Ist, 1834,—an ever memorable day in the
annals of Great Britain,—being honoured by the termination of
slavery in our West India colonies.

«We made the necessary preparations to meet the case at the
next Quarter Sessions for the county, when we appeared again at
Winchester, accompanied by nearly thirty witnesses—not a third
of what we could have taken, had they been necessary for our
defence. When we got into court considerable effort was made
on the part of the prosecutors to prevent the case being opened ;
but we demanded to be openly justified or condemned. The
prosecutors’ counsel therefore proceeded to open the case, and,
after his speech, called up his principle witness——Thomas Ellery,
the policeman. This unhappy man, with his usual effrontery and
wickedness, repeated on oath all the false depositions on which
the summons had been granted by Sir Thomas Baring, Bart., and
upon which our commitment had been made out by the magis-
trates ; but this was done with such a spirit of levity and pro-
fanity, that, even before his cross-examination, every sensible
mind in the crowded court must have been satisfied that no re-
liance could be placed on his evidence, and that the prosecutors’
case was lost. If, however, any doubt remained as to the un-
truthfulness of Thomas Ellery’s statements, it was most effectually
dispelled when our counsel sifted his depositions, exposing, not
only their falsehood, but also the true character of the dark spirit
which animated them ; and, moreover, convicted him on his own
confession of false-swearing in that court on a previous occasion.
It was now clearly seen that it was impossible for our prosecutors
to obtain a verdict against us. Nearly all the magistrates with-
drew, leaving the chairman of the sessions almost alone on the
bench ; and we were intreated by the presiding magistrate him-
self, as well as by many other gentlemen present, not to press
the case on to a verdict of the jury. It therefore became a ques-
tion whether we should more fully sustain the proper character
of ‘ambassadors for Christ,’ and promote the ‘free course of his
glorious gospel’ in the county, by insisting upon proceeding with
PRIMITIVE METHODIST CONNENION. 345

the case, or by complying with the repeated and urgent request
of the court, not to press it to the verdict of the jury. Our
character and mission had been made known to the magistracy
and gentry of the county as they had never been before ; we had
been effectually defended against the malicious imputations of
riotous and disorderly proceedings ; our opponents had been com-
pletely defeated in their attempts under form of law to hinder us
from prosecuting our great work ; our witnesses, who were prin-
cipally labouring men, had not yet been brought into collission
with their employers, and, although their love to us, begotten in
them by the spiritual good they had received through our ministry
would have constrained them to risk their employment to bear a
truthful evidence in our defence, yet, if the collision and risk
could be safely avoided, it seemed in the circumstances desirable ;
and, although there remained the serious question of the expeuses,
there was yet the still more serious question of sustaining the
true consistency of our character as the ‘ disciples’ and ‘ servants
of our Lord Jesus Christ,’ and that of promoting the one great
object of our mission—to preach his peaceful gospel in the city,
towns, villages, and hamlets of Hampshire. Taking all these
circumstances into our consideration we reached the conclusion,
that, with a repetition in the open court of our protestation that
we were innocent of the violation of any law of our country, it
would be the best course to comply with the desire of the court,
so earnestly and respectfully expressed; and the experience of
the results for twenty-five years, only confirms our views of the
correctness of our decision.

“ Previous to this trial we could seldom obtain a conviction
against our persecutors, however outrageous were the circum-
stances of the case. Besides the barbarous treatment of our
missionaries previously recorded, poor men, who opened their
cottages for our religious services, had not only had their windows
broken, but the windows and doors actually torn out; and when
the guilty parties were summoned before the magistrates, the
sufferers had been unable to obtain redress,—and had afterwards
346 THE HISTORY OF THE

not unfrequently been subjected to greater injuries from the
persecutors, who were encouraged by the issue of these fruitless
appeals to the protection which the laws of our country, when
righteously administered, afford to the humblest subject of the
realm. After the trial at Winchester we found less difficulty in
obtaining proper redress.

« The imprisonment was also the occasion of ‘much prayer being
made to God for us’ by thousands of our people in Berkshire,
Wiltshire, and other counties, as well as by our friends in Hamp-
shire, who were more immediately concerned in the issue of the
trial; and in this way the matter proved indirectly a blessing to
our societies. At Newbury, in Berkshire, our friends spent a
whole night in prayer, while we lay in prison; and there are now
living some who were so spiritually benefited on the occasion, that
they rejoice in the recollection of that night until this day.

«To ourselves also it was a season of no small profit. In the
circumstances in which we were then prosecuting our labours, we
found it all but impossible to ‘ enter into a closet,’ for the purposes
of private devotion; and a peaceful opportunity for reading,
thoughtful meditation, writing, or prayer, could rarely be secured.
The road, the field, the down, the wood, were amongst the best
available substitutes for a study; and the Bible, with a very
limited supply of other books, constituted our portable travelling
library. The regularity with which we could read and pray, and
think and write, day after day, in our prison college, was as novel
to us as it was advantageous. The Rev. William Thorn, Inde-
pendent minister, of Winchester, who had from the first taken a
great interest in our work, very soon found us in our stronghold,
not being ashamed to identify himself with us when we were
suffering as evildoers, even unto bonds, and when a powerful
attempt was being made to associate our names and labours with
the names and crimes of the most detested characters of the time
and district. He visited us frequently, and kindly offered us the
free use of any books in his library. The fortnight we spent in
that county jail was the best portion of college life with which we
PRIMITIVE METHODIST CONNEXION. 347

had ever been favoured. We have still manuscript sermons which
were written there.

“ The part of the prison in which we were confined was prepared
for the reception of smugglers, and was called ‘The Smugglers’
Yard. It consisted of a large room to live in by day, a range of
cells for sleeping in, and an open yard of considerable size, within
the prison walls, which we found very convenient for exercise and
beneiicial to our health. Since 1834 the county has erected a new
and extensive model prison upon an eminence on one side of the
city, and sold the county jail in which we were incarcerated. For
the convenience of sale it was divided into lots, one of which was
purchased by the Independents of Winchester tor a site on which
to build a chapel, and this very lot contained ‘The Smugglers’
Yard.’ It is to us an interesting fact that on the very spot where,
as ‘prisoners of Jesus Christ, we had offered up much earnest
prayer, and which we regarded as a kind of ‘holy ground,’ the
Rev. William Thorn and his church have erected a splendid sanc-
tuary, with a suite of school-rooms for boys, girls, and infants,
and houses for the teachers and the chapel-keeper.”

The trial at Winchester which we have recorded rather
lengthily proved beneficial to the missionary operations then con-
ducted in the county, and we find the cause making some ad-
vancement during the same year. In March, 1835, Mitcheldever
branch reported an increase of sixty members for the year, and
was then made into a separate circuit with 269 members. But
much trial and persecution still awaited the societies, and in
March, 1836, we find the number of members reduced to 200.
The year following there was an increase of forty. From the
circuit report we learn that the opposition with which the brethren
had still to contend was very severe. They had to preach out of
doors at nearly half the places even in Winter, being unable to
obtain houses in which to hold their services, through the oppo-
sition of landlords. They say, “ Persecution last spring and
summer ran awfully high; some of our preachers narrowly escaped
with their lives.” They had, however, succeeded in raising several
348 THE HISTORY OF THE

new societies, and were encouraged to attempt the establishment
of preaching in the ancient city of Winchester, and at several of
the adjacent villages. Sunday, April 16th, 1837, was the com-
mencement of their missionary labours in the city. Messrs.
Bishop, Watts, Guy, Merritt, and others attended on the occasion.
In the morning there was a considerable fall of snow, but the
zealous brethren, nevertheless, commenced service at a quarter
past nine in an open space in the midst of the city. They were
soon surrounded by a number of ill-dressed, ill-looking, and dis-
orderly characters, evidently bent on mischief; and it was in the
midst of considerable interruptions that Mr. Merritt preached a
short sermon. Apprehending more serious disturbance in the
afternoon and evening, the brethren made known their case to the
Rev. W. Thorn, whose chapel they attended after their own ser-
vice, and he generously promised to render what aid he could.
Through his mfluence the police attended the afternoon and
evening services, and prevented violence; still many small stones
were thrown at the brethren, and many rushes were made at the
officiating preacher in order to get him down, which was nearly
effected several times. A large assembly was convened at the last
service, partly composed of respectable and attentive hearers ; but
the preparation made by the ungodly for a violent assault. led the
preachers to conclude the service in little above half an hour, when
the mob made a rush on every side, and caused a fearful uproar.
“We now attempted to return home,” says Mr. Bishop, “ but we
were followed through the streets by hundreds, leaping, dancing,
hissing, shouting, swearing, running, rushing, and throwing flints,
making a complete riot. The whole scene, whether in a religious,
moral, or civil point of view, was really awful.” The preachers
called upon two friends, whose houses were at once beset by the
mob; and when the preachers came out, they were followed as
before. Fearing for their safety, some persons urged them to seek
shelter in a chapel in Hyde Street, and after much entreaty they
did so. But knowing that their danger would be increased if they
remained to the close of the service, they made their escape back-
PRIMITIVE METHODIST CONNEXION. 349

way. The mob soon got knowledge of it, and pursued them with
augmented violence. Not venturing to proceed under such peril-
ous circumstances, they returned into the city, in doing which they
were struck several times by flint stones. Three policemen now
undertook to conduct them, and they proceeded on the public
road towards their respective homes, the mob still following them.
When the policemen had accompanied them nearly two miles they
returned. The mob then assailed the preachers in a furious
manner, throwing flint stones and other hard materials at them
with great violence; and they only escaped from their hands by
passing through the park-gate of a magistrate, upon whom they
waited, and made known their situation to him. He treated them
courteously, and offered to go with them to the mob, if they
thought his presence would be of any service; but they preferred
having permission to eross his park in a certain direction, which
was readily granted, and they thereby escaped in safety. During
the week three of the leaders of the mob were brought before the
migistrates ; the police appeared as witnesses against them, and
they were all fined. On this occasion both magistrates and the
police consistently strove to maintain law and order; and the
presiding magistrate testified his belief of the preachers’ upright
intentions, and kindly gave them good advice. This administra-
tion of justice appears to have exerted a salutary influence upon
the persecutors at Winchester, for Mr. G. Watts preached there
on the 23rd to hundreds of attentive hearers, and without in-
terruption. Mr. Bishop preached there on the 14th of May, and
obtained a tolerably good hearing; the persecutors being restrained
through fear of the magistrates. On the 16th of June Mr. Watts
preached there, and formed a society of five members. No per-
manent establishment, however, was effected at that time, and the
services were discontinued for several years. .A second and suc-
cessful attempt to obtain a footing in this city will be noticed in
a subsequent chapter.

Alresford, a small town about seven miles from Winchester, was
a place into which the missionaries endeavoured to effect an
350 THE HISTORY OF THE

entrance in the spring of 1838. On Sunday afternoon, April
15th, Mr. G. Watts stood up in an open space about the centre
of the town, when numbers flocked around him. Some of the
wicked did all they could to prevent his preaching; but certain
members of the Independents rendered him timely and kind
assistance, and some of his congregation listened to him with at-
tention. On the evening of the 20th he preached again in the
streets ; but a drum and fife were brought to create disturbance,
and the mob became so outgrageous that it was with difficulty
Mr. Watts escaped into a house, where he found shelter, and met
with a kind reception. On the 4th of May he visited the place
again. Having ascertained that his persecutors had filled an
engine in order to assail him he prudently adopted the plan of
preaching earlier than usual, and in a different part of the town,
by which means he escaped the ill-usage intended for him, and
was happy to address a peaceable congregation ; and a bigoted
church-woman, who had refused to live with her husband because
some of their children had become dissenters, listened attentively,
and was so impressed with the truth that on the following Sabbath
she attended the Independent chapel. But on his next visit to
the town, on Sunday, May 13th, he was less successful. Though
on the Lord’s-day his godless and brutal persecutors had prepared
for him six dozen of rotten eggs, a tub of coal tar, and two bun-
dles of rods. On his approaching the place where he intended to
preach they hailed him with shouts of rage and madness. He
called at a friend’s house, which was instantly beset by the mob,
and to escape their violence he was obliged to conceal himself;
they broke the windows, and covered one of the room floors with
egos. When many of them had gone to church (!), Mr. Watts
made his escape, but was followed by numbers who stoned him
more than a mile.

Such were some of the church-going inhabitants of Alresford.
But they were to be pitied as well as blamed; their religious in-
structors, it is to be feared, knew nothing of evangelical religion,
and were therefore incompetent to teach those salutary truths,
PRIMITIVE METHODIST CONNEXION. 301

which, through the divine blessing, might have civilized and re-
generated these half-savage and brutal persecutors. The follow-
ing instance will illustrate the lordly and tyrannical conduct of
a clergyman in the same county towards his hapless dependents.
The missionaries visited the place which had the misfortune to be
wholly under his power, and he threatened to prosecute them as
“rogues and vagabonds.” But probably learning from some
proper source that this would prove unsuccessful, he had recourse
to another expedient. Mr. Watts was preaching at the place
when the reverend gentleman made his appearance, and ordered
the people ‘to go into their houses and shut their doors and
windows!” Trembling lest they should be turned out of their
dwellings and deprived of their employment these oppressed
peasants obeyed his mandate, and he had the satisfaction of seeing
how complete was his tyrannica] control over them. Such was
the civil and religious liberty where this successor of the apostles
reigned supreme.

Other persecutors were of another character. On the 26th of
August 1837, Mr. Watts appeared at the grand jury chamber, in
Winchester, to answer to the complaint of Thomas Parker, farmer,
who said that “George Watts assembled with a large and tumul-
tuous concourse of persons at the parish of Martyr’s Worthy,
and then and there, in a riotous manner, by his proceedings
annoyed Her Majesty’s liege subjects; and that the said Thomas
Parker, in riding by the said George Watts, was nearly thrown
from his horse, and might have been seriously injured, had it not
been for the interference of Richard Dover.” The parties named
were bitter persecutors, and had been so determined to arrest the
progress of the missionaries that they had taken out no fewer than
five or six summonses and two warrants against Mr. Watts and
two of his brethren. On the occasion referred to in the extraor-
dinary complaint just cited, these parties had actually furnished a
number of wicked boys in the parish with tin horns for the purpose
of creating a disturbance. The whole affair was so disgraceful,
and the wicked, but ill-managed plot so evident that the magistrates
352 THE HISTORY OF THE

told Dover, that if he had been the defendant instead of the
preacher they could have sent him to jail.

Long and fierce was the conflict which the missionaries had to
sustain in many parts of Hampshire. After some years patient
endurance of almost incredible persecutions and sufferings, and
when the most respectable magistrates had become favourable to
their operations, they were bitterly opposed in a variety of ways.
“The adversary does not give up the contest,” says Mr. Bishop.
« He is still working though his emissaries by almost every possible
means not cognizable by the laws of the land. Some slander us,
some oppress our people, some write and print against us, and
cireulate tracts and handbills to oppose us. Some even instruct
the ungodly that they have as much right to make a noise in the
streets and wastes as we have to preach and pray. When we seek
to obtain houses to preach in, to form societies, and to hold prayer-
meetings, the opposition becomes more serious. Employers and
landlords are used by the enemy as the instruments of vengeance,
and the result too frequently is that we are obliged to preach out
of doors both summer and winter for years, without reaping the
fruit of our labours. ‘While the suffering is confined to ourselves
we persevere and succeed ; when the people come to suffer with
us we often fail to accomplish our full object. Still we persevere
in preaching the truth in streets, lanes, fields, highways, and
hedges ; though the adversary keeps up the contest with a spirit
and energy, and by diversified means and instruments really
astonishing. But the battle is the Lord’s; and our work is with
him, and our record is on high.”

In the spring of 1839 the prospect had become much more
cheering. In the circuit report it is said, “The circuit is
prosperous. Persecution is abating, villages are opening before
us, the work of conversion is advancing, our members are in-
creasing, fresh labourers are rising up, and we have built one
chapel.” The following year was also one of progress, the number
of members reported to the conference of 1840 being 320.

Leaving Hampshire, we now proceed to record other missionary
PRIMITIVE METHODIST CONNEXION. 353

operations of Shefford circuit. In March, 1835, this circuit was in
a very prosperous state. Preaching was established at 267 places,
22 chapels were occupied, 23 travelling preachers were employed,
167 local preachers were approved, and the societies numbered
2,280 members; the increase for the year being 521. At the
quarterly meeting in that month it was resolved to enlarge the
borders of the circuit in Berkshire; and the important town of
Reading was chosen as the centre of fresh missionary labours.
The zeal and energy displayed in this enterprise may be inferred
from the fact that no fewer than three missionaries were at once
appointed to be employed therein, namely, Messrs. Ride, Jackson,
and Cummin, and that the earnest prayers of the numerous socie-
ties were enlisted in their behalf. No delay was suffered to take
place in carrying the purpose into effect. On the 12th of April, a
day’s open-air services were held in a large open place called the
Forbury Hill, in the outskirts of Reading. A number of zealous
friends from several places in Shefford circuit attended, to assist
in the services and encourage the missionaries in their onerous
duties. Mr. Ride and Mr. Kirby, a local preacher, spoke in the
morning to a large audience; Mr. Bishop preached in the after-
noon to a large assembly, and much divine influence attended the
word; and Mrs. Ride preached in the evening to a still larger
audience. A favourable impression was made upon many minds,
several were convinced of sin, the prospect of success appeared
very cheering, and regular services were thenceforward held in
Reading. It was afterwards ascertained that one soul, at least,
was brought to God under each sermon preached on the day just
named; and one of the converts provided bed and board for a
missionary free of expense for many years.

But the missionaries did not confine their labours to the town,
they visited most of the villages within a reasonable distance, and
preached iu the open-air wherever they could collect a congrega-
tion. From the journal of Messrs. Ride and Jackson, published
in the denominational magazine, we learn that they preached at
Englefield, Burghfield, Ufton Green, Swallowfield, Beechhill, Oak-

AA
354 THE HISTORY OF THE

field Common, Soak, Mortimer, Caversham, Sonning, Play Hatch,
Enmore Green, Maiden Earley, Lower Earley, Finchampstead,
Lawrence Waltham, Grayley, Round Oak, Silchester, West End,
Shinfield, Arbofield, Tilehurst, and other places. At many of
these places they met with encouraging success, and flourishing
societies were in due time established. At others they were less
successful, and encountered considerable opposition. They were
not, however, to be intimidated by a trifle. The ease with which
Mr. Ride could receive threatenings of being apprehended was
apparent on his visit to Englefield, on Sunday morning, May 3rd,
1835. On arriving at the place, in company with a few friends, a
gentleman, suspecting Mr. Ride’s design, inquired, “Are you
going to hold forth this morning?” Mr. R. replied that such was
his intention. The gentleman then said, “I forbid you preaching
here; and if you are not off immediately I will send for the con-
stable.” To this blustering threat Mr. R. calmly replied, “Sir, I
have had a constable sent to me before to-day, on such occasions
as this; if you will send for one he will be very serviceable in
preventing rude boys from interrupting us.” This was such an
answer as the gentleman had probably not expected, and he went
at once to the constable, who, as soon as Mr. Ride had begun the
service, came and said, “ Sir, I come to forbid you preaching here.”
Mr. Ride informed him that if he would wait till he had coneluded
the service he would converse with him on the subject. The con-
stable then asked for his name, and frankly saying, “I do not
know whether you have any right to preach here or not, but if you
have not you may expect to hear of it another day,” went his way,
leaving the preacher perfectly unconcerned whether he should hear
of it another day or otherwise. Encounters like this were simply
amusing to the veteran missionary, who had been trained in the
school of persecution, and who had more than once endured bonds
or imprisonments for Christ’s sake. In the Reading mission,
however, persecution did not rage so fiercely as it had done in
many other parts of Berkshire and in the neighbouring counties
of Hampshire and Oxfordshire, the magistrates generally being
PRIMITIVE METHODIST CONNEXION. v59

more favourable to the missionaries. But for a time prejudice
prevented many of the labouring population from hearing the
preachers ; and others were kept from attending their services
through being threatened with the loss of their employment,
should they go to hear them. Despite of this prejudice and op-
position the missionaries persevered in their zealous labours ;
increasing numbers listened to their plain and earnest addresses,
prejudice gradually weakened, Divine light dawned upon hundreds
of benighted minds, many penitently sought pardoning mercy
and regenerating grace, and were made new creatures in Christ
Jesus.

Tn the town a commodious chapel was taken on rent, in London-
street, and was opened for Divine worship on the 11th of October. '
Large congregations attended this sanctuary, and an earnest
society flourished in it, numbering about seventy members in
March, 1836. Mr. J. Woodward, a pious young preacher, was
afflicted thirteen weeks, and then died in the Lord; and
another of the missionaries was ill seventeen weeks, which caused
additional expense to the mission, and somewhat retarded its
progress; but the societies liberally contributed towards the ex-
penses according to their ability, and took commendable care of
the afflicted preachers. The number of members increased rapidly,
notwithstanding the difficulties and the discouragements with
which the missionaries had to contend. At the June quarterly
meeting the number in society was thirty-three; at September
meeting, 100; at December, 150; and in Mareh, 1836, no fewer
than 300. In the cireuit report this prosperity was attributed,
under God, partly to the united and laborious exertions of the
missionaries, and partly to the earnest prayers and faith of the
members in the circuit generally,—a proper and scriptural manner
of accounting for this great success.

The ensuing year was also one of encouraging prosperity. We
are unable to enter into details; but at the March quarterly
meeting of Shefford circuit the number of members in Reading
mission had become 450, and the societies were judged to be

AA 2
v6 THE HISTORY OF THE

sufficiently established to be formed into a separate. circuit. Ac-
cording to their request they were formed into Reading circuit,
Messrs. Ride, Guy, Wiltshire, and A. Bell being appointed to
labour among them. Thus another flourishing circuit was raised
up in the course of two years by the blessing of God upon the
labours of the missionaries belonging to Shefford circuit. The
progress and missionary enterprises of this new circuit merit a
record ; but we must first detail missionary labours and successes
of Shefford circuit in two other stations.

In the spring of 1836, a year after the commencement of Reading:
mission, Sheftord circuit undertook a mission to Aylesbury, in,
Buckinghamshire. Messrs. G. Price and J. Jefferies were the
first missionaries who visited this town and district. They and
Mr. H. Heys walked twenty-five miles thither on Saturday,
March 26th, and they commenced their labours on the following
day by preaching in the open-air to large and attentive congrega-
tions; Mr. Heys preached twice and Mr. Price once. The next
day Mr. Heys returned, and Messrs. Price and Jefferies went to
the village of Dinton, four miles from Aylesbury, where they
preached in the open-air to a large assembly, notwithstanding it
rained hard during the time. At this village they soon witnessed
some fruit of their labours; several persons began to seek the
Lord, and here they formed the first society which they had es-
tablished in the country. Among the numerous places at which
they preached were Wing, Wingrave, Wendover, Weedon, Wes-
ton Turville, Whitchurch, Hardwick, Watton, Cublington, Aston
Abbotts, Grandborough, Kingsbury, Quainton, North Marston,
Wiggington, Ledbury, Longwick, and Haddenham. They fre-
quently preached four times in the open-air on the Lord’s-day,
besides walking a number of miles. A few instances shall be
given. On Sunday, April 10th, Mr. Price preached at Win-
grave at ten o’clock, at Weedon at half-past one, at Whitchurch
at half-past four, and at Hardwiek at half-past six, each time in
the open-air. On the 8th of May he preached at the same places,
and at night remarked, “This has been a day of labour; I have
PRIMITIVE METHODIST CONNENION, BaT

preached four times in the open-air, led a prayer-meeting, prayed
with seven families, and walked seventeen miles.” On Sunday,
May Ist, Mr. Jefferies preached at Wingrave at nine o'clock, at
Weedon at half-past one, at Whitchurch at half-past four, and at
Hardwick at six. On the 29th he preached again at all the same
places, and conducted a prayer-meeting at one of them. On the
following Sunday he preached at Wingrave, Weedon, Aylesbury,
and Hardwick. He also formed a class at Hardwick, prayed with
several families, and walked nineteen miles. No wonder that at
the close he felt “very much fatigued.” At most of the places
the missionaries visited attentive congregations listened to their
earnest preaching, and religious impressions were made upon
many minds. Such was the encouraging prospect of success which
the mission presented at the June quarterly meeting of the
eircuit that another missionary, Mr. W. Harvey, was sent to
assist in enlarging its borders. He also toiled hard like his
brethren in endeavouring to strengthen and extend the mission.
During the week beginning with July 17th, 1836, he preached
nine times, led three classes, attended five prayer-meetings, and
visited about fifty families. On Sunday, August 28th, he led four
classes, attended two prayer-meetings, and preached three times
in the open-air. The missionaries in this district do not appear
to have encountered much persecution ; but their discouragements
and toils were great, and their privations and hardships not a few.
The blessing of God, however, attended their labours, and they
soon succeeded in establishing societies at Aylesbury, Weedon,
Aston Abbotts, Wingrave, Wing, Whitchurch, North Marston, and
other places. In 1837 they extended their labours to Stewkley
and Standbridge, where their ministry was rendered a blessing to
many souls, and flourishing societies were formed. In the course
of about two years upwards of 200 members were gathered into
chureh-fellowship on this mission, and an entrance was effected
into the town of Leighton Buzzard, in Bedfordshire, and several
adjacent villages, where some small societies were formed.

The good work thus auspiciously begun in this mission pro-
358 THE HISTORY OF THE

gressed with undiminished rapidity. Mr. Samuel Turner was one
of the preachers appointed thereto in July, 1838; and we learn
from a letter of his, published in the connexional magazine, that a
chapel was taken on rent at Aylesbury, and opened for worship on
Sunday, December 23rd, 1838. At North Marston, a village
about seven miles from Aylesbury, a number of conversions were
effected, and in due time a new chapel was erected, which was
opened in November, 1839. A new chapel was also opened at
Stewkley, in October 1839, and one was soon afterwards taken on
rent at Aston Abbotts. The good work also prospered at several
places in Bedfordshire. At Eggington, a small village three miles
from Leighton Buzzard, many persons were converted ; at Tod-
dington, a large village, scores were convinced of sin, and nearly
forty were made happy in the pardoning love of God.

The increase of members on the mission for the year was 130.
Encouraged by this prosperity the March quarterly meeting of
1839 determined to send Mr. H. Higginson on a mission to Dun-
stable, Luton, and other places in the vicinity. Accompanied by
Mr. S. Turner, who went to assist him for the first week, he re-
paired to the scene of his labours in April, 1839. On the 21st of
that month they opened their mission at Houghton Regis, a large
village, by singing up the streets, after which a sermon was
preached by another brother. In the afternoon Mr. Higginson
preached in the open-air at Dunstable, and Mr. Turner delivered
an address. They then proceeded five miles further to Luton,
and Mr. Turner preached at the market-house, and Mr. Higgin-
son gave an address. During the week they visited Market-street,
Kensworth, Caddington, and Chorlton, and preached at each
place.

On the following Sabbath Mr. Higginson preached in the
morning at Houghton Regis, and formed a society of four mem-
bers. In the afternoon he preached at Dunstable, and in the
evening to a large assembly at the market-hall at Luton. In this
town he found kind friends in Mr. and Mrs. Higgins, who hos-
pitably entertained him, and, though members of another com-
PRIMITIVE METHODIST CONNEXION,. 359

munity, rendered valuable assistance to the infant cause. The
good work soon began to prosper, a flourishing society was raised
in a short time, and a new chapel was erected in the most needy
part of the town, and opened for Divine worship on the 14th of
November, 1839, within seven months from the first sermon being
delivered by the missionaries.

At Dunstable Mr. Higginson was less successful, and no per-
manent establishment was effected there till many years after-
wards. Nor were his labours long continued at Luton, or in the
neighbourhood ; when he had been there about two months he
caught a fever through visiting some sick persons. This was
followed by the ague, and he was reduced to great feebleness. The
work of God, however, continued to prosper both at Luton and
in other parts of Aylesbury branch. At the December quarterly
meeting of 1839, the branch was made into a separate circuit.
About the same period it ventured to take under its fostering
care Buckingham mission, commenced some time before by
Congleton circuit. This mission had never been very prosperous,
and was then in a very feeble state; it contained very few mem-
bers, and its maintenance seemed likely to prove an expensive
affair to the new circuit. But the Lord blessed the labours of his
servants, numerous conversions took place in many places, all
financial demands were met, and 500 members were reported to
the ensuing conference. So graciously did the Lord crown the
zealous and self-denying labours of the missionaries in this
district.

Before we close our narrative of the missionary enterprizes of
Shefford circuit we must briefly record the commencement and
progress of Marlborough mission, in the north-eastern extremity
of Wiltshire. At the March quarterly meeting of 1838, Mr. W.
Bell was appointed to enter upon this mission. Five years pre-
viously an attempt had been made to establish a cause in this
town; but the persecution was so violent, and the difficulty of
“supplying it regularly with travelling preachers” being then
insurmountable, the place was abandoned. It was now resolved
360 THE HISTORY OF THE

to make another attempt, and Mr. Bell went to the place in the
true spirit of a christian missionary, willing to suffer as well as to
labour in the cause of his Divine Master. He began by preaching
in the open-air, when the old spirit of persecution manifested
itself; a number of persons cursed him bitterly, and pushed bim
off the stool on which he was standing. The following Sabbath,
while Mr. Cruse, a local preacher, was preaching a policeman seized
him, and locked him up in the “ blind house.” He was, however,
soon released from his dismal abode. The missionary continued
to labour in this persecuting town, and succeeded in establishing a
small society.

At Pewsey, a small town notorious for wickedness, Mr. Bell
preached in the open-air in the midst of such horrid noises made
by persecutors that he could scarcely be heard, and when he had
done the mob followed him, and pelted him with stones and clods
of dirt. He, however, continued to visit the town, and succeeded
in obtaining a place to preach in, and in forming a society.

At Woodborough he and others preached in the open-air nine
months without being able to obtain a house to preach in. Several
persons, however, obtained spiritual good under their ministry, a
society of fifteen members was formed, and several who durst not
open their houses for preaching offered them for prayer-meetings.

At Huish Mr. Bell met with grievous persecution when he first
preached there on the 28th of March, 1838; and the fortnight
following the persecutors threw so many squibs or crackers among
the people who were hearing bim that he was obliged to close the
service abruptly. He, however, succeeded in time in obtaining a
house to preach in near the village, in which a flourishing society
was established.

At the small village of Stowel a considerable number of persons
attended the preaching of the missionary, and several very un-
godly characters were turned to the Lord.

At Savernake Park various denominations had attempted in
vain to establish a cause, but through the blessing of God on the
labours of Mr. Bell and his brethren a large congregation was
PRIMITIVE METHODIST CONNEXION. 361

collected, and many persons began to inquire what they must do
to be saved.

Good was effected at other places, and in March, 1839, a hun-
dred members were reported for the mission. Four places be-
longing to the circuit were then annexed to the mission, a second
preacher was appointed to labour thereon, and thirty-four places
were regularly visited.

Mr. H. Higginson having recovered from the severe illness
mentioned in the preceding page, removed to Marlborough in
July, 1839, and, through the Divine blessing on his zealous
labours, was made instrumental in building up and strengthening
the societies, despite of much persecution and opposition. At
Little Bodding on one occasion no less than seventeen policemen
were sent to prevent his preaching! On the following Tuesday
evening three others interrupted him at Marlborough. These en-
counters, however, were probably overruled for good, and rendered
tributary to the prosperity of the societies. The good work pro-
gressed during the year, and in March, 1840, the mission was
made into a separate circuit, with two travelling preachers and
276 members.

In some preceding pages we narrated the commencement of
Reading mission, and its progress till March, 1837, when it was
made into an independent station. We now proceed to record
its progress till 1840. During the first year of this new circuit’s
history it had to contend with great discouragements and for-
midable opposition. “An outrageous case of persecution” cost
the enormous sum of £150! But the friends persevered in their
self-denying labours despite of all opposition and discouragements,
and realised an increase of fifty members. Towards the approach
of spring, 1838, an earnest missionary spirit pervaded the societies
in general, and after much deliberation and prayer it was resolved
to undertake a new mission, though the circuit was still em-
harassed through the expensive persecution before-named. Messrs.
J. Ride and A. Bell were appointed to prosecute missionary la-
bours in the county of Surrey, and in the northern extremity of
362 THE HISTORY OF THE

Berkshire. On the 17th of April they walked thirty miles to
Guildford, the county town of Surrey. On their way they con-
versed occasionally with persons on religious subjects, and met
with many instances of most deplorable and almost incredible
ignorance. A brief dialogue between Mr. Ride and an aged fe-
male shall be given.

Mr. Ride—* Do you know anything of the great God?”

Aged Woman.—* No, we know nothing about the great God
here. I suppose you mean religion.”

Mr. R.—* Do you know anything of Jesus Christ ?”

Aged Woman.— There is no man of that name living anywhere
about here.”

Mr. R.—< Do you know the way of salvation ? ”

Aged Woman.—*T have lived here many years, but 1 have
never heard of such a way yet. But there are some men making
a new road down yonder; you had better ask them if that is the
way of salvation.”

One would be ready to hope that the old lady did not distinctly
hear the questions proposed ; but habitual negligence of religion,
and wilful absence from the house of God for many years, of which
there were multitudes of instances in the county, would gradually
envelope the mind in darkness which might be felt. Mr. Guy,
who succeeded Mr. Ride in this mission in June, says, “the people
were the darkest he had ever met with.” To diffuse the light of
Divine truth among people so fearfully sunk in ignorance and
wickedness was no easy matter ; and in prosecuting their benevo-
lent enterprise the missionaries had to endure many hardships and
privations. Having few homes during the spring and summer of
1838, they were obliged to spend many hours alone in the woods,
or on wild heaths, and to suffer much hunger and thirst. But
they persevered in their pious labours, and an encouraging measure
of success crowned their efforts. Mr. Aaron Bell, however, soon
finished his course. His end was affecting. On August 21st,
1838, passing through Eton, near Windsor, to one of his preaching
appointments, he turned aside to bathe in a back stream of the
PRIMITIVE METHODIST CONNEXION. 363

Thames, and was drowned. He had laboured with much zeal a
little above two years, had faced formidable opposition with un-
dsunted courage, and had been the means of bringing a goodly
number of souls to Christ. He died at the early age of twenty-
one years. Several societies were formed in this mission during
the year, and the prospect of future good was encouraging. The
mission was subsequently called the Windsor Mission.

In the home part of the circuit, too, the good work made some
progress, notwithstanding some unreasonable restrictions laid by
the landlord upon the services of the chapel in Reading, and the
opposition of clergymen and others at several country places. An
instance or two of the kind of opposition the missionaries met
with shall here be recorded. :

On Sunday, June 11th, 1838, Mr. G. Grigg visited the village
of Bisham, near Great Marlow. A few friends accompanied him
to assist in singing. They began an open-air service on the vil-
lage green about four o’clock in the afternoon. When Mr. Grigg
had done praying the clergyman of the place came and ordered
him away. A long altercation ensued, in which the clergyman
gave utterance to his favourite Puseyitical notions of apostolic
succession, and charged Mr. Grigg with being the origin of the
disturbance which a number of drunken men had caused. These
drunken men, unwashed, unshaven, and clothed in rags, were a
portion of the clergyman’s acknowledged flock, who, he said,
would do as he told them, and needed no other instructor than
he! A number of persons, however, listened to Mr. Grigg’s ad-
dress after the clergyman left him, some of whom were deeply
affected, and afterwards became members of society at a neigh-
bouring village.

On the following Tuesday evening Mr. Grigg went to Cookham-
Dean, a place then proverbial for wickedness, and began to sing
on the village green. A large congregation assembled, among
whom was a number of the baser sort, who sang lewd songs, cursed
and swore awfully, and then laid violent hands on Mr. Grigg,
threw him down twice, and were about to tear off his coat when

¢
364 THE HISTORY OF THE

two humane men who were passing by prevented them. Not-
withstanding this disturbance an ungodly young man and two
young women were convinced of sin at this service. On the 17th
of July Mr. Grigg visited the place again. A number of perse-
cutors had assembled at a public-house to prepare for creating an
uproar. One of the ring-leaders was sent to commence opera-
tions, but he became powerfully affected while Mr. Grigg was
singing the first hymn, fell upon his knees, and wept profusely.
As Mr. Grigg was beginning to sing the second hymn about
twenty persecutors, accompanied by a publican’s daughter, came
along the street shouting, beating old kettles, throwing stones,
and firing guns. On arriving at the place where the missionary
was conducting the service they were surprised to find their com-
panion on his knees weeping. He intreated them to give over
opposing the preachers ; but though they were astonished to find
him so affected they would not follow his advice. During the
preaching they sang obscene songs, and uttered awful oaths, and
at times the missionary’s voice could not be heard for the uproar
they made. But he was supported by a gracious sense of the
Divine presence, and was cheered with the evidence afforded that
the Lord was working upon the minds of several of the people. At
the close of the service he explained the nature of a Christian
society, and offered to receive the names of those who were anxious
to obtain salvation, and were wishful to unite in ehurch fellow-
ship. As noone came forward he bade the people good night,
and took his departure. A young man, however, ran after hin,
and on coming up to him, with a faltering voice and streaming
eyes, said, ‘“ Sir, will you take my name?” Mr. Grigg asked him
a number of pointed questions respecting his views and feelings
on religious subjects, and being satisfied with his answers he took
his name. Several others who were following Mr. Grigg for the
sake of religious conversation, having overtaken him, he went
with them into an old quarry near the road, where he held a class
meeting, giving religious advice to each according to his need, and
there he formed a society of thirteen members; a novel place in
e
PRIMITIVE METHODIST CONNEXION, 365

which to form a christian church, and under novel circumstances
surely, there being as yet no place obtained in which the society
could meet for instruction and prayer, and none where they could
hear the gospel preached, except in the open-air. But the king-
dom of Christ is spiritual in its nature, and may exist and flourish
where there is neither gorgeous temple nor pompous rites to
attract the wondering gaze of men. The simple missionary and
his anxious inquirers in the old quarry were for the time too in-
tent on spiritual matters to think even for a moment on the pro-
priety of seeking for a house or room in which to hold their regular
assemblies. It was not till after Mr. Grigg had arrived at Great
Marlow, two miles distant, and had retired to his room for prayer
and repose, that the need of a place to meet in rushed upon his
mind, Then the necessity distressed him, and led him to cry
earnestly to God in behalf of the newly-formed society, and that
a suitable room for meetings might be obtained. Next day he
went to the village again, visited many of the inhabitants, and
obtained the loan of a house to preach in, and of another in which
to meet the society. It is gratifying to add that the class formed
in the old quarry became a very flourishing one, and five of its
first members became acceptable local preachers. .A new chapel
was also in due time erected, and a prosperous Sabbath-school
established.

The year’s increase of members in the whole circuit was 100; the
augmented expenses were all met; and through the energetic
labours and perseverance of Mr. Ride in soliciting subscriptions
towards the expenses of the cruel persecution before named, and
the kind assistance furnished by christians of various denomina-
tions, the whole expenses were discharged, and the circuit freed
from embarrassment.

The ensuing year was one of still greater prosperity. The re-
strictions under which the friends in Reading had been laid
respecting the number and length of the services they were per-
mitted to hold in the chapel in London-road had subjected them
to great inconveniences, and had materially retarded the progress
366 THE HISTORY OF THE

of the cause. But Divine Providence opened the way for the pur-
chase of a larger chapel near the centre of the town, which was
happily secured at a moderate price, and liberal contributions were
obtained towards the purchase. The late Thomas Baker, Esq.
oceupied the chair at the annual missionary meeting, on the 8th of
April, 1839, and though a member of another denomination, he
there publicly offered to give fifty pounds towards the cost of the
chapel, which was a means of stimulating other persons to afford
generous support. Mr. Baker also gave forty pounds additional
to double the opening collections, and afterwards built at his own
expense a large school-room, and a preacher’s house underneath,
on ground in connection with the chapel, rendering the premises
of great value, and placing them in easy circumstances. After
removing to the chapel in question the congregations and the
society gradually increased, and the cause in Reading became
strong and prosperous.

The missionary work was also extended, Mr. Baker having
generously contributed the sum of £100 towards the employment
of five missionaries in the neighbouring counties. We regret that
we cannot give detailed information respecting the labours and
successes of these additional missionaries. We find four more
preachers employed in the circuit at the conference of 1840 than
at that of 1839, but no account of their spheres of labour. We
can only state that the increase of members for the year was 271,
affording presumptive evidence of new societies having been formed
through missionary labours. A notice or two of the opposition
encountered by Mr. Grigg on the Windsor mission, and of the
success he realised notwithstanding, must close our present ac-
count of the Reading circuit. Messrs. Guy, Hedges, and Grigg
were appointed to this mission in 1839. Their labours were hard,
their fare poor, their privations many, and their persecutions
neither few nor small. On the 24th of September Mr. Grigg went
to preach at Winkfield Row. He had previously heard of the
moral degradation of many of the inhabitants, and they had been
informed of bis coming to preach to them. He selected the green
PRIMITIVE METHODIST CONNEXION, 367

in the centre of the village for the purpose, but ere he began the
service he sat down on some logs of wood to rest a little and to
read a portion of the Bible. A woman of great physical strength
and ofa generous disposition, but not then renewed by Divine
grace, came to ask him whether he were the gentleman that was
going to preach, Being answered in the affirmative she gravely
advised him not to make the attempt, assuring him that he would
be “roughly handled.” Mr. Grigg replied that he was often
cruelly treated, and that he could not conscientiously leave the
place without attempting to preach. “Then,” said his generous
adviser, “I will lend you a chair to stand upon, and you had
better stand near my garden gate.” Mr. Grigg did so, and began
to sing a hymn. He had sung one verse in quietness, when a
number of young men came out ofa public-house opposite, and
one of them overturned the chair upon which Mr. Grigg was
standing, by which he was thrown upon the ground. His kind
female friend, not having yet learned that the weapons of the
christian wartare are not carnal but spiritual, struck the disturber
on the back of his head, and knocked him down. Then seizing
the chair with one hand, and Mr. Grigg with the other, she pulled
him within-her garden gate, and said, “ Stand and preach there.”
Mr. Grigg proceeded with singing, and the persecutors began to
pelt him with flint stones and other missiles, and to besmear him
with the sediment of a horse pond close by. When he had
finished singing he knelt down to pray ; and while in this solemn
act of devotion his godless persecutors rushed through the gate,
seized him, tore his coat, and dragged him out of the garden, and
along a flint road about fifty yards. Turning to the ring-leader
the suffering missionary inquired what he had done to be served
in that manner. The persecutor candidly replied that he could
assign no reason for the ill-treatment,—and apparently conscious
that he was liable to be prosecuted, and fearing the result, he
expressed a hope that Mr. Grigg would not “do anything in the
affair.” The latter replied that if he and his companions would
promise never to molest him or any other preacher any more he
363 THE HISTORY OF THE

would freely forgive them. They promised they would never in-
terfere again, and he shook hands with them, and returned to his
former standing-place, where, though his coat was torn to rags,
his person besmeared with filth, and blood was flowing from his
wounded face, he preached to those who were willing to hear.
After the service his kind friend took him into her house, procured
him water to wash himself, cleaned his clothes as well as she was
able, whilst her husband prepared some tea for his refreshment.
They expressed their deep sympathy with him in his sufferings,
and regretted that they could not accommodate him with lodgings.
He thanked them for their kindness, prayed with them, bade them
good night, and then tried all the public-houses and several of the
farmers and cottagers in vain to obtain a night’s lodging. Being
at length told that no one durst entertain him through fear of the
most influential persons in the parish, he ceased to inquire further,
and being too remote from the residence of any friend, he walked
in the road till midnight, and then went into a field, where he lay
till five o’clock in the morning. But his patient endurance of the
inhuman treatment he received was not in vain. He shortly
afterwards received a written invitation to visit the place again,
informing him that a house would be provided for preaching, and
all needful provision be made for his entertainment. He was
happy to comply with the invitation, and was grateful to find a
commodious preaching-house, properly fitted up with forms and
candlesticks, ready for service. Several respectable families
attended, a gracious influence accompanied his preaching, many
of his hearers were deeply affected, and in duc time a flourishing
society was established.

About the time that Mr. Grigg preached at Winkfield Row he
also visited Bracknell and Warfield. At the former he was pelted
with raw potatoes and rotten eggs, and at the latter some godless
persecutors attempted to fill his mouth with gravel and nut-shells ;
but at each place much good was effected, and many sinners turned
to the Lord. Flourishing societies were established and suitable
chapels erected.
PRIMITIVE METHODIST CONNEXION. 369

We must now glance at the progress of the stations in Here-
fordshire. Pillawell circuit made considerable advancement during
the period to which this chapter refers. In the city of Here-
ford the society and congregation greatly improved. The appre-
hension of Mr. J. Morton for preaching in the open-air was a
means of making the society better known, and of awakening
considerable interest in its welfare. Mr. Morton preached in the
open-air at Friars’, in the neighbourhood of Quaker’s Lane in
that city, one Sunday morning in June, 1833, when he was or-
dered to desist by a constable; but he nevertheless continued the
service, and was allowed to conclude in peace. On Sunday
morning, August 26th, 1833, he went to the same place again, it
being proverbial for wickedness, and therefore greatly needing
evangelistic efforts for its reformation. But while singing the
first hymn Mr. Milton, a magistrate, made his appearance, and
threatened to send him to prison, unless he would immediately
conclude. Mr. Morton was not trespassing on private property,
nor blocking up a thoroughfare, and as he knew that he was
violating no law, he respectfully but firmly declined to relinquish
the opportunity of doing good at the command and threatening
of a person who was overstepping the bounds of his authority.
The magistrate, therefore, ordered a policeman to take Mr. Morton
into custody, and to conduct him to prison. The policeman im-
mediately obeyed his orders, and Mr. Morton, not being per-
mitted to finish singing the hymn at the Friars’, continued to
sing it as he was led by the officer through several streets to the
city prison, being accompanied by his friends, who assisted in
the exercise. On arriving at the prison Mr. Morton was led in,
and the door closed. His friends then returned and went to
their preaching-room, and united in prayer for their imprisoned
minister and his erring opponents. The news of the occurrence
spread rapidly through the city, and awakened considerable sur-
prise, and called forth the disapprobation of many. Some in-
fluential parties visited Mr. Morton in his confinement, and
showed him great kindness and respect; among others was Mr.

rB
370 THE HISTORY OF THE

_E. Pritchard, a respectable attorney, a member of an Independent
congregation, who generously volunteered to plead his cause
gratuitously. On the following morning Mr. Morton was brought
before the Mayor and other magistrates, charged with having
committed a nuisance by preaching on the King’s highway. Mr.
Pritchard appeared in his defence; and the magistrates would
gladly have set Mr. Morton at liberty if he would have ad-
mitted that he had done wrong. But Mr. Morton knew that
he had done no wrong, and he therefore respectfully objected to
make any concession. His spirit, his bearing, and his address
froduced a deep impression in his favour in the crowded court ;
but the magistrates, unwilling to admit that Mr. Milton had
committed an error by ordering Mr. Morton to be taken into
custody, required him to be bound for his appearance at the
next general sessions. Messrs. Pritchard and Yapp gave bail
for him; but when he appeared at the sessions “no true bill”
was found against him. He and others of his brethren afterwards
preached in the open-air without molestation, and through the kind
interference of several influential persons the persecution which
the society had long endured from a multitude of godless men
materially abated. The congregations greatly increased, and
encouraging accessions were made to the church. In the circuit
report for 1836 it is said, “ Several of the most violent persecutors
have gone the way of all flesh, others have been transported, and
some have been converted to God.” Several of the most re-
spectable inhabitants continued to exercise their authority for the
protection of the society; the preaching-room was generally
crowded with attentive hearers, and the society numbered up-
wards of eighty members. In May, 1837, an eligible plot of land
was purchased with a view to the erection of a chapel. The
friends to the cause liberally contributed towards the object ; the
members of Parliament for the city and county sent handsome
donations, and other respectable persons generously assisted. The
chapel was in due time commenced, and in June, 1838, was
vpened for Divine worship under very auspicious circumstances.
PRIMITIVE METHODIST CONNEXION, 371

In the year 1840 Hereford became the head of a new circuit, with
two travelling preachers and 230 members.

Pillawell circuit, from which Hereford circuit was separated,
had been making progress in other directions. At Pillawell a
new chapel was opened for Divine service in July, 1835, and
other places had made encouraging advancement. About the
beginning of this year an opening was effected in Monmouth,
the county town of Monmouthshire. The late Mr. Ball, a super-
visor, formerly a local preacher in Louth circuit, gave the prea-
chers a hearty reception, and laboured with great zeal and dili-
gence to establish a society. Through the blessing of God on the
labours of his servants an attentive congregation was collected,
and in March, 1836, the society numbered about forty members.

In the city of Gloucester the efforts of this circuit were less
successful. In June, 1837, an interesting camp-meeting was held
in this city, rendered famous as the birth-place of George Whitefield,
and the residence of Robert Raikes, generally regarded as the
founder of Sabbath-schools ; but the mission here was afterwards
abandoned, through inability, we judge, to meet the pecuniary
expenditure. A subsequent effort to establish a mission in this
city, under more promising circumstances, will come under our
notice in a later portion of this work.

While Pillawell circuit was extending its borders in Hereford-
shire and Monmouthshire, Cwm circuit was also laudably employed
in missionary efforts in the same counties. In the town of Brom-
yard, in the east of Herefordshire, and at many villages and
hamlets around, the missionaries belonging to this circuit laboured
with zeal and diligence, in the midst of much opposition, and
despite of many hardships and privations. They, however, met
with a measure of success. A room was taken on rent in Brom-
yard, and opened for worship on August 4th, 1833, and a new
chapel was opened there about two years afterwards. But the
societies in this part of the county did not flourish like those in
the upper part, several untoward circumstances having occurred
which retarded their progress.

BB 2
3872 THE HISTORY OF THE

In October, 1834, this circuit began missionary operations in the
north-eastern portion of Monmouthshire, in a hilly and thinly-
populated district, some miles eastward of Abergavenny. For
some time the prospect was gloomy, but in the beginning of the
year 1835 a pleasing change took place. Mr. Joseph Grieves and
Mr. Thomas Lanwarne had the satisfaction of seeing many anxious
inquirers after salvation made happy in the love of Christ, and
evince the scriptural character of their religion by a consistent and
devout life. The societies then raised were comprised in what was
afterwards called Rose Cottage Branch, and are now incorporated
in Abergavenny branch of Pontypool circuit.

Passing from Cwm circuit to the neighbouring one of Blaena-
von, we find it employed’ in missionary labours at Swansea and
the neighbourhood, in Glamorganshire, South Wales. Application
having been made in this circuit in January, 1834, for a mission-
ary to be sent to Swansea, Mr. Joseph Hibbs visited the town, in
order to ascertain whether there was a good prospect of success ;
and on his delivering a favourable report—expressing the good
that would be likely to result from open-air preaching—Mr. Henry
Higginson was appointed a missionary to Swansea and the vicinity.
He started from Blaenavon for this field of labour on Tuesday,
March the 10th, 1834, and according to the custom of the con-
nexion’s missionaries at that period, went the journey on foot.
He arrived at Swansea on the Friday following, and met with
great kindness at the house of Captain Alder, Mrs. Alder having
been a member of the Primitive Methodists at Shields, in the north
of England. On Sunday, the 16th, he commenced his public
labours by preaching at the Pier-head to an attentive and re-
spectable assembly ; and in the evening he preached in the streets.
The congregation on the Quay, on Sunday afternoon, gradually
increased, so that Mr. Higginson frequently preached to above a
thousand persons, who listened with marked attention to his
earnest and thrilling discourses. Several houses in the town were
opened for him to preach in, many of the inhabitants showed him
great kindness, other denomations of christians manifested much
PRIMITIVE METHODIST CONNEXION, 373

fraternal feeling, and Mr. Higginson soon succeeded in forming
‘a small society of those who had benefited by his ministry. He
preached with effect at Mumbles, Merton, Llandon, Reynoldstone,
Llanmaddock, Llangennith, and at Portegnon, some of which
places are a dozen or fifteen miles from Swansea. At Reynold-
stone a pious clergyman of the Established Church attended the
service, and treated Mr. Higginson with much kindness and
respect. The prospect of the mission was very cheering towards
the end of May, when Mr. Higginson was succeeded by Mr.
Joseph Hibbs. Though the former had laboured there but a
little above two months his efforts had been rendered very suc-
cessful, considerable spiritual good had been effected, and he left
thirty members in society at Swansea, ten at Mumbles, and four
at Merton—forty-four in all.

Mr. Hibbs entered into the labours of his predecessor with
much zeal and energy, and prosecuted his enterprize with pru-
dence and perseverance. T'wo thousand persons, it was computed
sometimes listened to his preaching on the Quay at Swansea,—
and large assemblies thronged to hear him at most of the country
places before-named. A large preaching-room was taken on rent
at Swansea, and opened on July 6th, 1834; the society then
numbered above fifty members, some of whom had been amongst
the most wicked persons in the town, but now gave evidence of
being made new creatures in Christ Jesus, and had become
champions in His cause. At Mumbles, about five miles from
Swansea, the society soon rose to twenty members; and other
places seemed full of promise. A powerful camp-meeting was
held at Swansea on the 21st of September, 1834, which was a
means of doing much good; many sinners were awakened to a
sense of their danger, several penitents found peace at the love-
feast in the evening, and considerable additions were soon after-
wards made to the society. At the following March quarterly
meeting of the circuit Swansea mas made the head of a new
circuit, with two travelling preachers and 160 members. During
the ensuing vear several fresh places were successfully visited,
374 THE HISTORY OF THE

the congregations generally continued large, the societies ac-
quired increasing stability, and an increase of eighty members was
realized. In the succeeding year an additional preacher was
employed, and an entrance apparently effected into Carmarthen,
the county town of Carmarthenshire, as we find two local prea-
chers residing there who preached at the opening of a chapel at
Llanmaddock, in October, 1836. This appears to have been the
first chapel opened in Swansea cireuit. In December following
a commodious one was opened in the town under favourable
circumstances, which contributed greatly to the stability and in-
crease of the society. In the report of the circuit for 1837, we
find three travelling preachers, five chapels, and 281 members,
being an increase of forty-one members for the year. A small
increase was realized in the following year. In 1839 the mem-
bers had become 300 im number. In 1840 we find 225 members
for Swansea, and 128 for Carmarthen, which had become the head
of a separate circuit with two travelling preachers.

Leaving the extension of the connexion in South Wales, we
must briefly narrate some missionary operations in North Wales.
Between the conference of 1835 and that of 1836 Shrewsbury
and Bishop’s Castle circuits jointly sent a missionary to New-
town, the chief town in Montgomeryshire. Mr. Ride, as we have
seen in a former chapter, had visited this town many years
before, and good appeared to be done under his zealous labours ;
but through some cause or other, it and other places in this part
of Wales were soon relinquished. But an attempt was now made
to establish a mission in the town and neighbourhood, which bade
fair to prove very successful. Large congregations listened at-
tentively to the preaching in the open-air, a favourable impression
was made upon the inhabitants generally, and not a few were
brought under religious convictions. A very commodious chapel,
vacated by the Wesleyans for a new and larger one, was purchased
on reasonable terms, and every thing seemed to promise, for a
time, that a very flourishing cause would be established. But
several unhappy circumstances occurred which blighted the fair
PRIMITIVE METHODIST CONNEXION. 3875

prospect, and inflicted an irreparable injury on the infant cause
The most mischevious of these occurrences was the improper
conduct of the most popular preacher who visited the town. Not
having kept his expenditure within his income, he, in his em-
barrassment, made use of a portion of the society’s money for
his own purposes, and then ran away from his station, and
emigrated to America, where it is reported, he died some years
since in a state of most affecting destitution. The cause which
he greatly injured by his unfaithfulness, survived the shock it
had received, but did not recover its prosperity, or re-assume the
promising aspect which it had previously presented, so that its
maintenance became a burden to the two circuits by which it was
supported.

Burland circuit next claims our attention. Having been favoured
with great prosperity for several years, considerably enlarged its
borders in Cheshire, and many of its societies having become
strong and flourishing, it was prepared to enter upon missionary
enterprises elsewhere. Northampton, and the neighbourhood were
selected as the sphere of operations, and Mr. James Hurd was
sent as a missionary, between the conference of 1834, and March
1835. He commenced his labours by preaching in the open-air
in the town, and soon afterwards visited several villages around,
where he also preached with a measure of success. He succeeded
in furming a few societies, among whom he was esteemed for his
zealous aud laborious efforts. Mr. James Posser was also ren-
dered useful in the conversion of sinners, and in strengthening
and improving the mission. Respectful mention might likewise
be made of several other brethren who laboured zealously to do
good, with various degrees of success ; but the mission was not
so prosperous as most others of the connexion, and the circuit
was at great expense in its maintenance. The extinction of the
Revivalists in this district notwithstanding their previous pros-
perity, rendered many of the inhabitants cautious respecting
uniting with another new community; whilst the majority con-
founded the two denominations ; imagining that as the Primitive
376 THE HISTORY OF THE

Methodists sang many of the same hymns and tunes as the
Revivalists had done, and resembled them in the open-air wor-
ship, and in some other respects, that they belonged to the same
community, and were now making a second attempt to establish a
cause, which, like the former, would prove ineffectual. These
things greatly militated against the prosperity of the mission.
The missionary efforts, however, were continued despite of all
discouragements, and permanent societies were established, but
not so vigorous and flourishing as those in most other parts of
the kingdom.

We must now glance at the progress of Nottingham district.
Some unpleasant occurrences which took place in Nottingham
circuit first claim our notice. Some declension in the power of
religion, and some relaxation in discipline, had occurred in the
year 1830, if not before—and when Messrs. Jersey, Worsnop,
and W. Anitliff were stationed to the circuit in 1834, the societies
were in a very critical state. Mr. Jersey had been very useful in
missionary labours, but was not well qualified to superintend a
large circuit in difficult circumstances. His infirmities of temper
unhappily irritated erring brethren, and provoked them to run
into greater evils than they might otherwise have done. There
were considerable faults both in him and his principal opponents.
The latter, who. formed the majority in some official meeting,
proceeded so far as to suspend him from his ministerial duties,
and forcibly prevented him from preaching in Canaan-street
chapel, Nottingham. This severe measure only tended to widen
the breach which had been made; it was disapproved by the
General Committee of the community, and a serious rupture ensued
in the circuit. A number of local preachers and about 300 mem-
bers withdrew, and formed separate societies. The separatists
seemed for a short time to flourish, but they soon disagreed
among themselves, the leaders sank into obscurity, their preach-
ing-rooms in the town were speedily given up, and some of the
members returned to Canaan-street society, but many, unhappily,
fell away. After the rupture the circuit began to revive, and
PRIMITIVE METHODIST CONNEXION, 377

rapidly gathered strength; so much so that at the quarterly
meeting of 1835 all the vacancies caused by the secession had
been filled up, and even an increase for the year of 123 members
was reported! This prosperity was attributed primarily to the
rich out-pouring of the Holy Spirit, graciously vouchsafed in
answer to the earnest and believing prayers of many of the
members, and secondarily to the enforcement of the doctrine of a
present salvation, the laborious efforts of the preachers, and a
conscientious regard to the discipline of the connexion. But
though the circuit generally prospered greatly, immediately after
the disruption before-named, the congregation and society con-
nected with Canaan-street chapel did not entirely recover the
shock which that disruption occasioned; and Mr. Jersey’s days of
usefulness in the connexion were numbered. He subsequently
became a Baptist minister, and emigrated to America.

Partly with a view to increase the congregation and invigorate
the society of Canaan-street chapel, Mr. W. Antliff was appointed
to commence a town mission in the spring of 1836. This enter-
prise he prosecuted with vigour and success. He frequently
preached four times on the Lord’s-day, commonly in the open-air,
and thereby succeeded in attracting many to the regular services
at the chapel, as well as in producing religious impressions on the
minds of numbers who had not been in the habit of attending any
place of worship. These missionary efforts gave promise of large
results: but at the end of three months Mr. Antliff was removed
to another circuit, and the town mission was then given up.
Another town mission was, however, commenced in the summer of
1838, which was longer sustained, and conducted to a very success-
ful issue. A circular, printed in the beginning of December
following, states, “that impressed with a conviction that hundreds
of the inhabitants of that part of the town, known by the name of
‘Meadow Plats, were living in total neglect of Divine worship,
the Primitive Methodist society connected with Canaan-street
chapel felt it a duty to use some special means to improve their
moral and spiritual condition.
378 THE HISTORY OF THE

From the same circular and from communications from Mr.
John Brownson, then superintendent of the circuit, we learn that
a preaching-room in Robin Hood’s Yard, capable of seating about
a hundred persons, was taken on rent, and Mr. Edward Morton
was engaged as a town missionary. There was preaching in this
room twice on the Sabbath, and on Tuesday and Wednesday even-
ings, and Mr. Morton also preached in the open-air whenever
practicable, visited the people at their houses, distributed religious
tracts, and read the Scriptures and prayed in those families where
there was an opening. He entered upon these labours with be-
coming zeal, and prosecuted them with assiduity and success. The
expense of this mission was partly supported by subscriptions.
Friends, according to their ability, contributed a penny, sixpence,
a shilling, or two shillings per week; and several benevolent
gentlemen, not connected with the denomination, subscribed a
pound a year or more, and a pious and liberal-minded clergyman
of the Church of England, resident in the country, generously con-
tributed three shillings per week! Such christian kindness and
catholicity of sentiment merit a grateful mention in these pages,
and are doubtless registered in the imperishable records of the
skies.

Such was the prosperous state of this town mission that when
the Wesleyans, in the autumn of 1839, vacated Hockley chapel,
in the immediate neighbourhood, for a larger one, the Primitive
Methodists were encouraged to purchase the noble edifice. A
large chapel and a good society were secured by means of this
mission, whilst Canaan-street congregation and society sustained
no injury thereby. The members at Canaan-street had risen from
323 to 395 from the commencement of the mission to September,
1839, soon after which Hockley chapel was purchased. So suc-
cessful an enterprise, so important in its results, surely affords
ground for encouragement to engage in similar undertakings
wherever practicable.

Bottesford Branch of Nottingham Circuit was favoured with
large prosperity during the year of trial in the home part, to which
PRIMITIVE METHODIST CONNEXION. 379

reference has been made. Mr. A. Worsnop was appointed to
this branch at midsummer 1834, and his well-directed efforts were
crowned with the Divine blessing. In April, 1835, he made
another attempt to establish a cause at Grantham, and preached
on the cross from which Mr. Wedgwood had been dragged to
prison, as narrated in an early portion of this work. The prospect
of success was not very cheering; for twenty-one weeks was
preaching conducted in the open-air before a suitable place could
be obtained in which to worship. But he and his brethren nobly
persevered in their zealous and self-denying labours, and at length
succeeded in obtaining a spacious room, capable of accommodating
300 hearers, in which their services were held, and in which many
sinners were converted to God. A flourishing society was
established, and in 1837 a suitable chapel was erected, which was
opened for Divine worship on the 28th of May.

At some other places, unpromising at first, the brethren suc-
ceeded through the blessing of God on their persevering labours.
We name only Knighton, near Belvoir Castle, where they preached
three years in the open-air, whenever the weather would permit,
before they could obtain a place to hold their services in. A
courageous woman then ventured to open her dwelling for their
accommodation, a large congregation was soon collected, and a
society formed.

In September, 1835, Bottesford branch was made into a separate
circuit, and reported 300 members to the next conference, being
an increase of seventy-four.

We now turn to Loughborough circuit, and shall briefly record
its mission to Melton Mowbray. Mr. Wedgwood visited this
town and preached in the open-air about the time that other towns
in the country were visited by missionaries of the denomination,
but no permanent establishment was then effected. Being only
fifteen miles from Loughborough, the June quarterly meeting of
that circuit for 1834 resolved to make another effort. Three local
preachers nobly volunteered to visit the town on the 6th of July,
and on that day they held two preaching services in the open-air.
380 THE HISTORY OF. THE

The congregations were large and attentive, and the prospect of
gaining an establishment was cheering. In a short time a small
society of five members was formed, which by the end of the year
had increased to nearly thirty. In January, 1835, the preaching-
room had become too small, and a plot of land had been purchased
with a view to erecting a chapel upon it. Several of the neigh-
bouring villages had also been visited successfully, and societies
had been formed at Nether Broughton, Clawson, and Frisby. At
Wymondham a room had been engaged for preaching, and a good
congregation collected. The mission was then regarded as wearing
a pleasing aspect, and with three villages which had been trans-
ferred from the home part of the circuit, afforded full employment
for one travelling preacher. During the ensuing year it continued
to progress, and at the district meeting of 1836, we find it repre-
sented as a separate circuit, containing 1385 members. ‘The official
report says, ‘‘ We cannot but adore the mercy of God shewn to
us through another year. Our difficulties have not been few, but’
God has been with us; several new places have been opened,
some excellent societies formed, eight class leaders and ten local
preachers have been raised up, and we have built two chapels, one
at Melton Mowbray, and the other at Selford, both of which are
likely to do well. Many of the vilest sinners have been converted
to God, and are now living witnesses of the power of Divine
grace.” Serious difficulties, however, arose in connection with
Melton chapel, which tried the faith and patience of the trustees,
and exercised a depressing influence upon the society. But the
faithful friends struggled hard under their numerous difficulties,
and by the district meeting of 1837 had obtained considerable
relief for Melton chapel, and were able to report a small increase
of members, notwithstanding the improper conduct of several local
preachers, whom the authorities had been compelled to exclude
from society. During the following year the circuit made greater
advancement, realizing an increase of thirty-eight members, and in
1840 the members had risen to the number of 230. This success,
though falling far short of that which attended many of the mis-
PRIMITIVE METHODIST CONNEXION. 381

sions which have come under our notice, is not to be despised, but
should rather be regarded with becoming gratitude to Almighty
God by whom all spiritual good is effected.

The progress of Leicester circuit next merits a brief record.
According to a statement made by the late Mr. Thomas Morgan,
in an article on the “ Rise and progress of Primitive Methodism
in Leicester,” some of the leading office-bearers in the society had
disturbed its harmony and impeded its progress for some time,
till, under the superintendency of Mr. George Herod, they with-
drew from the connexion, “ took all they could away with them,
and set up for themselves.” <‘‘ This division,” continues Mr.
Morgan, “though troublesome at the time, proved a blessing
afterwards, as peace was restored to the official meetings. The
rules of the connexion became more respected, and a foundation
was laid for future prosperity.” By referring to the minutes of
conference we learn that the number of members reported in the
year 1833, was 727. The following year the number was reduced
to 662, the secession just named having occurred during the year.
The succeeding year 762 were reported, being an increase of 100.
In 1836 the number reported was 800, being an increase of
seventy-three members during the three years superintendency of
Mr. Herod, notwithstanding the disruption before-mentioned.
Mr. Herod was succeeded by Mr. Morgan, who says, “‘ We found
the circuit generally in peace, in the observance of rule, and per-
haps the way was more open for usefulness than it had been for
our predecessors.” Mr. Morgan entered upon his work in the
circuit with characteristic zeal and ardour, and was happy to
secure the hearty co-operation of his colleagues, the office-bearers,
and the societies generally. According to Mr. Morgan’s state-
ment in the article just named there was an increase of 100 mem-
bers during his first year in the circuit. But in the minutes of
conference for 1837 there appears a decrease of thirty-six. This
discrepancy we cannot account for, unless Mr. Morgan reckoned
from the number of members he found in July, 1836, and not
from that contained in the March report for that year. The year
882 THE HISTORY OF THE

following was distinguished by a severe depression in trade, but
the friends nevertheless succeeded in erecting a gallery in Friar
Street chapel, and in purchasing and fitting up one at Desford.
They also entered heartily into open-air services, and realized an
increase of a hundred members. The third year was one of still
greater operations; Thurmaston chapel was galleried, Belgrave
chapel was erected, land was purchased for one at Ratby, an
additional travelling preacher was taken out, a town missionary
employed, a third society raised in the town, and an increase of a
hundred members obtained in the circuit. Mr. Morgan’s fourth
year in the circuit was more prosperous than any of the pre-
ceding. A new chapel was erected at Ansty, and another at
Rothley, and George Street chapel, Leicester, was somewhat en-
larged, its walls were raised, and other improvements made, at
the cost of £155, nearly the whole of which was contributed.
Some new places were visited successfully, and societies formed
thereat. A mission was commenced at Lutterworth, celebrated
as the scene of the labours of the immortal Wickliff, the morning
star of the Reformation. An unsuccessful attempt had been made
to effect an entrance there some years before; but in July, 1839,
a camp-meeting was held “near the spot on which Wickliff’s
bones were burned, and near the brook into which the ashes were
cast.” A large concourse attended the meeting, many sinners
trembled under the discourses delivered, and much spiritual good
was effected. An interest was soon afterwards established, which
became the centre of a mission station, which, however, has since
experienced some unhappy reverses. The increase of members in
Leicester circuit during this year was 136, the number reported
to the conference of 1840 being 1100. The circuit had made
much progress during Mr. Morgan’s superintendency, and was
now in a very prosperous state.

In examining the progress of Hull district we find Hull circuit
as heretofore engaged largely in missionary enterprises. In the
latter part of the year 1833, Mr. W. Clowes paid a visit to Corn-
wall, and while from home on that occasion he felt an impression
PRIMITIVE METHODIST CONNEXION. 383

on his mind that Hull circuit ought to open a mission on the
south coast of England, and that it should be commenced at
Portsmouth, or in the Isle of Wight. On returning to Hull he
stated his impression to the quarterly meeting of the circuit, when
the brethren, falling in with his views, appointed Messrs. Harland
and Clemitson to the places in question. The missionaries ar-
rived at Portsmouth on the 2nd of July, 1834, and after engaging
lodgings at Southsea, they proceeded to Ryde, in the Isle of
Wight, and thence to Newport. During the week they opened
their commission in a marl-pit, near the top of the village of
Carrisbrook, having previously gone round the neighbourhood to
invite the people to attend the service. A large company as-
sembled, and a gracious influence pervaded the congregation.

The openings in this beautiful island were very encouraging ;
the missionaries were generally welcomed as the servants of God,
and most of the ministers of other communities and the members
of their respective churches bade them good speed in the name of
the Lord. A rumour was at one time circulated that some op-
position had been offered to one or both of the missionaries at
some of their open-air services, and two highly respectable gentle-
men, one of them a solicitor, the other a county magistrate,
assured Mr. Harland of their approval of his proceedings, and
that they would use their influence to secure for him and his
colleague the right of prosecuting their work in peace.

Although an unsuccesful effort had been previously made to
establish a mission in the island, by a southern circuit, yet many
places were now visited successfully, several societies were formed,
and an amount of good was effected which, though not extensive,
gladdened the hearts of the missionaries, and stimulated them to
perseverance in their laborious efforts. At the end of about
eleven months the number of members in society on the entire
station was fifty. The progress ofthe cause was, however, after-
wards impeded by several painful occurrences, and the Isle of
Wight mission can hardly be regarded as a prosperous one.

The opening at Portsmouth was less favourable than that in the
384 THE HISTORY OF THE

island. The character of a large portion of the resident popula-
tion, the migratory habits of its naval and military inhabitants,
and the awful desecration of the Lord’s day, caused the mission-
aries deep sorrow of heart, and their spirits were not a little de-
pressed. The first effort was not very promising. Mr. Harland
says, “On commencing our mission at Southsea, Portsmouth, I
went into the streets, and after I had been singing a considerable
time, I gathered around me six or eight children; subsequently,
two or three women drew near, and to this very limited congrega-
tion I preached the glorious Gospel of the blessed God.”

' he missionaries then determined that if civilians would not
hear them, they would preach to the soldiers and others on Southsea
Common, and among those they met with a much more favourable
opening. A chapel was soon after taken in Dock Row, Landport,
and open-air preaching was begun in the neighbourhood. After
having established regular services both in the chapel and in the
open-air, many people were induced to hear the missionaries,
especially out of doors; but the work of soul-saving did not pro-
gress as was desired, nor has Portsmouth mission ever yielded
fruit commensurate with the labour bestowed upon it.

After having established societies on each side of the Solent, an
invitation was sent for one of the missionaries to visit Southamp-
ton; and Mr. Harland opened his commission in that beautiful
town at the end of a new street by the side of “the ditches.” The
singing soon attracted a large congregation, not the most respect-
able in appearance, whose behaviour generally evidenced very little
reverence for the worship of God; but the influence of the Holy
Spirit moved on the motley crowd during the preaching of the
word, and order and decorum prevailed. Yet when Mr. Harland
was about to announce when the next service would be held, a
constable came up to him, and asked, “ Are you the man who has
been preaching?” Mr. H. answered in the affirmative. “Then,”
said the magisterial official, «‘ You'll be off about your business,
or I'll have you in the black hole in five minutes!” The people,
however, interfered, and might have treated the constable roughly,
PRIMITIVE METHODIST CONNEXION, 385

had not the missionary remonstrated with them in order to
prevent it.

The missionaries found a warm friend in the Rev. James Crabb,
who allowed them to preach in the Bethel, a seamen’s chapel,
until a large room was taken on rent and fitted up for their use,
in which many sinners were brought to the knowledge of the
truth. Subsequently the chapel in St. Mary’s Street was pur-
chased, and became the regular place of worship for the increasing
society. The first camp-meeting held at Southampton was con-
vened on the race-ground, on Sunday, the 28th of May, 1837,
when persecution raged furiously. While the friends were sing-
ing through the streets they were repeatedly interrupted by an
officious policeman ; and when they had got through the town a
number of godless men collected dung out of the adjoining fields
and threw it upon them, besmearing the attire of the females in a
shameful manner. On the race-ground the persecutors seemed
maddened with rage, and did all in their power to break up the
meeting. But the preachers and their zealous friends nobly
maintained their ground, and manfully encountered the opposition
of their wicked assailants; and their Divine Master was with
them in an uncommon manner, and gave efficacy to the word of
His grace. Even some of the persecutors were awe-struck, and
were apparently brought to serious reflection. One of them was
so alarmed at a review of his conduct that he could not sleep upon
his bed, and cried out in agony, “ Do you not hear those people
preaching and praying?” One of the worst of them, a young
man, was suddenly cut off. He had engaged to play at cricket on
the same ground on the following Sabbath, but ere the arrival of
the blessed day which he had intended thus to desecrate, he was
a corpse, and his spirit was ushered into the presence of his
Maker! A good lovefeast was held in the evening, after the
camp-meeting, at which many penitents were found seeking the
mercy of God through our Lord Jesus Christ.

Southampton, as well as the Isle of Wight, had been visited by
one or more preachers of the connexion before Mr. Harland preached

co
386 THE HISTORY OF THE

there ; but it had been abandoned, probably through inability of
the circuit which sent them to meet the expense attendant on the
maintenance of a mission there. This second attempt, however,
proved successful, and Southampton has now for some years been
the head of the circuit.

While Mr. Harland was labouring on the Isle of Wight and
Portsmouth mission he received an invitation to visit Brighton, in
the neighbouring county of Sussex. On arriving at that large
and fashionable town, and making a few necessary inquiries, he
found that the establishment of a mission there would be likely to
prove a very expensive affair. But the hope of doing good and
the laudable desire of embracing every opportunity of extending
the kingdom of Christ, in which Hull circuit, as well as himself,
participated, counterbalanced the dread of pecuniary difficulties.
With a view to save expense to the mission funds he had walked
between forty and fifty miles on the previous day; and he re-
solved to exercise the most rigid economy in that splendid town,
that the expenses of establishing a mission there might be met by
his circuit. He then visited certain persons known to be fa-
vourable to the enterprise, and held a religious service. Regular
preaching was forthwith established, and a society formed. But
though considerable good has been effected on Brighton mission
it has never been very prosperous, and has proved, what Mr.
Harland at first apprehended, “a very expensive affair.” It is
hoped, however, that a foundation has been laid for ultimate
success, and that perseverance in active and self-denying labours
will in time render this mission a self-sustaining station.

In examining the progress of Sunderland district during the
seven years to which this chapter refers we find two or three of
the cireuits engaged in missionary labours, which we must briefly
record. Ripon circuit reported only 331 members for the year
1833. The following year it reported only five more. Mr. W.
Dent and his colleagues were then appointed to the circuit, and
under the two years of his efficient superintendency the circuit
improved considerably, the number of members increasing to that
PRIMITIVE METHODIST CONNEXION. 387

of 450. He was succeeded in 1836 by Mr. W. Lister, and during
the three years of his superintendency the circuit entered on a
course of missionary labours, which proved eminently successful.
They were, however, confined to the limits of the circuit, and the
adjoining districts. At the September quarterly meeting of 1836,
Thirsk, with twenty-seven members, was detached from the home
part of the circuit, and made the centre of missionary efforts.
Mr. Joseph Spoor was appointed to this scene of labour, and
entered upon it with energy and zeal. Open-air services attracted
persons in the town to the regular worship in the chapel, and an
improvement in the congregation and society was the happy
result. In the spring of 1837 a number of conversions took
place, and the chapel became crowded to excess. Mr. Spoor then
preached regularly at seven other places, and his little mission
more than supported him and all other expenses. It was soon
afterwards extended, which was followed by happy effects. In
the circuit report for 1838 it is said, “In our Thirsk and Bedale
mission we have a great work in many places, and an ingathering
of precious souls.”

Encouraged by the success of Thirsk mission, and the pros-
perity of the home part, the circuit’s September quarterly meeting
of 1837, decided to commence another mission at Borough Bridge,
which in the report for 1838 was said to be advancing en-
couragingly. The old places in the circuit also prospered greatly.
The report says, “In the home part we have a general revival
going on; the congregations at most of the places are overflowing,
sinners are being converted, and practical and experimental re-
ligion is more evident in the societies.’ The increase of members
for the whole circuit was 250; a large one for a thinly populated
agricultural district. The following year was also one of pros-
perity, the increase of members being 130. During the three
years of Mr. Lister’s superintendency of this circuit the travelling
preachers were doubled in number, having arisen from four to
eight, twenty-eight new societies were formed, and the members
were nearly doubled, having increased from 450 to 860. So

cco2
388 THE HISTORY OF THE

greatly had the Lord crowned his labours and those of his worthy
colleagues, and of the local preachers and other friends. Mr.
John Day succeeded Mr. Lister, and at the conference of 1840
the circuit reported 879 members, being an increase for the year
of nineteen; Middleham mission having been annexed to the
circuit, and Pateley Bridge branch made into an independent
station.

We find Newcastle-upon-Tyne circuit employed in missionary
efforts during the period under consideration. In the autumn of the
same year it sent Mr. James Johnson as a missionary to Dundee,
where a promising commencement was made. In the report for
1836 it is said, “We have opened a mission at Dundee, in Scotland,
which is in a prosperous state.” This prosperity was, unhappily,
but of short continuance. In the spring of the following year
Mr. J. Johnson seceded from the connexion, and drew along
with him about sixty members. We enter not into the details of
this painful case. We simply add that the mission never re-
covered the shock; and that though the circuit struggled nobly
with it for two years longer, the misssionary there getting dis-
heartened, the mission was abandoned, much to the grief of its
friends and supporters.

But some little advancement was made in other parts of Scot-
land. Glasgow made Paisley into a separate circuit, and Edin-
burgh circuit extended its labours to Dumfermline and Alloa. In
the report for 1838 it is said, “We have opened a mission in
Alloa, a seaport town, on the north side of the Frith of Forth,
about thirty miles from Edinburgh, and have twenty-two mem-
bers there. We have also missioned Dumfermline, a town mid-
way between Edinburgh and Alloa,and have there a society of
fourteen members.” About two years afterwards Alloa was taken
under the care of Sunderland circuit as a separate mission station,
but did not become very prosperous.

Darlington circuit also engaged to some extent in missionary
efforts, and made considerable progress during the period under
consideration. At the conference of 1833 it contained only 280
PRIMITIVE METHODIST CONNEXION, 389

members, but was considered to be in a more prosperous state
than at any former period. Next year there was an increase of
twenty members, and in the following of thirty-five. The circuit
report for 1835 says, “ Our circuit is more prosperous than it
ever was ; almost every society is improving. We have called out
a third preacher, and have sent brother Towler as a missionary on
entire new ground.” The scene of his missionary labours was
contiguous to the circuit, if not within its borders. They were not
long continued by Mr. Towler, as he removed from the circuit in
July following. But in the ensuing year new societies were
formed at several places, and most of the old societies so improved
that the increase for the year was 165. At the conference of
1837 an increase of sixty-two was reported; at the conference of
1838 an increase of 100; and at the conference of 1839 an in-
crease of ten. Next year there was a small decrease, but the
number reported was 633, being above double the number of
members seven years before, an amount of progress highly gratify-
ing, and demanding fervent gratitude to Almighty God.

We now direct our attention to Norwich district, and shall
record its advancement from the conference of 1833 to that of
1840. Norwich cireuit succeeded in erecting several chapels
during this period, and made sume addition to the number of its
members, though not a large one. Fakenham circuit was more
successful in this respect. Lynn circuit made Swaffham branch
into an independent circuit, and commenced a mission at Peter-
borough, which was made into a separate circuit in 1839, Yar-
mouth cireuit prospered abundantly. At the conference of 1833
it contained only 300 members, and employed but two travelling
preachers, Messrs. Tetley and Bowthrop; but during the year a
gracious revival of religion took place, and many sinners were
converted to God. Many new places were opened by preaching
in the open-air. Many of the local preachers being zealous for
the, Lord of hosts laboured abundantly, frequently walking twenty
or thirty miles on the Lord’s day and preaching twice ; and their
efforts were successful to an encouraging extent.
390 THE HISTORY OF THE

An opening was also effected at the large town of Ipswich, the
county town of Suffolk. Under date of February 14th, 1834,
Mr. Tetley, writing thence to Mr. Bourne, says, “It had for some
time been impressed upon our minds that we should establish a
mission at Ipswich. We began our operations by preaching in
the open-air, and God blessed our exertions. Numbers are re-
joicing that ever a Primitive Methodist preacher visited the place.
I had a glorious time last evening while preaching in a school-
room. We have now a society of about fifty members.”

The total increase of members for the year, including both
circuit and mission, was 120. At the conference of 1834 no
fewer than five preachers were stationed to the circuit, more than
double the number appointed to it at the preceding conference.
The superintendent was the late zealous and devoted John Smith,
a host in himself, then in the vigour of his days, and his ministry
full of life and power. A glorious work progressed in the circuit.
Ipswich mission also made some advancement. The increase of
members during the first year of Mr. Smith’s superintendency was
130, including those on the mission ; but the second year was far
more prosperous. From the circuit report we learn that nu-
merous conversions took place, and among persons of all ages,
from children of tender years to hoary headed sires of more than
fourscore. Some of the old societies were doubled, and several
new ones formed. Ipswich mission had extended into Essex, in
which county several societies had been formed, including in all
nearly 100 members. In the neighbourhood of Lowestoft much
good was effected, and a missionary was appointed to Bungay and
the vicinity. The increase of members for the year was 350.

The third year of Mr. Smith’s superintendency was also a pros-
perous one. The Bungay mission does not appear to have suc-
ceeded ; but we find a new mission established at Braintree, in
Essex, which, however, was not of a promising character ; and in
March, 1837, included only twelve members. Several new places
were visited successfully in the home part of the circuit, and
flourishing societies established thereat.
PRIMITIVE METHODIST CONNEXION. 391

Ipswich branch had also made such progress, and had attained
to such stability at the September quarterly meeting that it was
made into a separate circuit containing 320 members, raised in
the course of about three years. So graciously had the Lord
owned the labours of His servants. The increase of members in
the other parts of the circuit amounted to 200; making an in-
crease of 680 members during the three years superintendency of
Mr. Smith, reckoning from the March reports of each year. Many
interesting details might be recorded of the work of God at differ-
ent places during this period, did not our regard to brevity
render it impracticable.

Mr. R. Howchin succeeded Mr. Smith in the superintendency
_ of the circuit, and it is gratifying to record that it continued to
advance. The increase for the next year was forty, and the year
following fifteen. The number of members reported to the con-
ference of 1840 was 860, nearly three times the amount reported
seven years before, and Ipswich circuit, in Suffolk, and Colchester
mission, in Essex, had been separated from it, containing 405
members at the conference of 1840.

Waneford circuit, in Suffolk, made from Yarmouth circuit in
1833, was also favoured with considerable prosperity. Wangford
branch of Yarmouth circuit contained only about seventy members
in July, 1832, when Mr. R. Howchin entered upon it. But the
Lord so blessed his zealous efforts that at March following it was
made into a separate circuit with two preachers and 233 members.
The ensuing summer the brethren engaged largely in missionary
efforts, visiting above twenty places contiguous to the circuit, and
meeting with a considerable amount of success. The number of
members reported to the next conference was 272, and to the
following one 540. Among the new converts were many who
had been addicted to almost every species of vice; their re-
formation was striking, and they became zealous in the service
of Christ. The alteration in the morals of multitudes excited
the wonder of beholders. In one village, where the inhabitants
had been so immoral and so rude in their behaviour that no
392 THE HISTORY OF THE

stranger could pass through the streets without being insulted,
the conversions were so numerous as to entirely change the moral
aspect of society. Some who had been the most profligate
became consistent christians; and some who had persecuted others
became zealous for the faith which they had sought to destroy. In
some parts of the circuit “whole families, and almost whole
villages, were brought under religious impressions; and many
who had been depraved to a proverb, became changed in life and
heart.” When Mr. Howchin left the circuit in 1835 it was in a
very prosperous state, and able to support four travelling preach-
ers. The number of members had increased more than seven-fold
during the three years of his superintendency! His brethren in
the ministry, most of the local preachers, and many of the praying
people had nobly co-operated with him in the work of the Lord,
who graciously vouchsafed His blessing in connection with their
labours. The following year was also one of considerable success;
but the next few years there appears to have been some declen-
sion, for at the conference of 1840 the number of members was
only 528. Several new chapels, however, were built, and the
societies became more established.

Brandon circuit experienced rich effusions of the Holy Spirit,
and witnessed the conversion of multitudes of sinners. At the
conference of 1833 the number of members was 660; but during
the year Rockland, near Attleborough, Norfolk, was made into a
separate circuit with 472 members, and there yet remained in the
parent circuit 400 members, making an increase of above 200
members for the year. The next succeeding year was also a
prosperous one, the increase of members being ninety-two.
During the year following deep poverty and much suffering prevailed
greatly among the people, and certain men of influence raised
severe opposition against the cause ; but despite of all the good
work prospered, and the increase of members for the year
was 106. The succeeding year the poverty and oppression under
which the people laboured appear to have increased in severity.
At Thelneham, Rushford, and Bridgham, the friends were deprived
PRIMITIVE METHODIST CONNEXION. 393

of places to preach in, through the opposition of certain parties ;
and at Tottenham a land-owner threatened to turn all the
members out of their houses and employment, and said that,
“sooner than the should preach in any of his cottages, he
would raze them to the ground.” The poor people had, therefore,
no place in which to meet for religious worship but the open-air.
But they remained firm to the cause which they had espoused,
and whenever the weather would permit they assembled for wor-
ship in the lanes, and sought for shelter under hedge-rows ; and
notwithstanding the poverty and persecution which many of the
societies had to endure, the work of God continued to progress,
and the increase of members for the year was 112. The year
following was not exempt from trials, but it also was a prosperous
one, the increase of members being 120. “Grievous opposition ”
befel the friends in the next year; but they were favoured with a
small increase of members, and succeeded in erecting a chapel at
Brandon, and another at Thetford, two market towns. The year
succeeding the increase of members was 138. The number of
members reported to the conference of 1840 was 954—being 297
more than at the conference of 4833, though Rockland circuit,
with 472 members, had been separated from it. The increase of
766 in an agricultural circuit during seven years, in spite of deep
poverty and severe opposition, was abundant cause for gratitude
to the Giver of all good.

Rockland circuit, as soon as it was formed, entered upon a
course of great prosperity. At the district meeting of 1834 it
reported 487 members, and under the superintendency of Mr.
Robert Key it rapidly arose to great strength, and vastly enlarged
its borders. In the report for 1835 it is said, “ We have had
some glorious outpourings of the Holy Spirit, and a great number
of sinners have been converted to God. Our congregations are
large, and many of our preaching-places are far too small to con-
tain them.” The number of members reported was 710. During
the ensuing year sorrows and trials befel the circuit ; but a mission
appears to have been begun at Stowmarket, in Suffolk, and the

 
394 THE HISTORY OF THE

circuit reported an increase of 90 members. The succeeding year
it sustained much loss by the emigration of many of its members
to America; but Stowmarket mission made some progress, and
Mr. Key opened a mission at Hadleigh, and in the vicinity, in
which he succeeded in raising societies which numbered in all 100
members. The increase for the year was, however, but twenty-
three, the home part of the circuit having been much weakened by
the removal of many of its members.

In December, 1837, Stowmarket was made into a separate circuit
with only ninety-five members; and, before the conference of
1838 Hadleigh was also made into a separate circuit with 150
members, a small number to support the three preachers appointed
to it. The next two or three years Rockland circuit appears to
have declined, but Stowmarket and Hadleigh circuits to have made
some improvement, the former having reported 150 members to the
conference of 1840, and the latter 220.

The mission of Mattishall circuit at Newmarket next claims our
attention. This town is situated partly in Suffolk and partly in
Cambridgeshire, and is well known as a place of horse-racing and
other carnal sports. The inhabitants are in a great measure sup-
ported by those demoralizing amusements, and it is no marvel,
therefore, that they should be deeply sunk in depravity and vice.
To this scene of iniquity Mattishall circuit sent one of its mission-
aries in the year 1834. He met with considerable opposition, and
his life was supposed on one occasion to be imperilled, but he’
nevertheless realized some success, and in the spring of 1836 the
mission was thought to be promising. The circuit report for that
year says, “ Our Newmarket mission presents a pleasing prospect.
Although opposition runs very high, and the life of the preacher
has been threatened, yet God continues to open his way. There is
a great spirit of hearing in many places, and eighty-six persons
have become members of society, and we are about to send a
second preacher there.”

The succeeding year, however, proved somewhat disastrous. The
lack of fidelity and perseverance on the part of a preacher was one
PRIMITIVE METHODIST CONNEXION. 395

cause of a retrograde movement of the mission. When it became
nearly a wreck, and had greatly embarrassed the circuit through
the heavy expense of its maintenance, he withdrew from the con-
nexion, united with another community, and afterwards got
ordained as a clergyman in the Established Church. When Mr.
John Bunn entered the mission in July, 1837, he found it dis-
tressingly low; three preaching places, namely, New Market,
Saxon Street, and Snailwell, and about thirty members of society
were al] that remained. The state of things greatly distressed him,
and the sorrow that he felt on account of the wickedness of the
inhabitants well-nigh overwhelmed him. He, however, laboured
hard to promote the prosperity of the mission, and endured much
opposition and persecution in striving to bring souls to Christ. He
visited several places, and met with a degree of success at some of
them ; but at others influential persons threatened to turn any
out of their houses and employments who should give him any en-
couragement. At a village called Chevely the clergyman was a
magistrate and a farmer, and had the villagers mainly under his
authority ; and one man, who had received religious benefit from
attending the open-air services of the missionary, was turned out
of his house, with his wife and eight children, and his furniture
thrown into the street, for attempting to open his dwelling for
preaching. Others were required to sign a paper, engaging not
to let Mr. Bunn or any of his associates come near their houses,
and if they refused to sign it, or afterwards broke their engage-
ment, they were to be deprived of their employment.

But the most violent opposition and persecution which Mr.
Bunn experienced was at Mildenhall, a small market town in
Suffolk, about nine miles from Newmarket. He preached here in
the market-place with good effect, and obtained a house in which to
hold religious services when the weather would not permit open-air
worship. A considerable number of persons attended the meetings,
and several appeared to obtain much spiritual benefit. But as
the work of God progressed, persecution raged. Gangs of godless
persons not only interrupted the meetings, but also abused the
396 THE HISTORY OF THE

missionary and his flock as they went through the streets. At
length Mr. Bunn was arraigned before a bench of magistrates,
under the unfounded charge of obstructing the highway ; and
these worthies committed him to Bury jail for ten days, for an
offence of which he had not been guilty! This shameful defiance
of law and justice on the part of those who were solemnly pledged
to maintain them excited no little surprise and indignation among
the better sort of the inhabitants, and astonished even the prison-
ers at the jail. One of them said to Mr. Bunn, “ Sir, they sent
you here for trying to do good, and me for doing harm.” Mr.
Bunn endured his incarceration and its attendant privations and
sufferings with christian fortitude; but was happy to obtain his
release at the appointed time, and in the evening of the same day
arrived at Mildenhall. Soon afterwards he stood up in the mar-
ket-place again, and preached to several hundred attentive hearers.
«Our enemies blushed,” he says, “ while they heard me tell all
about the jail, and what it cost to get me there, and that I was
resolved to go forward in the work of seeking to save souls; and
from that time the opposition began gradually to abate.” When
he had spent a year on this mission he says, “I have laboured
often in much sorrow, frequently amidst showers of stones and
rotten eggs, and been sometimes without food, and without a bed
to lie upon. I have endured bonds and imprisonment for Christ’s
sake, and on one occasion I received a blow on my head which
caused me to bleed profusely. And though we have lost some
members through threats or persecution, we have now fifty-five
on the mission, and four local preachers, and are contemplating
the erection of a new chapel. Also three of our number have
died and gone to heaven. One of them was once a leading per-
secutor, but the Lord made us the instruments of his salvation.”
The hope of erecting a chapel, as intimated in the preceding
extract, was happily realized. Ground was obtained for the pur-
pose at Beek Row, in the parish of Mildenhall, and within a mile
and a half of the residence of the magistrate who was the chief
actor in sending Mr. Bunn to prison. The foundation-stone was
PRIMITIVE METHODIST CONNEXION, 397

laid on Good Friday, 1839, and the chapel was opened for Divine
worship on the 7th of July following. Mr. Bunn preached his
farewell sermon at the opening, and then removed to another sta-
tion; and we find no records of the mission for the ensuing
year.

Wisbeech circuit, in Cambridgeshire, made some progress during
the period under review. It commenced a mission in Hunting-
donshire, probably in Ramsey and the neighbourhood. In the
circuit report for 1839 it is said, “We have opened a mission in
Huntingdonshire.” From this we infer that it was during the
year that this mission had been commenced; and as the circuit
' reported an increase of 106 members, we conclude that the mis-
sion, though not very prosperous, had not been altogether un-
successful. The following year was also one of progress in the
circuit, the increase of members being above a hundred; but how
great a portion of this increase was obtained on the mission we
have no means of determining. We shall not enter into details
respecting the progress of this circuit, but simply record that the
number of members was nearly doubled from the conference of
1833 to that of 1840.

1 Ere we leave Norwich district we must briefly notice the pro-
gress of Hounslow circuit, then belonging to that district. Houns-
low circuit was made from London circuit in the year 1832, with
only seventy members, and it struggled hard for existence for a
few years. In 1834 it reported seventy-six members, and in 1835
one hundred. The late Mr. James Pole was stationed to this
circuit in 1834, he and a single preacher having both to depend
upon fewer than eighty members for support. Their limited
salaries could not be raised, and they had to endure many hard-
ships and privations. They, however, persevered in their work,
and met with a measure of success; and in the spring of 1835 it
was resolved to commence missionary operations in Buckingham-
shire. On Wednesday, the 8th of April, Mr. Pole walked twenty
miles to High Wycombe, where he began his missionary labours
jn the evening, by preaching in the open-air in Queen’s Square,
398 THE HISTORY OF THE

to hundreds of attentive hearers, some of whom treated him with
kindness and respect. On the following Wednesday evening he
preached in the market-house to a large assembly. On the next
Wednesday evening, April 22, he preached again in the open-air
to a numerous audience, and held a prayer-meeting afterwards,
and then formed a society of six members. Mr. Pole also preached
at the villase of Dounley on the 10th of April, two days after
he first preached at High Wycombe, and deep religious im-
pressions were soon made on the minds of many of the inhabitants.
He succeeded in forming a society there on the 19th, three days
before that formed at High Wycombe. On Easter Monday, the
20th of April, an open-air meeting was held on Dounley Common,
when some of the new converts publicly engaged in prayer, and
other persons cried to the Lord for mercy. On the following day
Mr. Pole dined with the constable, who informed him that he
“ had not before witnessed such an Easter; for every Easter since
he had been constable he had been called out to keep the peace,
but this time there was no need of it, as most of the people were
engaged in the religious service held on the common.” Mr. Pole
also visited Lacey Green, in the same neighbourhood, and had
the satisfaction of seeing many sinners converted. He likewise
visited Penn, Littleworth, Hatton, and other places successfully ;
but Bladlon, Longwick, and Risborough gave no promise of suc-
cess. The mission on the whole was prosperous, and the money
raised thereon during the first quarter enabled the circuit to meet
its demands. At the following quarterly meeting the income of
the circuit more than met the demands, and the prospect of success
encouraged the friends to employ an additional preacher. Mr.
Pole’s illness somewhat retarded the progress of the circuit, but
the number of members had risen to 160 at the March quarterly
meeting of 1836. At the June quarterly meeting, further progress
was reported, and High Wycombe was made the circuit town.
During the ensuing year the friends employed a fourth preacher,
in order to sustain and extend their missionary operations ; but
some of the places visited not proving so successful as they had
PRIMITIVE METHODIST CONNEXION. 399

hoped, some financial embarrassment was the result. The increase
of members for the year, however, was forty, making the whole
number 200. During the next year “much persecution was en-
dured at some places,” but the number of members reported
was 260. During the two succeeding years there was some de-
clension, the number of members being reported at 20+. Here we
close for the present our notice of Norwich district.

In glancing at Manchester district we meet with nothing in the
period under consideration that requires a lengthened account.
Manchester circuit’s missionary operations merit a brief record.
From an article in the connexional magazine for 1834, evidently
written by Mr. Hugh Bourne, we learn that more active and
vigorous open-air services began to be held in that large town
during the prevalence of the cholera. A pious and zealous person
being moved with compassion for the multitudes who had but little
spiritual help in that period of peril and distress, held an open-air
meeting at his own door for the benefit of those in the neighbour-
hood of his residence. He was quickly joined by a few persons
like-minded with himself in holding similar meetings in different
localities. Nine o’clock on Sabbath mornings was the period
which they first selected for the holding of these zealous and useful
services. They met by agreement in some public place, and there
began to sing along the adjoining streets, stopping where con-
venient to engage in prayer and to deliver an earnest address of
about ten minutes length. Proceeding rapidly from one place to
another, they usually held four or five services of this character
on a Sunday morning, some in large streets and others in the
courts and alleys among the most destitute and needy. Their
addresses were distinguished by simplicity and fervour; avoiding
all controverted subjects, they preached the plain gospel, de-
claiming earnestly against drunkenness and its kindred vices, and
strongly enforcing “repentance towards God and faith in our
Lord Jesus Christ.” And their well-meant efforts were not with-
out an encouraging measure of success. Many persons were
evidently affected by their earnest prayers and exhortations, and
 

400 THE HISTORY OF THE

frequently followed them to Jersey-street chapel, where they
arrived in time for the regular service.

These zealous efforts, which the conductgrs called ‘“re-mission-
ing,” were commenced a little after midsummer, 1832, and having
proved highly beneficial in the localities contiguous to Jersey-street
chapel, were soon extended to other parts of Manchester, and
proved a means of establishing a cause in Salford. In this populous
borough the brethren usually held open-air services on the Sabbath
evenings, and made the children who surrounded them objects of
special attention. A Sabbath-school was in due time instituted,
regular preaching services were appointed, and a society was
formed. In May, 1834, the school contained between two and
three hundred children, and the society about seventy members.

The succeeding year was oue of great prosperity in Manchester
circuit, the increase of members amounting to 200; and two
additional preachers were then obtained with a view to further
enlargement and progress, which, happily, was realized to a con-
siderable extent. In the report for 1836 it is said, “ Our circuit
is still favoured with a considerable share of prosperity. Although
two extra preachers were called out about the time of last confer-
ence, one of whom is regularly employed as a missionary, we are
out of debt; our increase of members is 120, and our various
institutions are mostly doing well.” Soon after the conference of
1836 Weymouth mission was placed under the care of this circuit,
which proved an occasion of trial and considerable expense, but we
need not particularize, having previously adverted to the painful
circumstances which injured the mission. At the September
quarterly meeting of this year Rochdale circuit was made from
Manchester with 450 members and two travelling preachers.

Preston Brook circuit commenced missionary operations at Run-
corn in the spring of 1834. Runcorn is a town in Cheshire, about
fifteen miles south of Liverpool, containing a considerable popula-
tion. In the year 1819 it was regularly visited by the preachers
of Tunstall circuit; but not being so promising as other places to
which they were invited it was soon relinquished. A second effort
PRIMITIVE METHODIST CONNEXION. 401

to establish a cause was made in 1823 by Preston Brook preachers ;
but through the troublesome conduct of some persons who had
come from another community the society was so much injured
that the place was again abandoned in 1828. In 1834 the wicked-
ness of the place moved the compassion of some of the leading
men of Preston Brook circuit, who felt wishful to select it as a
mission station; but the Irish mission requiring considerable
assistance, they hesitated to incur additional pecuniary responsi-
bilities, till Mr. R. Turner nobly offered to undertake a mission
at Runcorn, without drawing upon the circuit’s funds for the first
quarter. His generous offer was accepted, and he commenced his
missionary labours on Sunday, May 11th, 1834. His preaching
in the open-air was rendered effectual in the enlightenment and
conversion of an encouraging number of persons, who at once
began to contribute towards his support, and to assist him in his
zealous operations. At the expiration of the quarter it was found
that Mr. Turner’s salary and all other expenses had been met,
aud a small surplus was sent to aid the funds of the circuit. The
open-air services were continued till the cold blasts of winter
rendered it necessary to repair to some building for worship. A
schoo]-room was then secured for the services of the society,
which was occupied till 1838, when a chapel was erected, and the
cause acquired additional strength and stability. The chapel has
since been enlarged to meet the wants of the growing society and
congregation ; and Runcorn has for some years been the residence
of the superintendent preacher of Preston Brook circuit.

We close for the present our notice of Manchester district by
stating that Bury circuit was made from Bolton in 1836, Wrex-
ham from Chester in 1837, and Warrington from Preston Brook,
and Haslingden from Blackburn in the same year, and Staley
Bridge from Oldham in the year 1838. The increase of members
in the whole district for the seven years was 2751, there being
6984 members in 1833, and 9635 in 1840.

Before we close this chapter we must briefly notice the Irish
and American missions. Several excellent brethren, Messrs.

DD
402 THE HISTORY OF THE

Bickerdike, Pugh, Pritchard, Jobling, McPherson, and others,
laboured hard on the respective Irish missions, endured almost
incredible hardships and privations through the poverty of the
people, and the inability of the circuits under which they were
placed to raise them adequate support. The day of eternity only
will reveal what several of these worthy missionaries underwent
in order to relieve the funds of their respective circuits, and to
promote the benefit of Ireland; but though great good was
effected by the Divine blessing on their zealous labours other com-
munities largely shared the fruit, and the Primitive Methodist
societies continued mostly small and feeble. In 1839 there were
four stations, namely—Belfast, then just transferred from Shrews-
bury to Dudley circuit’s care and management, Lisburn, under
the care of the Oswestry circuit, Lurgan, belonging to Preston
Brook circuit, and Richhill, supported by Tunstall circuit.

Belfast mission embraced the town of Belfast, the ancient one
of Carrickfergus, and Newtonards, besides several villages, and
contained about 150 members. It had suffered for lack of a
second preacher, and one was soon after sent by Dudley circuit.

Lisburn mission embraced two market towns, Lisburn and
Dromore, and nearly twenty country places, extending about
seventeen Irish miles in length and ten in breadth. It employed
two missionaries, and contained about 170 members. The interest
in the towns was feeble, partly owing to the want of more
suitable places of worship; but many of the country places were
flourishing.

Lurgan mission was of greater extent than Lisburn mission.
It occupied a considerable district in the counties of Down and
Armagh, being about twenty-six Irish miles in length and four-
teen in breadth. It included three or four towns, and about
twenty country places, and numbered 300 members.

Richhill mission was of less extent, and less prosperous than
the two last-named. Taken altogether the Irish missions had
proved more expensive and less successful than their sanguine
PRIMITIVE METHODIST CONNEXION. 403

advocates had anticipated,—not sufficient allowance having been
made for the peculiar circumstances of the country.

The progress of the American missions next claims a brief
record. The number of missionaries in Canada was increased by
the arrival of Mr. W. Lyle, in July, 1833, and of Mr. J. Parting-
ton towards the end of the following month. There were now
six missionaries in this province, namely, Messrs. Summersides,
Lyle, Partington, Berry, Lowdon, and Arthur. In the month of
September in this year Messrs. Summersides and Berry com-
menced missionary operations at Niagara, and met with a measure
of success ; but we are unable to record the increase of members
for the year. From the report of Hull circuit for 1835 we learn
there was an increase for the past year of 100 members in the
Canadian missions. In the minutes of conference for 1838 we
find three stations in Canada, namely, Toronto, Brampton, and
Niagara. Messrs. Summersides and Jolley were appointed to
Toronto, Mr. Lyle to Brampton, and a missionary was wanted
for Niagara. The number of members reported was 192 for
Toronto, 163 for Brampton, and twenty for Niagara,—only 375
in all. The absence of several names from the stations and the
small number of members indicate the difficulties and discourage-
ments with which the mission had to contend, and its feebleness
at that period. For the next two years we find no record of its
progress, and must therefore here close for the present our notice
of the Canadian mission.

The mission in the United States of America, which early be-
came independent of the British Conference, or nearly so, was
soon afterwards taken under the care of Hull circuit. In that
circuit’s report for 1836 it is said respecting the American mission,
« From official reports New York and Philadelphia appear to be
considerably improved.” No mention is made of the mission in
the following year ; but in the minutes of conference for 1838 we
find four stations, New York, Pottsville, Beech Woods, and
Newark. Messrs. Raine and Brook were appointed to New York,
Mr. W. Sanders to Pottsville, Mr. Berry to Newark, and one was

Dp 2
104 THE HISTORY OF THE

wanted for Beech Woods; New York reported 162 members,
Pottsville 62, Beech Woods 40, Newark 12; only 276 in all. For
the two following years we meet with no record of the state of
this mission, which was probably struggling for existence, and not
very successfully contending against numerous difficulties and
discouragements.

But although neither the Irish nor the American missions made
much progress during the seven years under review in this chap-
ter, the connexion generally made very considerable advancement,
as will be seen from the following statistics :—

1833.—Members 48,421, travelling preachers 290, local preach-
ers 3,514, chapels 552.

1834.—Members 51,837, increase 3,597; travelling preachers
339, increase 49; local preachers 3,758, increase 244; chapels
601, increase 49.

1835.—Members 56,649, increase 4,772 ; of travelling and local
preachers and chapels we have no returns.

1836.—Members: 62,306, increase 5,657; travelling preachers
418, increase for two years 74; local preachers 4,890, increase
1,132; chapels 802, increase 201.

1837.—Members 65,277, increase 2,971; travelling preachers
460, increase 47; local preachers 5,343, increase 453; chapels
928, increase 121.

1838.—Members 67,666, increase 2,389; travelling preachers
470, increase 10; local preachers 6,892, increase 1,599; chapels
939, increase 16.

1839.—Members 70,396, increase 2,730; travelling preachers
467, decrease 3; local preachers 6,762, decrease 130; chapels
1,025, increase 86.

1840.—Members 73,990, increase 3,594; travelling preachers
487, increase 20; local preachers 6,550, decrease 262; chapels
1,149, increase 124.

Being an increase for the seven years of 25,569 members, 197
travelling preachers, 3,036 local preachers, and 590 chapels.

The number of Sabbath-school teachers and scholars was re-
PRIMITIVE METHODIST CONNEXION. 405

ported for the first time in 1838, when there were 9,801 teachers,
and 53,188 scholars. Through a misprint the number reported
in the minutes of conference was 58,188. The number reported
in 1839 was 11,015 teachers, and 55,838 scholars. The number
in 1840 was 11,968 teachers, and 60,508 scholars: showing an
encouraging increase both of teachers and scholars for the two
years.

The number of deaths was first reported in 1835, when it
amounted to 587. In 1836 the number was 668, in 1837, 873,
in 1838, 830, in 1839, 837, and in 1840, 825; being 4620 in six
years.

We conclude this chapter with the mention of a change in the
appointment of General Committee Delegates to the respective
district meetings, which gradually prepared the way for younger
and more active brethren to take a larger share than theretofore
in the management of important connexional affairs. The ap-
pointment of those delegates was originally with the General
Committee ; and Mr. Hugh Bourne was for many years regularly
appointed to attend nearly all the district meetings; Mr. James
Bourne frequently, and Mr. Clowes occasionally, attending one of
them. And by the energy with which Mr. H. Bourne applied
himself to this important department of connexional business he
rendered eminent service to the community, promoting both its
spiritual and financial interests. Notwithstanding occasional dis-
plays of hastiness of temper and errors in judgment he contributed
to the connexional well-being in this line of business more than
any other person in the community could have done.

But in 1839 he felt his physical energies to be abating,—and
being no longer able to endure the toil of attending many impor-
tant meetings in rapid succession, he recommended to the con-
ference to appoint some of his junior brethren to atttend the
district meetings of the next year. His recommendation was
followed, and Mr. John Hallam was appointed to attend the
Tunstall district meeting,—Mr. John Garner that of Nottingham,
—Mr. W. Garner that of Hull,—Mr. Clowes that of Sunderland,—
406 THE HISTORY OF THE

Mr. John Garner that of Norwich,—Mr. John Flesher that of
Manchester,—and Mr. H. Bourne that of Brinkworth. Mr. John
Flesher was also appointed to represent the General Committee in
the conference of 1840. These brethren were well qualified to
sustain the important offices to which they were appointed, and
they very efficiently discharged their respective duties. In the
following chapter we shall find several of them called to take the
chief management of connexional affairs, being raised to the high-
est offices of trust and responsibility in the denomination.
PRIMITIVE METHODIST CONNEXION. 407

CHAPTER XVIII.

Fiery ordeal through which Tunstall Circuit passed—Great prosperity of
Darlaston Circuit—Rapid progress of Dudley Circuit—Prosperity of
Burland circuit—Enlargement of Wrockwardine Wood Circuit—Pro-
gress of Birmingham Circuit—Prosperity of Nottingham Circuit—
Progress of Sheffield and Barnsley Circuits—Belper Circuit’s mission-
ary labours—Fulbeck Circuit’s mission at Sleaford—Progress of Ches-
terfield, Leicester, Bottesford, and Derby Cireuits—Hull Cireuit—
Bedford Mission—London and Sheerness—Encouraging progress in
London—Mr. J. Stamp’s exciting labours in Kent—Mr. G. SransriEp’s
imprisonment for holding religious services in the streets at Margate—
Scotter Circuit sends a missionary to Alderney—Progress of Grimsby,
Swinefleet, and Driffield Circuits—Leeds made the head of a District—
Progress of Sunderland Cireuit—Prosperity of Durham Circuit—Pro-
gress of Stockton Cireuit—Fakenham Circuit’s mission at Oundle—
Upwell Circuit’s mission at Saffron Walden—Missionary efforts at Ely
and other neighbouring places—Prosperity of Wisbeech Cireuit—Pro-
gress of Rockland Cireuit—Progress of Manchester District—Prosperity
of Brinkworth Cireuit—Advancement of Motcombe Circuit—Frome
Circuit’s mission at Glastonbury and the neighbouring places—Progress
of Salisbury Circuit—Advancement of Newbury Circuit—Missionary
efforts and progress of Mitcheldever Circuit—Rev. W. Tuornr’s letters
of remonstrance to Sir Tuomas Barinc—Prosperity of Andover Circuit
—Wallingford Circuit’s missionary labours—Oxford made the head of a
Circuit—Progress of Chippenham Circuit—Improvement and extension
of Bath Cireuit—Progress of Bristol Cireuit—Progress of Reading Circuit
—Missionary efforts in Hertfurdshire—Progress of Aylesbury Cireuit—
Prosperity and enlargement of Banbury Circuit—Steps which led to the
formation of a General Missionary Committee—Superannuation of
Messrs. Bourne and Cuowrs—Removal of the Book establishment to
London—The Executive of the General Missionary Committee—Pro-
gress of the Missions under its care—Progress of the Canadian Missions
—Missions in the Eastern States of America—The formation and pro-
gress of a Primitive Methodist community in the Western States—
Formation of societies in South Australia and New South Wales—Mr.
R. Warp sent as a missionary to New Zealand—Brief statement of the
Connexion’s progress for ten years.
408 THE HISTORY OF THE

i this chapter we purpose to narrate the progress of the con-
nexion from the conference of 1840 to 1850. This was a
period of considerable prosperity ; for though during three years
of it the connexion did not maintain its number of members, yet
taking the whole decade a great addition was made to the societies,
and several hundred chapels were erected for their accommodation.

The period was one of unprecedented trial to the oldest circuit
in the connexion ; but it came through the fiery ordeal in a man-
ner which called for gratitude to Almighty God, and it was per-
haps in a better state in 1850 than in 1840.

To the second circuit on the stations the decade was one of
unprecedented prosperity. The number of members reported for
Darlaston circuit for 1840 was 1,070, for the following year 1,120,
for the next succeeding 1,150. In 1843 the number had risen to
1,300 ; but a panic in trade then occurred, which threw thousands
of workmen out of employment, and caused numerous removals
from the circuit ; and in 1845 we find the number reduced to
1,009. In 1847 the number of members had risen to 1,210, and
then three years of extraordinary prosperity followed. The in-
crease for the first of these years was 280, and for the second 410.
This large prosperity was attributable, under God, partly to mis-
sionary efforts in the large town of Wolverhampton, and at some
other places. The society had previously but one chapel in
this populous town, and that comparatively small; but the ap-
pointment of a town missionary was rendered successful in raising
societies and establishing Sunday-schools in other parts of the
town, which proved of considerable benefit.

Open-air services were likewise held in all parts of the circuit,
and were successful in awakening many careless sinners from their
spiritual slumbers, and in bringing them to the house of God.
Most of the chapels became greatly crowded, many were necessarily
enlarged, and several new ones were erected of considerable di-
mensions.

The progress of the Sabbath-schools kept pace with the enlarge-
ment of the societies and congregations, there being an increase
PRIMITIVE METHODIST CONNEXION. 409

for the two years of 218 Sunday-school teachers and of 916
scholars ; a goodly number of the latter having also given evidence
of regenerating grace and been permitted to meet in class regularly,
though not included in the number of members reported to con-
ference.

This large accession to the societies and Sabbath-schools made
the circuit too unwieldy for efficient management, and the duties
of the superintendent far too onerous, the number of members
having risen to 1,900, and that of Sabbath-scholars to above
4,000. Most of the office-bearers belonging to West Bromwich
part of the circuit became solicitous for the places to which they
belonged to be made into a separate station, but the majority con-
nected with the other part refused consent. An appeal was
therefore made to the annual conference of the connexion for its
decision in the case, which, after ascertaining the numbers and
strength of each part, unanimously agreed to. make West Brom-
wich part into a new circuit; a decision which subsequent events
proved to be highly beneficial to both parts.

At the June quarterly meeting of 1349, held at the close of the
conference, the mother circuit had three travelling preachers,
seventy local preachers and exhorters, 1,117 members of society,
above 2,000 Sabbath-scholars, ten chapels, four large school-rooms,
two rented preaching-rooms, and twenty-six places on its plan,
two places more than were in the whole circuit in July, 1847.
The new circuit had two travelling preachers, thirty local preach-
ers and exhorters, 833 members of society, nearly 2,000 Sabbath
scholars, nine chapels, and four large school-rooms.

Both circuits, though of limited extent, comprised a vast popu-
lation. The mother circuit embraced Darlaston with 9,000
inhabitants, Bilston with 21,000, Wednesbury with nearly 20,000,
Walsall with 30,000, Willenhall with 11,000, and Wolverhampton
with 40,000. The new circuit was chiefly confined to the parishes
of West Bromwich and Tipton ; the former with a population of
30,000 souls, and the latter with above 20,000. In this densely
inhabited district both circuits had sufficient scope for the exercise
410 THE HISTORY OF THE

of all the gifts and powers which they possessed, and the first year
of their separation was one of glorious success. During the year
the cholera raged fearfully through the vicinity, producing great
consternation and alarm. Multitudes flocked to places of worship,
and not afew were made possessors of Divine grace. We are
unable to enter into details respecting the prosperity of Darlaston
circuit, no account thereof for this year having ever been published,
but we learn from the minutes of conference that the number of
members reported for 1850 was 1,617, being an increase of 500
from the June quarterly meeting of 1849.

The new circuit happily made proportionate advancement. An
additional preacher was immediately employed, ten new places
were opened, most of which did well; a new chapel was erected
at Lea Brook, one was taken on rent at Spon Lane, galleries were
erected in Greet’s Green chapel, an additional school-room was
built at Prince’s End, a preaching-room was taken on rent at
Horsely Heath, three fresh schools were formed, nearly 300
scholars were added, and seventy teachers; and the members of
society were reported at 1,100, being an increase for the year of
257. The number of members in the two circuits was 2,717, being
nearly treble the number reported in 1840, and several hundreds
more than double the number reported in 1847.

Stepping into the neighbouring circuit of Dudley, in the same
populous district, we meet with almost equal prosperity. This
circuit had more than doubled its members during the four pre-
ceding years, having risen from 620 in 1836 to 1,350 in 1840; and
during the ten years under consideration it also made great pro-
gress. The first four years were marked by considerable advance-
ment, then followed the panic in trade, to which reference has
been made in our account of Darlaston circuit, and the number of
members was reduced in 1845 to 1,224. In 1846 the number is
not inserted in the minutes of conference. In 1847 it is reported
at 1,200. The tide of prosperity now returned. In 1848 the
number had risen to 1,320, and in 1849 to 1,620. The succeeding
year, however, was still more prosperous. Tokens of large
PRIMITIVE METHODIST CONNEXION. 411

success were everywhere apparent, and the societies were full of
life and energy when the dreadful cholera began its fearful ravages,
and filled with consternation and dismay multitudes who till then
had lived in utter negligence of their eternal interests. The
chapels were crowded night after night, and cries for mercy were
heard from persons of all ages and various conditions in life.
“Young men and maidens,” aged matrons, and hoary-headed
sires of three-score years and ten, were seen kneeling at the
penitent bench, humbly supplicating pardoning mercy, and were
afterwards heard to sing in joyous strains the praises of their God
and Saviour. Some persons of decent morals, and in comfortable
worldly circumstances, were found among the new converts, and
many of a very different character, and in widely different cir-
cumstances ; abandoned drunkards, card-players, prize-fighters,
and even thieves and harlots became trophies of Divine grace, and
evinced much zeal in the service of their new Master. In some
instances almost whole families were converted to God, and gangs
of evil-doers were broken up; the major part of them having
been brought to the Saviour ceased to do evil, and learned to do
well. In scores of families a delightful change was apparent.
Sobriety and industry, peace and concord, domestic order, cleanli-
ness and comfort, took the place of intemperance and sloth, brawls
and contentions, poverty and filth, misery and degradation. Most
of those who experienced the power of regenerating grace united
in church-fellowship, and consequently great accessions were
made to most of the societies. Death, indeed, hurried a goodly
number of the members into the world of spirits, some of them
very suddenly, in a few hours after they had been praying with
their afflicted and dying neighbours ; yet after filling up the va-
cancies occasioned by these translations to the Church above, and
making prudent deductions on account of the great influx of per-
sons into the churches under such exciting circumstances, the
December quarterly meeting of 1849 found 2300 members, being
an increase of 600 for the preceding six months. During this
short period great improvements had also been effected in several
412 THE HISTORY OF THE

of the chapels ; a new one had been completed at Round’s Green,
a gallery had been erected in Sedgley, Hale’s Owen, and Dudley
chapels. Old Hill chapel was undergoing enlargement, and a
school-room twenty yards long and eight wide had been erected
at Brierley Hill. On reviewing the history of the circuit from its
formation in 1832 to that time, 1849, it was found that its in-
crease of members had averaged 100 a year, its chapels had been
doubled in number, its local preachers had become three-fold, its
Sabbath scholars had risen from 977 to 3000, and the quarterly
income of the circuit had so augmented that it now amounted to
£120. <A review so pleasing could not but excite emotions of
gratitude to the Author of all good; but a calm consideration of
the weight and importance to which the circuit had arrived, and
the tremendous responsibility arising from the care of many hun-
dred new converts, and the necessity of erecting about half a
dozen additional chapels, and of enlarging several others, led to
the conclusion that though the circuit was but of limited extent,
only about eight miles long and about the same in width, the
proper time for making it into two had arrived. This was happily
arranged in a very friendly and satisfactory manner. Eleven
chapels, two rented preaching-rooms, two travelling preachers,
fifty local preachers, and 1185 members were assigned to Dudley
circuit; and two travelling preachers, ten chapels, two rented
preaching-rooms, fifty local preachers, and 1200 members to
Brierley Hill circuit. To the conference of 1850 Dudley circuit
reported 1150 members, and Brierley Hill circuit 1230. The
mining district of South Staffordshire, though but of comparatively
few miles extent, now contained four circuits, above forty chapels,
and more than 7000 Sabbath scholars, and 5000 members of
society.

Other circuits in Tunstall district made considerable progress
during the decade of years now under consideration, but we must
only notice one or two of them. Burland circuit rose from 1000
members in 1840 to 1373 in 1850, notwithstanding the transfer
of Northampton mission to the General Missionary Committee ;
PRIMITIVE METHODIST CONNEXION, 413

and Wrockwardine Wood cireuit enlarged its borders by success-
ful missionary operations. The populous parish of Dawley, in
the mining district of Shropshire, was visited by the preachers of
this circuit, under the successful superintendency of Mr. John
Moore, and great good was effected. Previous efforts to establish
societies in this and the neighbouring parishes of Madeley and
Brosely had been comparatively fruitless: but in 1839 a rich out-
pouring of the Holy Spirit was graciously vouchsafed to the
societies at the places in Wrockwardine Wood circuit, which were
contiguous to Dawley, and the friends were thereby encouraged and
prepared to make another and more vigorous effort to establish
regular preaching in that populous parish. Lawley Bank, Dawley
Green, Little Dawley, Horsehays, and Hinkshays, were res-
pectively visited, as well as Colebrook Dale, and some other places
in Madeley parish, the scene of the apostolic labours of the
seraphic Fletcher. At most of these places sinners were awakened,
penitents comforted, and societies formed; but the greatest good
was effected at Dawley Green, a district densely inhabited by
persons mostly engaged in the coal and iron trade. A small so-
ciety was established here previous to the December quarterly
meeting of 1839, but in the following year it rose to considerable
strength, and in due time a chapel was erected in a good situation,
and a flourishing Sabbath-school established. In December, 1845,
the respective societies previously named, and some others in the
immediate neighbourhood, comprised about 150 members. Daw-
ley soon afterwards became the head ofa branch, and the prin-
cipal places in Wenlock circuit becoming attached thereto the
whole was some years ago formed into a separate station, under
the name of Dawley circuit.

Other parts of Wrockwardine Wood circuit also made en-
couraging progress. New chapels were erected at Eaton, Tibber-
ton, and Shebdon, in agricultural parishes where High Church
influence and Puseyitical doctrines and practices were prevalent,
Another was erected at Hadley, and one at Oakengates, which
proved very prosperous in all respects. It was soon afterwards
414 THE HISTORY OF THE

demolished by the Birmingham and Shrewsbury railway company ;
but a handsome remuneration was given to the trustees, which
enabled them to erect a much larger one in a prominent and de-
lightful situation, and to place it in easy circumstances.

Birmingham circuit likewise made some advancement. Many
occurrences had hitherto hindered the prosperity of the societies
in this large town, and they continued small and feeble. But the
generous aid afforded by the late J. Wright, Esq., of Sparkbrook,
enabled the brethren to devote considerable time to missionary
operations in the town, which were productive of an encouraging
amount of good, and resulted in the formation of some new
societies, and in the improvement of others. We cannot enter
into details, and must conclude this brief notice by stating that the
number of members rose from about 340 in 1840 to about 750 in
1850 ; having more than doubled the number in the ten years.
This encouraging improvement had mostly been realized during
the last four years, under the superintendency of Mr. H. Leech.

We must now briefly record the progress of Nottingham dis-
trict. We begin with Nottingham circuit. In 1840 the number
of members was reported at 925. In 1841 they had become 1,000,
in 1844, 1173, in 1845, 1279. In 1846 the circuit was divided
into two, Nottingham South, and Nottingham North. In 1850
the number of members in both circuits amounted to 1715, nearly
double the number reported in 1840. Many chapels were erected
during this period, and several Sabbath-schools formed but we are
unable to record the particulars for lack of information.

It is gratifying to find another large town in this district
making similar progress. In 1840 Sheffield circuit reported 466
members ; in 1850 the number had risen to 967. A correspon-
dent improvement had also taken place in chapels, congregations,
and Sabbath-schools.

Barnsley circuit also rose from 557 members in 1840 to 865 in
1850; this increase of members was mainly secured during the
last three years, under the superintendency of Mr. Wornsop, and
Mr. Penrose.
PRIMITIVE METHODIST CONNEXION. 415

The missionary efforts of two country circuits claim a brief
notice. Belper circuit reported 664 members in 1840, but in
1842 it was reduced to 601; Selston, Normanton, and Portland
Row, having, probably during these two years, been transferred
to another circuit. In the following year they were restored to
Belper circuit, and with Summercotes and Golden Valley they
formed the nucleus of a mission station, to which Mr. E. Morton was
appointed in April, 1843. It may be proper to remark that the
three former places had been greatly injured by an unhappy
division three or four years previously, and were now almost a
wreck. It is to the honour of Mr. John Smith, of Golden Valley,
that we have to record that his fidelity to the connexion in this
time of trial, and the influence of his respectable character and
position, were of incalculable service. A better day now began to
dawn upon these suffering places, and Mr. Morton also succeeded
in establishing societies at Crich, Swanwick, Green Hillocks, and
other places, where chapels were in due time erected. In 1850
this mission contained 283 members, and in the following year
was made into an independent station, now called Ripley circuit,
a very compact and comfortable station. It is gratifying to add,
that notwithstanding the formation of this station, Belper circuit
reported 811 members in 1850, 147 more than in 1840.

Fulbeck circuit made a fourth attempt to establish a cause in
the town of Sleaford, Lincolnshire, in April, 1840. Preaching
was commenced in the open-air, in the market-place, when
several hundred persons assembled, and listened attentively to
the truths delivered. Encouraged by the number of attentive
hearers which assembled from week to week, the brethren con-
tinued to conduct open-air services till the weather became too
cold for the purpose. A house was then taken on rent in West-
gate, and fitted up with seats, pulpit, and other conveniences,
and opened for worship in November. The opening services were
beneficial, and honoured with the conversion of one soul or more.
A Sabbath-school was commenced, and a society formed of about
twenty members. A new chapel was subsequently erected,—and
416 THE HISTORY OF THE

in 1843 Sleaford had become the head of a circuit, having a branch
at Newark.

A bare statistical statement of the progress of a few other cir-
cuits must close our present notice of this district. Chesterfield
circuit rose from 418 members in 1840, to 713 in 1850. Leicester
circuit made Hast Shilton, now Hinckley circuit, into a circuit, and
yet had nearly as many members in 1850 as in 1840. Bottesford
circuit rose from 183 members in 1840 to 486 in 1850. And
Derby circuit about doubled its number of members, having risen
from 360 in 1840 to 716 in 1850. These numbers indicate a
measures of prosperity calling for gratitude to Him from whom all
good proceeds, and to whom all praise belongs.

The period under consideration in this chapter was one of un-
usual importance to Hull circuit. Some -painful occurrences
transpired in the town, which however were succeeded by rich
out-pourings of the Holy Spirit and a great enlargement of the
work of God. But before we narrate these occurrences we must
record some of the migsionary operations of the circuit in the
South of England. We begin with Bedford mission. Nottingham
cireuit, during the period of agitation noticed in the foregoing
chapter, sent a missionary to Bedford; but his suitability for the
ministry was questioned by many of the leading friends, and the
General Committee declined to sanction his continuance. He,
however, refused to return to Nottingham, or to relinquish the
office into which he had been unwisely put, and was, therefore,
left fo his own resources. He endeavoured to establish societies
called “ Independent Primitive Methodists.” He struggled for a
few years, but with little success, and then applied to Hull circuit
to receive him as a preacher, and take charge of his societies. The
conference of 1839, after some hesitation, gave its sanction, and
he was received as a probationer. Another preacher was ap-
pointed to asssit him on the Bedford mission. Unhappily they
could not agree, and the societies were divided, some being for one
of the preachers and some for the other, To restore tranquility,
and otherwise promote the good of the mission, both preachers
PRIMITIVE METHODIST CONNEXION, A417

were removed, and two others were sent in their places,—Mr.
Jeremiah Dodsworth being appointed the superintendent. He
and his colleague laboured, with apparent success, to unite the
divided societies and to promote prosperity; but had soon to meet
with fresh difficulties and discouragements. The preacher first
sent.to Bedford having left the connexion returned thither pub-
licly to vilify it, and to draw away as many of the members as he
could. He succeeded in creating considerable prejudice against
the community, and in attracting to himself a number of his
former friends, whom he again united in Church fellowship under
his own care. But Mr. Dodsworth and his colleague maintained
their ground, and pushed forward their missionary operations.
During the three years’ superintendency of Mr. Dodsworth a few
places were successfully visited, among which were Stevington,
Colmworth, and Elstow, the birth-place of the celebrated John
Bunyan,—the house in which he pursued his humble calling being
the dwelling in which the missionaries conducted Divine service.
An agreement was also made fora site of land for a chapel at
Oakley, and an encouraging sum of money subscribed towards it,
and deposited by Mr. Dodsworth with the proper authorities,
though through some untoward circumstances, calling for the
exercise of patience from the trustees and friends, the chapel was
not erected till seven years afterwards. At the close of his
ministry at Bedford Mr. Dodsworth had the gratification of leaving
on the mission near a hundred members more than he found.
During the second year of his labours there he had been favoured
with the zealous co-operation of Mr. Charles Parker, of whose
services he makes honourable mention in an article on Bedford
mission, published in the connexional magazine. The mission
was about stationary for several years afterwards, and then made
some progress during the superintendency of Mr. J. Parrott ;
when the chapel before-mentioned was built at Oakley, and
another at Colmworth,—and Bedford chapel was re-built on a
greatly enlarged scale. Yet the number of members in 1850 was
only 173. To prevent further reference to this mission we may
EE
418 THE HISTORY OF THE

add that subsequently it made some encouraging progress; and
in March, 1857, we find it a separate circuit, or independent
station. In 1860 it had so progressed as to be able to report 377
members, more than double the number reported in 1850.

Going southwards to the metropolis we find London and Sheer-
ness again under the fostering care of Hull cireuit. The difficul-
ties of the London circuit rendered foreign aid desirable ; and
between the conference of 1834 and that of 1835 the authorities
at Hull generously undertook to render efficient assistance. The
appointment of Mr. John Flesher to London, as superintendent
of the mission, was a prudent arrangement, and highly beneficial
in its results. His wisdom and piety, even more than his eloquence,
contributed, under God, to produce effectual relief in one or more
cases of serious embarrassment, and to effect a great improvement
in all respects. His colleagues also laboured with zeal and en-
couraging success. The number of members reported for London
circuit in 1834 was only 260. In 1844, when the number was
next published in the minutes. of the conference, it had risen to
466, and the Kentish missions were then distinct. In 1845 they
had increased to 616.

Considering the up-hill work connected with establishing new
societies in London a vast amount of toil must have been spent to
secure this encouraging improvement; and the acceptable and
zealous labours of Messrs. Sanderson, Holliday, Harland, and
Ride, and their respective colleagues, as well as those of Mr.
Flesher and his fellow-labourers, merit a grateful mention, though
we cannot narrate them in detail. In 1847 the number had be-
come 816. The following year London was again made into an
independent station with 710 members, Hammersmith mission
having been separated from it during the year, which accounts for
the diminution in the number of members. Mr. G. Austin was
then the superintendent, and his persevering and zealous labours
were rendered eminently successful in promoting the further ad-
vancement of the cause, in which he was favoured with the hearty
co-operation of his colleagues, and of the office-bearers, and so-
q
PRIMITIVE METHODIST CONNEXION. 419

cieties in general. In 1850 the circuit was divided into two,
London First circuit having 659 members, and the Second 333,
nearly 1,000 in the two. Considering the early struggles of the
connexion in London, and the slow progress it made for many
years, it is no wonder that the recent advancement excited no
small measure of gratitude and joy among the friends. In the
next chapter we shall have to record still further progress in this
vast city.

Advancing still further southward, in the beautiful and fertile
county of Kent, we find Sheerness and Canterbury mission under
the care of Hull circuit. The progress of the Kentish mission had
not been great, though considerable sums had been expended
thereon. Yet after Hull circuit took the mission a second time
under its care the work was carried on with increased vigour, and
hopes were entertained of greater success than had before. been
realized. The mission had improved materially when the late
Mr. John Stamp was appointed to labour thereon, in the year
1838. He was in some respects an extraordinary man,—being
as remarkable for the weakness of his judgment as for the great-
ness of his declamatory powers. His enterprising spirit, and his
influence over popular assemblies, caused considerable excitement
among the Kentish people, and for a time the mission appeared
to be prospering rapidly. Before the conference of 1840 Sheer-
ness was made into a separate circuit, with Mr. Stamp for its
superintendent, for the office of which he was utterly incompetent.
His lack of discretion, and his rash and headstrong proceedings,
soon involved the circuit in serious difficulties, and nearly com-
pleted its ruin. A series of charges was preferred against him
by several of the office-bearers of the circuit, and a deputation
from the General Committee examined matters on the spot, taking
in writing the evidence against him, and his reply to the whole.
When this official document came before the conference of 1841 it
was the opinion of that assembly that Mr. Stamp was altogether
unfit for the office of.a travelling preacher, and he was therefore
discontinued. Sheerness circuit could no longer bear up under

EE 2
420 THE HISTORY OF THE

the difficulties which his improper proceedings had occasioned,
and was taken again under the maternal care of Hull circuit ; but
the kindness of Hull friends in this respect brought upon them
severe trials from Mr. Stamp, who repaired to that town, and
began a course of slander which few men in their senses could
have pursued. Public meetings were convened in his behalf;
and a local periodical, long since extinct, espoused his cause, and
admitted into its columns all manner of calumny against the
connexion, and much violent abuse of its leading men at Hull.
The brethren concerned lived down the cruel aspersions cast upon
them,—and the inhabitants justly venerate the memory of those
of them who have departed hence. But for a time Mr. Stamp
and his advocates made an unfavourable impression upon a
portion of the public; and twenty persons or more withdrew from
the society. Among these were some whom it proved a. great
benefit to lose ; but others were sincere and pious, and being mis-
led by the false representations of Mr. Stamp, were more to be
pitied than blamed. A church was formed under the pastoral
care of Mr. Stamp, a good chapel was erected for him within a
short distance of West Street. But Mr. Stamp’s pastorate was
not of long continuance ; confusion and financial embarassment
soon broke up his church, and occasioned the sale of the chapel.
Days of humiliation speedily overtook him, and serious disappoint-
ments chequered his short and eccentric career. He died several
years ago, a wiser and a better man, charity would hope, than he
was in the height of his popularity, when vanity and show were
affectingly visible to pious and discerning minds. But the in-
juries inflicted on the stations in which he laboured were not
easily or soon repaired. In Louth circuit, where he began his
public career, the embarrassment and distress caused by his rash-
ness and self-will in erecting chapels, without title-deeds or
trustees, or any reasonable prospect of them being supported,
were relieved by the generous conduct of Mr. W. Byron, who
purchased many of the erections, and in various ways sought to
assist the suffering cause. But in Kent the wound inflicted upon
PRIMITIVE METHODIST CONNEXION. 421

the young and feeble societies was deep and painful. Years of
toil and persevering labour have not suiliced to repair the injuries
in some places. Hull circuit, however, continued to prosecute the
mission in Kent with zeal and vigour, and when transferred to
the care of the General Missionary Committee in 1843 there were
four stations occupied, namely, Sheerness, Ramsgate and Margate,
Maidstone, and Canterbury.

Mr. George Stansfield was appointed to Ramsgate and Margate
in 1842, and laboured zealously to repair the breaches which had
been made, and to promote the prosperity of the mission. For
this purpose he had recourse to open-air services, according to
the usages of the connéxion. But the magistrates of Margate
were determined to prevent these well-meant efforts in that town.
On the 5th of March, 1843, Mr. Stansfield and a few friends sang
through several streets, and occasionally stood a few minutes to
deliver a brief exhortation and to offer up a short prayer, by
which means many persons habitually neglectful of religious wor-
ship were induced to attend the preaching-room in the evening,—
and the prospect of good resulting from these labours was cheer-
ing. But on the 7th Mr. Stansfield was served with a warrant
for having committed a nuisance by these pious exercises, and
cited to appear before the magistrates at the Town Hall. On the
day appointed he attended, and pleaded his own cause in a
crowded court. He admitted that if preaching, praying, and
singing in the streets were a nuisance he had committed one; but
argued that he had violated no law, and stated that his sole object
was to do good, that he had pursued a similar course in many towns
in England, and had never before been interrupted; that in his
last station, Whitby, in Yorkshire, he had been accompanied in
these efforts by a magistrate, and that the community to which he
belonged had recourse to these measures, with a view to awaken
attention to religion among multitudes who unhappily were un-
mindful of it. His address produced a deep impression, and
elicited warm expressions of applause from the crowded court,
which, however, the authorities deemed proper to suppress. After
422, THE HISTORY OF THE

his defence the magistrates retired for deliberation ; and on their
return a clerical magistrate, the rector of St. Peter’s, amidst high
professions of regard for religious liberty, announced that Mr.
Stansfield should be fined a shilling, and pay the expenses
amounting to 6s. 6d., or in default of payment to be sent to Dover
jail for seven days! Whether the reverend gentleman would
have deemed it in accordance with religious liberty for certain
processions among the clergy, or the military band playing through
the streets to his own church, to be punished by fine or imprison-
ment is another question. He and his brother magistrates, how-
ever, made a show of leniency; as Mr. Stansfield objected on
principle to pay either fine or expenses, they allowed him a week
to consider of it, instead of committing him to prison at once. He
left the court with a calm determination to suffer incarceration
rather than to pay what he deemed an unrighteous fine, though
trivial in amount ; and as his views underwent no change during
the specified period, the day after its expiration he was conducted
to Dover jail. From his dignified appearance and gentlemanly
bearing some of the prisoners thought he was come to inspect the
prison ; when to their astonishment they learned that he was to
be confined as a criminal for having preached, and prayed, and
sung in the streets. Their veneration for the magistrates of the
land was not enhanced by this circumstance, and they hesitated
not to express in strong terms their sense of the injustice of Mr.
Stansfield’s treatment. The jailer, too, sympathised with him in
the wrong inflicted upon him, and did all in his power to alleviate
the hardships of the case. Mr. Stansfield interested himself in
the welfare of his fellow-prisoners, and sought especially to pro-
mote their spiritual interests. They highly appreciated his well-
meant efforts, were delighted with his society, promised amend-
ment of life, and were deeply affected when he bade them farewell.
He had been graciously supported by a sense of the Divine pre-
sence while in jail, and rejoiced in suffering for the honour of his
Divine Master; but when the period of his incarceration had
elapsed he gratefully retured to his family and to the scene of his
PRIMITIVE METHODIST CONNENION. 23

labours,—a gentleman, one of his fellow-passengers, generously
paying his coach fare from Dover to Ramsgate.

The further progress of these mission stations, and the forma-
tion of others in the same county, will be noticed in connection
with the labours of the General Missionary Committee.

In the town of Hull the injury inflicted by the conduct of Mr.
Stamp was not of long continuance. West street chapel had
become too small for the congregation in 1841, when a chapel in
Mason Street formerly occupied by the Baptists was purchased,
and opened for worship by the connexion about the time that
Mr. Stamp made an attempt to establish a cause in the town.
This chapel soon became well filled, a flourishing society was es-
tablished in it, and large and substantial school-rooms were erected
behind it for the accommodation of hundreds of Sabbath scholars.
Town missionary operations were also conducted with vigour, and
were rendered useful to a considerable extent. They began in a
systematic manner about Christmas, 1838, one preacher being
regularly appointed to the work, and were continued for a num-
ber of years with more or less success.

In 1844 the societies in the town had acquired such strength
and importance, that it was deemed prudent to divide them be-
tween the west and east branches.

In 1846 a small chapel in Church Street, in the parish of Scul-
coates, in the east branch, having become far too small for the
congregation was pulled down, and a larger one erected in its
place ; making the third chapel of respectable size in the town
of Hull.

Meanwhile, the chapel in West Street was crowded, and an
additional one was needed in that part of the town. One was
accordingly taken on rent in Nile Street, till a large and elegant
one was erected in Great Thornton Street in 1849, at the cost
of above £2,000. This chapel stands in a very prominent po-
sition, in the midst of a rapidly increasing population, and was
soon attended by a large congregation. The progress of the
societies was in proportion to the erection of chapels. In 1850
404 THE HISTORY OF THE

the west branch reported 1,430 members, and the east 870, and
fourteen or fifteen hundred of this number belonged to the
town’s societies. In this brief sketch of ten years’ progress of
Hull circuit we have studied condensation to the utmost, and
have omitted to detail the labours of numerous brethren which
might have been interesting to our readers, could we have
afforded space for the narration. Honourable mention might
have been made of the acceptable and successful services of
Messrs. Sanderson, Bywater, Harland, and Lamb, and of most
of their colleagues in the home branch, as well as of others in
the rest of the branches of the circuit, had not a due regard to
brevity forbidden it. Here we must close for the present our
notice of Hull circuit.

Scotter circuit next claims our attention. We are unable to
narrate at large its progress from the year 1840 to 1850, and
must content ourselves with a very brief notice of some of its
missionary operations. Having taken charge of the Norman Isles
mission it sent Mr. J. Scarborough as a missionary to Alderney,
in the Autumn of 1839. The island then contained only about a
thousand inhabitants, and a church and a Wesleyan chapel were
opened every Lord’s day for their accommodation. Great success,
and the establishment of a large society under these circumstances,
could hardly be expected. The missionary did not, however, la-
bour in vain. He began to preach in the open-air, and large
congregations attended his ministry. A suitable room was in due
time secured, and a society formed of those who had obtained
spiritual good. The March quarterly accounts for 1841, about
six months after the mission was commenced, show that there
were twenty-nine members in society, and that the incomé ex-
ceeded the expenditure,—the missionary being a single man, and
the seat rents of the room or chapel affording a considerable sur-
plus in favour of the mission funds.

For some time after this the mission was stationary ; and in
1844 it and the missions in the neighbouring islands of Jersey
and Guernsey were transferred to the care of the General Mis-
PRIMITIVE METHODIST CONNEXION. 425

sionary Committee. We have nothing further to record in this
chapter concerning the progress of Scotter circuit; and with a
simple statement of the progress of a few other stations, and of
the formation of a new district, we must close our present notice
of Hull district. We find Grimsby circuit making great advance
ment. In 1840 it numbered 660 members, in 1850 it reported
1,227, included 397 in Market Rasen Branch, having nearly
doubled its number of members in the ten years. Swinefleet cir-
cuit appears to have made greater proportionate progress than
this. In 1840 it contained only 363 members, in 1850 it re-
ported 832, including 152 in Selby branch, having more than
doubled its number of members in the ten years. And Driffield
circuit made encouraging advancement, though not equal to that
of the two just named. In 1840 it numbered 929 members, in
1850 it reported 833 for the home branch, 177 for Hornsea
branch, and 360 for Bridlington branch, 1,370 in all,—being an
increase of £41 for the ten years.

Leeds circuit made some advancement; and as Hull district
had become inconveniently large, in 1845 it was divided into two,
and Leeds made the head of the new district. In 1850 we find
Leeds circuit had been divided into two; the first having 787
members, and the second 565. Historie fidelity requires us to
add that the neighbouring circuits in this populous district made
little or no advancement during the ten years to which this
chapter refers, a circumstance to be deeply deplored.

Sunderland circuit made great progress during the decade of
years we are now reviewing. In 1840 it reported 920 members,
and in 1850 the number had risen to 1,623. The details of this
prosperity would be interesting and encouraging ; but we regret
our inability to supply them, and are obliged to content ourselves
with this bare statistical account.

Of the progress of Durham circuit, made from Sunderland cir-
cuit in September, 1838, with 373 members, we are able to write
more largeiy. The first year of this new circuit was a prosperous
one, the members being reported at 477, showing an increase of
426 THE HISTORY OF THE

104; in 1841 the members had risen to 544; and in 1842 they
had become 723. In 1843 this great number was more than
doubled, no fewer than 1,500 members being reported. This ex-
traordinary increase may perhaps partly be accounted for from
the commencement of new colleries, and the influx of members
from other stations; but the chief cause was the mighty out-
pouring of the Holy Spirit upon the unconverted and impenitent.
From an article published in the denominational magazine for
1843, it appears that a great revival of religion began at Kelloe,
which soon afterwards extended to many other places. A new
colliery had been begun at that village about the year 1839; and
in three years afterwards the inhabitants numbered about 1,500
persons. <A society existed from the commencement of the
colliery ; but in the beginning of December, 1842, the members
were convened for the purpose of consulting about the measures
they ought to adopt in order to promote the salvation of their
neighbours. At this meeting it was agreed that each should
spend a portion of every day in private prayer for the effusion of
the Holy Spirit upon the village, and that united efforts should
be employed to awaken the attention of sinners to a proper con-
cern for thir eternal well-being. Open-air services were forth-
with held in the streets, though in the winter season, and many of
the inhabitants were thereby aroused from their spiritual slumbers
and began to inquire what they must do to be saved. One person
found peace at a prayer-meeting on the 8th of the month, and six
others on the 11th. A second meeting of the society was con-
vened on the 23rd, to consider what further steps should be taken
with a view to do good. One of the brethren recommended that
hil the families in the place should be visited, instructed in religious
matters, and prayed with. This recommendation was approved,
and with a view to carry it out the village was divided into dis-
tricts, and two persons appointed to each. On the 26th this
courageous resolution was fulfilled as far as practicable; every
house in the village was visited, but some of the families would
not permit prayer to be offered up with them, and others, terror-
PRIMITIVE METHODIST CONNENION. 427

stricken at the mention of it, fled from their dwellings, leaving
them in possession of their pious and benevolent visitors. But
many received the visits gratefully, wept on account of their sinful
course of life, and promised to begin to serve the Lord. At night
there was preaching, numbers attended, and many found salvation.
On Sunday, January Ist, 1843, many more penitents were made
happy in the love of God, and a prayer-meeting was held every
night in the week, at which cries for mercy were heard, mingled
with songs of thanksgiving and rejoicing for the wondrous displays
of saving grace. The second week in the new year was equally
successful, and the third much the same. From December 8th,
1842, to January 23rd, 1843, 216 persons were brought to the
Lord at this village. About sixty of this number were boys and
girls, chiefly belonging to the Sabbath-school. Many of the rest
had been notorious for all manner of wickedness, and the reforma-
tion which took place in their conduct was so great that the im-
provement of morals in the village was astonishing. “ A similar
work,” says the writer, “is breaking out in divers parts of the
circuit.” Revivals of religion like this, so powerful and extensive,
will account for the extraordinary increase of members previously
mentioned. The whole district, too, appears to have shared in
these rich effusions of the Holy Spirit. In a brief report of the
district meeting held at the beginning of May it is said, “ We
record our gratitude to God for those gracious out-pourings of his
Holy Spirit which have been vouchsafed to most of the circuits.
Besides having made up the deficiencies occasioned by removals,
backslidings, and deaths, we are enabled to report an increase of
1984 members.”

It is painful to record a serious declension after this powerful
revival. Many things contributed to injure the work of God in
Durham circuit. Many who had been deeply impressed during the
excitement connected with the revival soon relapsed into their
former state of indifference to religious matters. Then followed
the unhallowed agitations produced by the public orations of an
expelled minister from another community, who, in a style and
.

428 THE HISTORY OF THE

manner most likely to prevail with weak minds, sought to bring all
connexional institutions into disrepute, and to persuade his hearers
that all Christian ministers were mere hirelings, and that there was
no scriptural warrant for rendering them support. This gentle-
man was then fast verging towards open infidelity, but having not
as yet made profession of his disbelief of the Bible, he had the more
power over multitudes, whom he unhappily turned from evangelical
truth, and led them to dissolve their connexion with the churches
of their earliest choice. Next followed an unhappy difference
between the pitmen and their employers. Thousands were thrown
out of work, and were ejected from their dwellings, which were
the property of their employers, and hundreds had to place their
furniture under hedges in the roads and lanes, and live their for a
time for lack of other shelter. It is not within the scope of our
design to discuss the merits of this unhappy contest between the
pitmen and their masters. We state the painful facts merely to
shew how they militated against the work of God and the welfare
of religious societies.

The different causes we have just named continued in operation
for some time, and combined to reduce the number of members so
greatly in Durham circuit that in June, 1847, there were only 520.
A re-action, however, soon took place. The agitations subsided,
the societies gradually recovered their strength, and during the
three years of Mr. Lister’s superintendency the number of mem-
bers increased 373, a correspondent improvement having been
realized in all other departments of the work. In 1849 Mr. Lister
and his colleagues were succeeded by Messrs. Sampson Turner,
W. Clemitson, and W. Saul, and the ensuing year was one of
marked prosperity. ‘The number of members reported to the con-
ference of 1850 was 1,108, being more than double the number
found in 1840.

Stockton-upon-Tees circuit likewise made considerable advance-
ment between the year 1840 and that of 1850. In the former
year it numbered only 300 members, in the latter it reported 531,
including 87 in Guisborough branch. The rising seaport towns of
PRIMITIVE METHODIST CONNEXION. 429

Middlesborough and Hartlepool, being seats of commercial activity,
caused a great influx of inhabitants, among which were some
active members of the Primitive Methodists, who partly contributed
to the improvement of the circuit. And missionary labours at
Guisborough, Skelton, and other places, were partiallv successful,
though the first-named place had previously been tried at different
times, with little or no success. Now, however, a permanent
establishment was effected, and Guisborough became the head of a
branch.

In the town of Stockton a circumstance occurred in the autumn
of 1844, which threatened at first to impede the progress of the
society, but which eventually proved beneficial in a considerable
degree. The preachers had long been accustomed to preach at
the Cross at five o’clock on Sunday afternoon, being careful to
conclude the service before the churches and chapels were opened
for Divine worship in the evening. But the spread of Puseyitical
notions or of High Church principles, among certain persons be-
longing to the Establishment, caused complaints to be made to
the mayor about these open-air services; and his worship im-
mediately sent-a policeman to inform Mr. Clemitson, the superin-
tendent minister, that preaching at the Cross must be discontinued.
Mr. Clemitson inquired of a respectable solicitor whether there
were any local act which forbade open-air preaching, and was
assured that there was not. He therefore repaired to the Cross
on the following Sabbath, and conducted service there as before.
The rumour about the mayor’s interference had spread among the
inhabitants, and a much larger congregation than usual assembled.
Policemen were also present ; but it would have required more
than ordinary courage on their part to have interrupted the
minister, surrounded closely as he was, by a large and respectable
audience. The service was concluded in peace, and a large assem-
bly afterwards met in chapel to hear the preacher, who, in the
discharge of his duty towards his Maker, had dared to disobey the
mandate of the mayor. Next day, however, his worship issued a
summons, requiring the insubordinate minister to appear before
430 THE HISTORY OF THE

the magistrates on the following Saturday, to answer for his dis-
regard of his authority. Mr. Clemitson was from home when the
summons was delivered, and when he returned on the Wednesday
following, he was informed that the solicitor whom he had con-
sulted had heard of the summons being served, and had been to
his house to see it, and had taken it away with him. A respectable
gentleman belonging to the Society of Friends, hearing of the
circumstance, requested an interwiew with Mr. C.; and after
inquiring into his motives for preaching at the Cross, and whether
he touched on political subjects, whether he felt bound in duty to
his Divine Master to continue the practice, and whether he had
reason to believe that good resulted from his labours,—and being
answered to his satisfaction, he encouraged Mr. Clemitson to meet
the magistrates without fear, and to refuse to pay any fine which
might be imposed upon him. He also promised that able counsel
should be provided for his defence, and that the liberty of preach-
ing at the Cross should be maintained if possible. He and
R. Walker, Esq., a wealthy gentleman of the Wesleyan denomina-
tion, united in enlisting the sympathies of the respectable in-
habitants, and in obtaining their signatures to a document testify-
ing that they did not regard the open-air services of the Primitive
Methodists as interrupting the peace and order of the town, and
requesting that no obstruction should be thrown in the way of
their well-meant efforts. Mr. Walker, especially, was resolved
that no needful expense should be spared to prevent persecuting
principles from being carried out in Stockton, and he wrote a
letter of remonstrance to the mayor, declaring his determination
to defend to the utmost religious liberty and the rights of con-
science. Such was the weight of influence exerted in favour of
open-air preaching, that his worship durst not face it, and deemed
it prudent to withdraw his opposition. An hour betore the time
at which Mr. Clemitson had been summoned to appear at the
Town Hall the mayor sent him word that as the case would not
come on it would not be necessary for him to appear. Mr. C.,
however, thought it best to obey the written summons rather than
PRIMITIVE METHODIST CONNEXION. 431

the verbal message, and at the appointed hour repaired to the
hall, but found no admission. The excitement had attracted vast
numbers to the spot, and the joy was great when it was ascer-
tained that the magistrates durst not interfere with the open-air
religious services of the humble preachers. This unsuccessful
attempt on the part of the mayor was overruled for the good ot
the society, as it awakened considerable sympathy in its behalf,
and tended to increase the congregations.

We find nothing worthy of record respecting the other stations
in the district during the period under consideration; and we
need only add that the increase of members in the district was
2,287, the number reported in 1840 being 8,043, and that in 1850
being 10,330.

In glancing at Norwich district we see a few of the circuits con-
ducting missionary operations in different counties, and others
progressing in their respective localities. In 1842 we find Mr. W.
Bailey stationed on a mission belonging to Fakenham circuit, at
Oundle, in Northamptonshire. In the town of Oundle the mis-
sion was not successful ; but at the populous village of Brigstock
great good was effected. Numbers of sinners were turned to the
Lord; a flourishing society was established, and a suitable chapel
speedily erected. Good wag likewise done at a few other places ;
but the mission on the whole was not very successful, and was
subsequently transferred to the General Missionary Committee,
by whom it was annexed to the Northampton station.

Upwell, now Downham, circuit conducted more successful mis-
sionary operations in the county of Essex. At the March quarterly
meeting of 1838 Messrs. B. Redhead and J. Jackson were ap-
pointed to missionary work, but the sphere of their operations
was left to their own choice, the meeting not being able to select
a locality to its own satisfaction. About the end of the following
month these brethren started on their errand of mercy. At the
close of their first day’s journey they arrived at Saffron Walden,
in Essex, forty miles from the place they had left. Next morning
they found that it was a country town of some importance; and
432 THE HISTORY OF THE

on making inquiries they ascertained that there was no Methodism
there nor in the neighbouring villages. Conceiving that a fine
field for usefulness presented itself before them, they at once de-
termined to begin to cultivate it. On the 2nd of May, 1839, Mr.
Redhead preached in the open-air, in Castle Street, Saffron Wal-
den, to an attentive congregation, though open-air preaching was
unusual in that town. On the following evening the missionaries
visited Little Walden, and preached to a company of persons who
listened with attention.

On Sunday morning, May 4th, Mr. Redhead preached in Saffron
Walden market-place, to a large congregation. In the afternoon
he and Mr. Jackson visited Debden, where a large assembly was
convened, and where they proclaimed the glad tidings of salvation
with good effect. In the evening Mr. Redhead preached to a
large congregation on the common near Saffron Walden, and Mr.
Jackson to a small one at Wimbish. The brethren soon extended
their labours to other villages; the following places were early
favoured with their zealous ministrations :—Saffron Walden, Little
Walden, Debden, Ashden, Radwinter, Wimbish, Great Chester-
ford, Little Chesterford, Newport, Hadstock, Arksden, and Chrishall.
At first their services were all conducted in the open-air; and like
their brethren in other portions of the missionary field, they en-
dured much exhausting toil in their efforts to supply the places with
preaching as frequently as possible. They often walked fifteen
or twenty miles on the Lord’s day, and preached three times in
the open-air. On Sunday, May 25th, Mr. Jackson did more
than this. He preached at Dibden in the morning, at Wimbish
in the afternoon, at Radwinter at five o’clock, and at half-past
seven at Ashden. The last service was held in a barn, and was
eminently effective ; the others were in the open-air, and the
distance the preacher had to walk was above twenty miles. He
and his colleague, however, were cheered under their exhausting
labours by the evidences of spiritual good effected thereby. An
encouraging number of persons was early brought under religious
impressions, penitently sought salvation through Jesus Christ,
PRIMITIVE METHODIST CONNEXION. 433

and became united in church fellowship under the pastoral care of
the missionaries. At Saffron Walden a small chapel formerly
oecupied by the Wesleyans was taken on rent, and opened for
religious worship on the 30th of June. A society was formed
there, and at most of the places before-mentioned, and the work
of God gradually progressed. The first missionaries met with no
violent persecution, they were generally favoured with a courteous
reception ; and though no striking incidents marked their course,
a considerable amount of good was effected by their zealous labours
and persevering efforts. The expense of the mission appears,
however, to have exceeded the anticipations of the circuit authori-
ties. In the report for 1841 it is said, “ Our financial department
has improved very much, otherwise we could not have met our
very heavy expenses; for our mission during the two years has
cost the circuit £65.” This statement will excite a smile with
many persons: £65 expended on the maintenance of two mis-
sionaries for two years, being regarded as very heavy expenses !
But most of the missions in the connexion had cost much less
than this, and many of them had become self-supporting in less
time than two years. Hence the very serious manner in which
the cireuit evidently regarded the expenditure on this mission.

In January, 1843, when Mr. E. Rust entered upon the mission,
there were two travelling preachers, eight local preachers, eight
preaching places, and eighty-two members in society. During
the two years and a half of Mr. Rust’s continuance on the mission
the work progressed more rapidly than before. A camp-meeting
held at Chrishall was a means of reviving the society there, and
the congregation so increased that the preaching place had to be
enlarged. Through the Divine blessing attendant on a protracted
meeting at Clavering, conducted by Mr. R. Eaglen, a revival of
religion took place, and many souls were brought to the Saviour.
A neat chapel was soon afterwards erected there. At Hempstead,
the native place of Turpin, the notorious highwayman, the grace
of God was displayed in the salvation of some who almost equalled
him in daring wickedness. At other places considerable good

FEF
454 THE HISTORY OF THE

was effected. ‘ During my abode among the dear people of this
mission,” says Mr. Rust, “we have had an increase of two local
preachers, four places of worship, and 102 members of society.”
During this period the mission was transferred to the care of the
General Missionary Committee.

In the spring of 1845 preaching was introduced to the village
of Weston Colville, in Cambridgeshire ; and Mr. Ford, a member
of the Independents at a neighbouring place, allowed the services
to be conducted in his house. A dwelling was then rented for the
use of the congregation and the newly-formed society, and many
sinners were therein converted to the Lord. This house becoming too
small for the increasing congregation, a commodious chapel was soon
afterwards erected, and opened for Divine worship in 1847. In
March of that year Mr James Blades, then superintendent of the
mission, wrote an encouraging account of the progress of the work
of God. He says, “ God is opening our way in this country in a
remarkable manner. Such a spiritual awakening as we now have
it has not been my happiness to witness since I entered the
itinerancy ; the country seems under deep religious impressions,
—the fields are white already to harvest! The clergy have greatly
exerted themselves to stop our progress, and to prevent our access
to the people; but the great Head of the church is overruling their
opposition for the furtherance of the gospel.” In illustration of
this statement it may be added, that two respectable farmers,
being constables or churchwardens in neighbouring parishes, were
sent by their respective clergymen to forbid the preachers con-
ducting services in the open-air. They, however, deemed it best
to hear a little for themselves before they carried their directions
into practice, and while they listened to the truths delivered in
simple language and fervour of spirit, both of them were convinced
of sin, and instead of interrupting the preachers they began to
seek salvation through our Lord Jesus Christ, and became ardent
friends to the rising cause, and liberal supporters of its institu-
tions.

The number of members reported to the conference of 1847 was
PRIMITIVE METHODIST CONNEXION, 435

216; and that reported to the following conference was 273. The
sueceeding year was one of much greater prosperity, the number
of members reported to the conference of 1849 being 416. At
the conference of 1850 we find Saffron Walden made into a sepa-
rate circuit, with 516 members. The friends had suffered much in
many places from bitter opposition of clergymen, who frequently
got them turned out of their employment because of their con-
nection with the societies, and the congregations had often been
disturbed by the rude behaviour of ignorant atid godless young
men ; but despite of all, the work of the Lord had prospered in a
most encouraging manner, and produced a striking change for
the better in numerous localities.

Returning to Upwell, or Downham, circuit, we find it devoting
much missionary labour to the city of Ely and the surrounding
country. The early missionaries suffered many painful interrup-
tions while preaching in the open-air in this city, and had to
endure many hardships and privations in their attempts to spread
evangelical truth and piety through the neighbourhood; but
they nevertheless met with an encouraging degree of success, the
Lord crowning their labours with his blessing, and sinners being
brought to Christ through their instrumentality. In 1850 Ely
was the head of a branch containing 170 members ; a neat chapel
had been erected in the city, and several others in the surround-
ing villages. The home branch of the circuit reported 600 mem-
bers ; 770 in the two branches, being 300 more than reported in
1840, though Saffron Walden mission had been transferred to the
care of the General Missionary Committee ; a measure of pros-
perity demanding fervent gratitude to the Author of all good.

Wisbeach circuit conducted missionary operations in Hunting-
donshire. In the foregoing chapter we noticed the commence-
ment of a mission at Ramsey. This mission was sustained, and
another commenced at Buckden in the year 1844. Mr. W. Pole
was the missionary employed on the latter mission, and for a time
was very successful. He began his labours by preaching in the
open-air ; large congregations listened to his discourses, and

FF 2
36 THE HISTORY OF THE

several persons were convinced of sin. Some were soon brought into
the liberty of the gospel, and in the course of three weeks a society
of thirteen members was formed; and the work of conversion
progressed in the face of considerable opposition, some of the new
converts being deprived of their employment because they had
united with the society. Cries for merey became frequent ; and
those who had found the Lord were occasionally called from their
beds in the night to pray with penitents in deep distress.

Other places were subsequently visited and good effected there-
at. Great Paxton was opened in February, 1845 ; several sinners
were soon turned from the error of their ways, and a society of
fifteen members was raised up.

Gravely was visited in May, 1845, and considerable good was
effected. Numbers began to flock to the preaching services, and
became deeply affected under the word. On the 31st of July
Mr. Pole preached there to a large assembly, when the whole
seemed to be affected by the power of God; several penitents
cried aloud for mercy, and found redemption through the blood
of Jesus. A camp-meeting was held there on the 3rd of August,
which was attended by much Divine influence; and at the love-
feast held in the evening, seven or eight persons obtained de-
liverance from the burden of their sins, and others found liberty
on their way to their respective houses.

Yelling was opened on the 29th of May, and good was soon
effected. Impressions were made upon the minds of several,
which led them to seek salvation through Jesus Christ, and con-
secrate themselves to His service.

Ettsley was visited on the 4th of August, and good was done
there also. In the course of this month fifty souls were supposed
to have found merey at the different places on the mission, and
the station bade fair to become prosperous. But through some
¢ause or other it subsequently made little advancement for several
years. In 1848 we find two preachers appointed to it, but the
number of members reported was only 141. During the enusing
PRIMITIVE METHODIST CONNEXION. 437

year it was placed under the care of the General Missionary Com-
mittee, and reported 202 members to the conference of 1850.

Tt is to be regretted that Mr. W. Pole embraced unsound doc-
trines relating to the natural depravity of man, which materially in-
jured this mission, and led to his separation from the connexion.

But notwithstanding the transfer of this mission, and apparently
that of Ramsey, to another station, Wisbeach more than retained
its number of members. In 1840 it reported 596, in 1850 it con-
tained 631, including 123 in Holbeach branch.

Rockland circuit made considerable advancement during this
period. In 1840 it numbered only 415 members, in 1850 it re-
ported 706, besides 132 for Diss branch, 838 in all, above double
the number reported ten years before. Most of the other circuits
made some progress, but it is not necessary to enter into further
details.

We may close our notice of the district for the present by stating
that- the number of members reported in 1840 was 8,629, and the
number in 1850 was 11,522, nearly 3,000 increase in the ten years,
notwithstanding those transferred to the General Missionary Com-
mittee in connection with the missions placed under its care.

Manchester district made some progress during the ten years
now under review, but a very brief notice of it will suffice. In
Manchester circuit there was but little advancement; the circuit
was divided into two, comprising in the two 1,000 members, but
these were not many more than were reported in 1840. Some of
the neighbouring circuits were favoured with greater prosperity.
Bolton rose from 230 members to 330, Rochdale from 410 to 564,
Staley Bridge from 273 to 586, Haslingden from 222 to 301,
Warrington from 372 to 568.

The two Derbyshire circuits also advanced encouragingly.
Bradwell reported 300 members in 1840, and 396 in 1850; and
New Mills nearly doubled its number, reporting only 240 in 1840,
and 456 in 1850. Preston made Chorley into a separate circuit,
and there was an increase of 136 members in the two. The
societies in the Isle of Man made greater progress than this. In
438 THE HISTORY OF THE

1840 they numbered 930 members; in 1850 Douglas circuit re-
ported 734 members, Ramsey 354, and Peel branch 163, total
1,251, being an increase of 321 for the ten years. It would be
difficult to determine the net increase of members for the whole
district, on account of the transfer of several stations to other dis-
tricts ; but it is pretty evident that in this densely populated part
of the kingdom, the ten years’ progress was but comparatively slow,
a matter for humiliation and regret, to whatever causes it may be
attributed.

Brinkworth district will, as heretofore, claim a somewhat lengthy
notice. We begin with Brinkworth circuit, which we find in a
prosperous state, and zealously engaged in missionary labours. In
1840 it numbered 800 members, and employed seven travelling
preachers. The ensuing year was one of considerable progress ;
the number of members reported to the Conference of 1841, was
1,000, being an increase of 200 for the year, but thirty-two had
been received with Worcester Mission. The circuit was then
extensive, and was divided into branches and missions—as, the
Home branch, Tetbury and Cirencester branch, Cheltenham
branch, Worcester mission, and Filkins mission, most of which
shared more or less in the improvement reported. The following
year was also one of some advancement, there being an increase of
100 members. In June, 1842, the quarterly meeting reported
that during the preceding five years, those of the superintendency
of Mr. Joseph Preston, the circuit had lowered the debts on most
of its chapels, had made various improvements in others, had ex-
pended £216 in missionary labours, had employed seven additional
travelling preachers, and had an increase of above 600 members.
Well might the brethren glorify God for the success with which
he had been pleased to crown their united efforts. And enlarged
prosperity awaited them. In 1843 the cireuit reported 1,264
members, being an increase for the year of 164. In 1844 the
number had become 1,319. In 1845 there was a small decrease
of members, the number reported being 1,288. In the minutes
of conference for this year we find two new circuits made—High-
PRIMITIVE METHODIST CONNEXION. 439

worth and Cirencester. The formation of the latter was an en-
couraging instance of the success attendant on persevering labours
in spite of formidable difficulties and violent persecution. One of
the early missionaries had two of his teeth knocked out while
preaching in the open-air at Cirencester, and was otherwise ill-
treated. Several others of his brethren met with similarly cruel
treatment, and the place was more than once abandoned for a
time. But the zealous brethren returned to it with undiminished
zeal, and persevered in spite of brutal opposition. Mr. Joseph
Best, who laboured zealously in the locality in 1839 and 1840,
says, “ Persecution has raged to an alarming extent at Cirences-
ter during the last three months; the windows of our preaching-
room have been broken, the lights put out, the forms turned over,
and the life of one of my colleagues has been in imminent danger.
Such has been the violent conduct of the persecutors, that the
people have been afraid to come to our services. Yet these wicked
men, when brought before the magistrates, have been en-
couraged in their proceedings, and their conduct even vindicated
by a

 

The missionaries were, however, at length successful in es-
tablishing a cause, and forming an independent station. Nor
were their former labours in vain; considerable numbers who
were religiously impressed under their ministry in the open-air,
united with other churches in the town, and became consistent
christians, as intimated in a former chapter.

This new circuit had still, however, to contend against powerful
opposition for a number of years. Even so late as 1848 we find
the following account published in the denominational magazine:
“ As our progress in Cirencester had long been hindered for lack
of a suitable place of worship properly situated, brother Wilshaw
applied last year to Christopher Rowley, Esq., for permission to
hold our services in a school-room, which was granted,—and a
service was held therein on October 24th, when publicity was
given for another to be holden there on the following evening.
But just before the hour when the service should have begun, our
440 THE HISTORY OF THE

friends were informed that, through the interference of a certain
individual, the use of the school-room could not be allowed.
When brother Lee came to the cireuit in July last, having no
preaching-room, we sang through some of the streets, and preach-
ed in the open-air. This proceeding caused us much opposition
from the police, the clergy, and the magistrates.—and brother
Lee’s license to preach was demanded. Our opponents are ex-
erting themselves to stop our open-air preaching in the country,
and to get us deprived of the use of our preaching-houses, as well
as opposing us in the town. Already one local preacher has been
turned out of his house for allowing us to preach and pray therein.
But in the name of God we intend to persevere; and we are
happy to state that we have obtained a commodious and well
situated room for our services at Cirencester, which was opened
for worship on the 20th of August last, when the congregations
were good, and the collections liberal.” It is gratifying to add,
that in a few years afterwards a substantial chapel was erected in
this town, and a comparative calm succeeded the long storm of
persecution and opposition.

But while we record the formation of two new circuits from
Brinkworth circuit we regret to find the large and populous town
of Cheltenham missing from the stations. The relinquishment of
this town and locality will account for the diminution of members
mentioned in a preceding page; but it is not in harmony with
the spirit of enterprise and perseverance by which the circuit had
theretofore been distinguished. Cheltenham mission might be
unpromising and expensive, but well-directed and persevering
efforts would surely have been crowned, sooner or later, with
success. It is some relief to our regret for the abandonment of
this large town, that it has since become connected with the
Gloucester mission, under the care of the General missionary
committee.

In 1850 Brinkworth cirenit reported 830 members, and eighty
on Hawkesbury Upton mission, in Gloucestershire, 110 more
than in 1840, though two new circuits had been formed from it.
PRIMITIVE METHODIST CONNEXION. 441

Motcombe circuit also made encouraging progress between 1840
and 1850; in the former year it reported 490 members, and in
the latter 495, besides 104 in Sherborne branch, and 168 in Stur-
minster mission. But we are unable to detail either its missionary
operations or its general prosperity, and must therefore content
ourselves with this brief statement.

Frome circuit sent Mr. E. Rawlings as a missionary to the
ancient town of Glastonbury, Somersetshire, in the spring of
1843. He left Frome for this town on Saturday, April 15th, and
in harmony with the economical usages of the connexion, he went
the journey of twenty-one miles on foot. Next morning he
preached in the open-air in the market-place to an attentive con-
gregation ; and a local preacher who had accompanied him from
Frome, addressed a well-behaved congregation in the evening, in
the suburbs of the town. The commencement was encouraging ;
several souls were early brought to the Saviour, and a promising
society was soon formed. Several other places were also visited,
and at some of them the prospect was good. In 1845 the mission
was extended to Bridgwater. Mr. T. Powell conducted the first
service in a cottage. Afterwards a large room was rented, in
which a society and Sunday-school were formed, which prospered
so that ere long a larger room became necessary, and was happily
obtained. The Glastonbury and Bridgwater mission did not,
however, become prosperous. Considerable good was effected at
a few places, but the mission has hitherto been one of the least
successful in the west of England.

Salisbury circuit made considerable progress. The society and
the congregation in the town improved, and the chapel was en-
larged for their accommodation. A village chapel was erected at
Edmonsham, in Dorsetshire. One was enlarged at Humington,
to meet the wants of the crowded congregation. At Cranbourne,
in Dorsetshire, where several unsuccessful attempts to establish
a cause had been made, another attempt proved effectual, a society
was formed, and a place of worship taken on rent.

Mr. Isaac White visited the village of Hanging Landford in
A442, THE HISTORY OF THE

1846, when he met with much opposition while preaching in the
open air; some wicked men “brought a number of dogs and set
them upon him.” But amidst the opposition which the mission-
aries had to encounter good was effected, a barn was kindly lent
for preaching in, a society was formed, and in due time a chapel
was erected. The members in the circuit rose from 312 in 1840,
to 540 in 1850.

Shefford circuit changed its name to that of Newbury, and con-
tinued to make some advancement. It reported 879 members in
1840, and in 1850 it contained 990, besides 135 in Petersfield
mission, in Hampshire. We find no record of the commencement
or progress of the mission ; but we meet with materials worthy of
further notice respecting the other stations in Hampshire.

Mitcheldever circuit persevered in zealous efforts to do good in
the face of many discouragements. At Barton Stacey the friends
had no place in which to preach but the open-air, though there
was a society of twenty members. But they persevered in their
efforts, and at length succeeded in obtaining a room for their re-
ligious services. They also succeeded in obtaining houses to
preach in at a few other places, and in forming a few societies.
Encouraged by this measure of success, an additional preacher was
employed, and sent as a missionary to Alton and the neighbour-
hood. He had to contend against powerful opposition, but he nobly
braved the storm of persecution which was raised against him, and
succeeded in obtaining the loan of some houses to preach in, and
in forming some small societies, which numbered, altogether, thirty
members in March, 1841. The good work also prospered in other
parts of the circuit, and an increase of 100 members was realized
for the year.

Yet persecution did not speedily expire in this: part of Hamp-
shire. Mitcheldever acquired an unenvyiable notoriety for the
opposition it presented to the progress of the missionaries. Many
of the inhabitants indeed were favourable to them, and had de-
rived benefit from their labours; but certain influential gentlemen
had recourse to dishonourable means to prevent their success. It
PRIMITIVE METHODIST CONNEXION. 443,

is greatly to be regretted that such a man as Sir Thomas Baring,
Bart., who was upon the whole an amiable and liberal-minded
gentleman, and allowed the missionaries to preach in several
cottages on his estates, should so far have yielded to the entreaties
of others as to do the missionaries serious injustice, and greatly
impede their progress. From three letters written to him by the
Rev. W. Thorn of Winchester, and published in the denomina-
tional magazine for 1845, we learn the following facts, which
shall be given in Mr. Thorn’s words. “The Primitive Methodists
had agreed to purchase of Mr. Winkworth a cottage and garden
at Northbrook, in the parish of Mitcheldever, for £100, on which
to erect a chapel for the worship of God. The time was fixed,
and had all but arrived for signing the agreement and settling the
bargain; in fact they had virtually and morally bought the
premises.

«The evening previous to the legal accomplishment of this ob-
ject the Rev. Mr. Clark having by some means heard of the
transaction, applied either to you personally or to your steward,
and persuaded you, or him in your name, to offer the seller £20
more for the property than its real value, or than the Primitive
Methodists were to have paid for it. This was immediately done,
and the cottage and garden were wrested from their hands, and
added to the ample estate of Sir Thomas Baring.

“The manifest motive of Mr. Clark was to prevent the Primi-
tive Methodists from having a suitable place in which to worship
God according to the dictates of their own consciences, and, if
possible, ultimately to drive them out of the parish and neigh-
bourhood altogether. This, I hear, he has openly avowed, and
exults in his superior generalship in the transaction.

«The injury done to these good people is agravated by the
circumstance that they are now obliged to worship in a small in-
convenient cottage, the pious occupants of which have a large
family, and in which they are not sure how long they shall be
enabled to carry on the service of God; and as Mr. Winkworth’s
house and garden were the only premises obtainable for their
444 THE HISTORY OF THE

purposes in the parish, your securing these has well nigh blasted
all their hopes of future usefulness in that neighbourhood.

«You well know, and you have candidly stated, that the Primi-
tive Methodists have been greatly blessed of God among the
formerly profane and ignorant peasantry of Mitcheldever and the
neighbouring places. Hence, for these useful and self-denying
Methodists to find in you an opponent is strange indeed !”

Such are the facts contained in Mr. Thorn’s able and character-
istic letters. They serve to illustrate one very disheartening
means of opposition with which the zealous missionaries had to
contend, and by which their pious designs were not unfrequently
frustrated, and their cherished hopes blasted. They, however,
persevered in spite of all opposition, and the Lord continued to
crown their labours with his blessing. In 1850 Mitcheldever
circuit contained 437 members.

Andover circuit, in the same county, also made considerable
advancement. Favoured with prosperity in many of the societies
the authorities of the circuit sent Mr. W. Brewer as a missionary
into the New Forest in the spring of 1843. In the succeeding
spring he gave the following account of his labours and success.
“I opened this mission on the 23rd of April, 1843; and am
thankful to say that ‘the day-spring from on high hath visited
us,’ and in some places where sin formerly abounded, grace now
much more abounds.

“The first place I entered was Nomansland, which I found
destitute of any place of worship, and so devoid of religious in-
struction that the inhabitants could truthfully have said, No man
hath cared for our souls. The place was consequently notorious
for wickedness, but a delightful change has been wrought. Some
who came to revile me while preaching were convinced of sin
under the word, and have become new creatures in Christ Jesus.
We have raised a society of ten members, commenced a Sabbath-
school, which now contains forty-three children, and obtained
land on which to erect a chapel.

“Canterton was the second place which I entered; and here a
PRIMITIVE METHODIST CONNEXION. 445

preaching house has been secured, and a class formed of five
members.

“On entering Sway I visited every family, obtained a house in
which to preach, and then announced when and where the ser-
vice would be held. But the congregation being too large to be
contained in the house, I preached in the open-air with good
effect ; and since then a preaching room has been rented, and
furnished at several pounds expense, which has been borne by the
friends. Here we have twenty-six members in society, and a
Sabbath-school containing thirty-five children.

“ At Wootton the Lord has converted a number of sinners ; we
have obtained a preaching room, and have formed a society of
nine members. We have also obtained a piece of land on which
to build a chapel, and have the promise of a pulpit and forms
gratis. We have likewise preaching places at Lymington, East-
end, Beaulieu-rails, Pennington, Brokenhurst, and Bashley, at
which we hope to raise flourishing churches.” Some of the most
daring poachers were converted to the Lord in this district. One
of them told the missionary that previous to his change of heart
he had sometimes killed no fewer than fifty deer in a season.
These sincere converts liberally supported the cause which they
espoused. Before Mr. Brewer left the vicinity the societies met all
his expenses, and had nobly assisted in the erection of two chapels.

This mission was afterwards attached to the Southampton sta-
tion, which was a branch of Andover circuit in 1850, containing
271 members. The home branch then numbered no fewer than
602 members; a considerable number for a thinly inhabited
agricultural district, and an evidence of the very encouraging suc-
cess with which the Author of all good had condescended to crown
the labours of the humble preachers.

Wallingford circuit pursued its missionary enterprise in the face
of the most inhuman and brutal persecution. The following
scene, which occurred at Bicester, in Oxfordshire, reflects the
highest disgrace upon the magistrates and other influential in-
habitants, as well as upon the ignorant and infuriated rabble that
446 THE HISTORY OF THE

were allowed unmolested to treat the pious and inoffensive mis-
sionaries in so brutal a manner. On Monday, July 31st, 1843,
Messrs. 8. West and C. Elford went to the town, partly with a
design to obtain an interview with the magistrates and to request
their protection while peacefully proclaiming the gospel of Christ,
and partly with the design of preaching there. For several months
previously the missionaries who had visited the town had been
treated in a very brutal manner, and it was reasonably hoped that
the magistrates on being informed thereof, would afford them
legal protection. Only one magistrate could be seen on that day,
and he gave the missionaries not a very encouraging reception.
In the afternoon they visited many families in the back streets,
and held several short preaching services in the open-air without
interruption, and announced their intention to preach in the
market-place at six o’clock in the evening. At the appointed hour
they repaired to the place, and commenced the service. They
were allowed to sing and pray in peace, but Mr. West had not
preached above ten minutes before the mob began to pelt them
with rotten eggs, of which a plentiful supply had been provided.
Mr. Elford responded to the beck of a lady by escaping into her
house. He was, however, pursued by some ruffians, who knocked
the bolt off the door of the house, and cursing him awfully, seized
him, with a view to abuse him, and were only prevented by the
interference of the lady, his humane and generous protector. Mr.
West was now left to brave the fury of the storm alone, which
beat upon him with redoubled fury. “He stood a few seconds
under the window of a respectable house, where he might reason-
ably hope to find some shelter; but in this he was disappointed,
the inmates poured a quantity of dirty water upon his head. He
then forced his way through the mob to an inn on the opposite
side of the street, hoping to obtain shelter therein, but he was
doomed to disappointment. The ladies (!) and gentlemen (!) were
highly diverted with his appearance, besmeared with dirt and
rotten eggs, and one of them said it afforded as much fun as a
bull-bait. But he was not allowed to remain in the house; he
PRIMITIVE METHODIST CONNEXION, 447

was ordered out into the back-yard, to which the mob had access.
The gates were soon surrounded by a multitude who cursed and
yelled like madmen, eager to apprehend him, that they might beat
him cruelly, if not to take away his life. He had already received
many severe blows when a savage-looking man seized him by the
collar of his coat, and with a heavy push forced him towards his
persecutors. As he was driven down the street he was again
beaten with the fists of the infuriated rabble, and pelted with eggs,
gravel, mud, and every thing available for the purpose. At the
bottom of the street, perceiving that an outer entrance of one of
the magistrates’ houses was open, he ran into it, but was at once
followed, seized, and dragged back into the street, where a quantity
of water was poured upon him as he passed a pump-house. He
was then pelted and beaten with augmented fury ; and one man
jumped upon his back, and rubbed mud and gravel about his head
and into his right ear. The rage of the persecutors rose to such a
height that Mr. West’s life was evidently endangered. But a
humane gentleman at length interposed. Approaching Mr. West,
he kindly said, “ Sir, P’ll protect you; come along with me,’ and
the persecutors, as if terror-stricken, ceased to beat him, and
allowed him to depart in peace.

These cruel and inhuman persecutors were not arraigned before
any earthly tribunal for their lawless conduct and their barbarous
treatment of the missionaries, but several of the ring-leaders were
in a few months afterwards summoned into the presence of their
Maker, and one of them, the savage-looking man who dragged Mr.
West out of the public-house yard, was cut off very suddenly,
being found dead in bed.

Yet the spirit of persecution still lived. On the 16th of July
following Mr. Isaac Hedges was preaching in the open-air at Am-
brosdon, a small village about two miles and a half from Bicester,
when he was apprehended by a constable, conveyed to Bicester,
and confined there till the next day, when he was brought before
the magistrates under a charge of blocking up a public foot-path.
The fact was that he had stood to preach in front of a wheel-
448 THE HISTORY OF THE

wright’s shop to a congregation of only five persons, and the spot
on which he stood was above seventeen feet from the middle of the
road. Mr. Hedges was dismissed by the magistrates, but with
orders to appear before them again on the 19th. On the appointed
day he was in attendance, when he was served with a summons by
a policeman, accusing him of having blocked up a highway in
Bicester on the 15th of the month. He was again dismissed, but
ordered to appear before the magistrates on the 26th. On the
appointed day he appeared, and the constable had the daring im-
piety to swear that sixty persons were hearing the missionary at
Ambrosdon, and the policeman took oath that there were 150
persons hearing him in a public thoroughfare at Bicester. Mr.
Hedges defended himself against the accusations, alleging that he
had blocked up no thoroughfare and violated no law; but the
magistrates fined him fifteen shillings “ for the Ambrosdon case,”
and as he refused to pay it they sentenced him to twenty-one
days’ imprisonment and hard labour. This shameful violation of
law and justice was perpetrated by the Rev. A. H. Matthews and
Mr. W. Davis, surgeon—one a professed minister of the gospel of
truth and righteousness, and the other a gentleman of a profession
whose practice should have exerted a kindly influence upon his
heart.

We pass no sentence upon these worthies, but leave them to the
judgment of our readers. It is painful to add that the efforts of
the missionaries in Bicester and in the immediate neighbourhood
were not successful in the formation of societies, and that after
some time they discontinued their labours there. | Whether
another attempt should not now be made to gain an establishment
in the locality may be worthy of consideration.

But though the missionary efforts of the preachers of Walling-
ford circuit were not successful at Bicester, they were favoured
with a degree of prosperity in the city of Oxford and in the neigh-
bouring villages. At the conference of 1845 we find Oxford made
into a separate circuit, with two travelling preachers, but the
number of members is not reported. The new circuit, had, how-
PRIMITIVE METHODIST CONNEXION, 449

ever, to contend against numerous difficulties, and has never yet
risen to any considerable degree of influence and strength. Both
Methodism and other forms of dissent have hitherto been com-
paratively feeble in this celebrated city and the neighbouring
villages.

Of Chippenham circuit, in Wiltshire, we are able to give a more
favourable report. It made considerable advancement between the
conference of 1840 and that of 1850. The number of members
reported in the former year was 312, in the latter 500. A number
of new chapels were also erected, and placed in easy circumstances.
One was built at Chittoe, nearly free from debt, and opened for
divine worship in October, 1840. Another was erected at Stockley,
and opened in September, 1841. In the same month another was
opened at Seend Cleeve, whose erection was occasioned by the fiery
zeal and activity of the clergyman of the parish. The Primitive
Methodists had preaching in a cottage inhabited by a widow, who
paid part of the rent, and the society the other part. The clergy-
man, on coming to the parish, was annoyed to find religious
services held in this cottage, and resolved if possible to put a stop
thereto. For this purpose he applied to the widow, and told her
that “she was encouraging wickedness by taking such people into
her house.” The widow replied, “Sir, I did not take them in; it
was they that took mein.” When he ascertained that the society
paid part of the rent, he inquired, “if she would turn them out if
he would pay part of the rent.” A freeholder in the neighbour-
hood, hearing of the circumstance, offered to give a site of land for
a chapel; the offer was accepted, and a convenient sanctuary
speedily erected. The officious interference of the clergyman was
thus over-ruled for the good of the society whose extinction he
was solicitous to effect.

Passing over other erections and improvements in Chippenham
circuit we proceed to insert a brief record of the progress of the
neighbouring circuit of Bath. In this fashionable city the society
had long to struggle with formidable difficulties, and to labour
under many discouragements. The friends, however, persevered

a@
450 THE HISTORY OF THE

in their efforts, and gradually made some advancement. In 1845
a large house, well situated, was purchased, and a portion of it
converted into a preaching-room, capable of holding 150 persons,
and opened for religious worship in the month of July. During
the superintendency of Mr. T. Hobson this room became so
densely crowded that many persons who were anxious to attend
were unable to obtain admission. The whole of the house was
therefore converted into a chapel and school-rooms, and additional
room was obtained by taking down the back wall and carrying
the edifice out to the extent of the premises. By these means,
and the erection of a gallery, comfortable accommodation was
provided for 500 persons. The place was re-opened for religious
worship in January, 1849, and encouraged the society to labour
for increasing usefulness.

In February, 1844, Bath circuit extended its labours to Brad-
ford, in Wiltshire. Preaching was at first conducted in a large
upper room, formerly occupied as a weaver’s shop. For a time
the congregation was but small, consisting only of about thirty
persons. But success attended the preached word, and a society
was soon established. The attendance gradually increased till the
room became well filled on most occasions, and was sometimes
crowded to excess. In the spring of 1845 a building site was
purchased, with a view to provide enlarged accommodation for the
crowded congregation, by erecting a new chapel. The intended
sanctuary was speedily commenced, and was opened for Divine
worship in November of the same year, when large congregations
attended, and liberal collections were made.

Thus a prosperous church was formed, and a convenient chapel
erected for its service, within the short space of a year and nine
months; making a valuable addition to the circuit. The Bath
circuit, however, was still small and feeble when compared with
most others. Yet its progress under difficulties merits a grateful
record. In 1840 it employed but one travelling preacher, and
reported only 115 members ; in 1850 it employed two preachers,
PRIMITIVE METHODIST CONNEXION. 451

and contained 225 members, having nearly doubled its numbers
in ten years.

In the neighbouring city of Bristol, which was made the head
of a new district in 1848, some encouraging progress was also
made. In 1840 Bristol circuit reported only 240 members ; in
1850 it contained 410. The progress of the cause in this large
city was greatly impeded for many years, for lack of a suitable
place of worship ; but during the superintendency of Mr. C. T.
Harris a new chapel was erected in an excellent situation, and
opened for religious service September, 1849. It would accom-
modate nearly 500 persons without a gallery, and had good school-
rooms below, all the length of the chapel; thus furnishing
enlarged means of usefulness to the growing society. Other
chapels were erected in the circuit, which contributed to the sta-
bility and progress of the societies, but which we cannot par-
ticularly specify.

The progress of Reading circuit and its missionary efforts will
require a more lengthy notice than can be inserted of most sta-
tions. In the circuit report for 1841 it is said, “It is with
gratitude to the great Head of the church that we are enabled to
state that the home branch has been progressing during the year,
and is still doing well. We have not had such severe persecution
to contend against as in former years ; though some of our mem-
bers have been threatened with being turned out of their employ-
ments and ejected from their dwellings, if they continued to attend
our ministry, and in some instances these threatenings have
exerted an injurious influence. But considering the pressure of
the times, and the severity of the late winter, our members have
nobly stood their ground, and the increase for the year is fifty.”

High Wycombe branch had encountered considerable persecu-
tion, and passed through some severe trials ; but had nevertheless
been favoured with a measure of prosperity, some striking con-
, versions having taken place, the congregations generally having
improved, and there having been an increase of about thirty

members.
ca2
452 THE HISTORY OF THE

In Windsor branch persecution had raged more fiercely, and
some of the members had been deprived of employment for their
steadfast adherence to the cause which they had espoused. Here
the societies had scarcely retained their number of members for
the year.

During this connexional year Reading circuit extended its
missionary labours into the county of Herts. It may, however,
be necessary to state that the Primitive Methodist missionaries first
penetrated into this country in the year 1838. In the month
of August of that vear Hull circuit, assisted in pecuniary matters
by Driffield circuit, sent Mr. Samuel Chapman to commence a
mission at Hertford, the county town. He laboured hard and
zealously, extending his efforts to a considerable distance ; but
found the moral soil of the country to make but little returns for
the labour spent upon it. The Hertford mission was transferred
to Reading circuit in September, 1840, two years after its com-
mencement, but it then contained only about forty members. In
this year Reading circuit commenced missionary operations in the
southern part of the county, at Rickmansworth and in the vicinity.
But neither was this new station prosperous, and gave but little
promise of success. In the circuit report it is said, “In this
county antinomianism abounds, and Sabbath-breaking is most
awful. It is the hardest and darkest county that has come under
our missionary labours.” The circuit, however, was resolved to
persevere in its zealous efforts in this county, hoping to succeed
sooner or later, being stimulated in its enterprise by its indomi-
table superintendent, Mr. John Ride.

The number of members reported for the whole circuit this year
was 1,029, being an increase of 119, exclusive of those received
with the Hertford mission.

The following year was one of still greater prosperity. The
missionary efforts were considerably extended. We find two
preachers employed on the Hertford mission, three on Watford
mission, embracing Rickmansworth mission and many other places ;
two on Kingston mission, and one on Henley mission. We are
PRIMITIVE METHODIST CONNEXION. 453

unable to record the progress of the stations in detail, but the in-
crease of members for the whole circuit was 156.

The progress of the following year was still greater. We find
two preachers on the Hertford mission as before, two on St. Al-
bans, embracing Watford mission in whole or in part, two on
Brentford mission, embracing probably Kingston mission, one on
Henley mission, and two on Essex mission, the circuit having
pushed its labours forward into this south-eastern country.

St. Albans was first visited from Aylesbury circuit. Whilst Mr.
Henry Higginson was employed by that circuit in missionary
labours at Luton, Dunstable, and other places in Bedfordshire, in
the spring of 1839, he preached in the market-place at St. Alban’s
to a rude and disorderly congregation. One gentleman, however,
sympathized with him, and told him that he was ashamed of their
conduct, and encouraged him in his efforts to do good in the place.
In 1843 we find this ancient town a mission station under the
care of Reading circuit.

The number of members in this circuit and its missions, reported
to the conference of 1843, was 1,452, being an increase of 267 for
the year.

During the ensuing year these missions were placed under the
care of the General Missionary Committee: Reading circuit re-
taining only High Wycombe and Windsor branches, besides the
home part. In 1848 these branches were made into separate
circuits ; the former with 252 members, and the latter with 270,
Maidenhead being placed at the head of the station. In 1850
High Wycombe circuit reported 319 members, and Maidenhead
circuit 258 ; the former having an encouraging increase, and the
latter a small diminution in the number of its members. Reading
circuit having now neither branches nor separate missions con-
nected with it was reduced to the number of 630 members. A
brief notice of its further progress may be found in the following
chapter.

A short account of the progress of Aylesbury and Banbury
circuits must close our review of Brinkworth district for the
454 THE HISTORY OF THE

present chapter. In 1840 Aylesbury circuit reported 500 mem-
bers. The ensuing year was one of prosperity. In the report for
1841 it is said, “ During the year the circuit has been visited with
refreshing seasons from the presence of the Lord, and many sin-
ners have been turned from darkness to light. Luton branch has
157members, and Buckingham branch 140, being an increase of sixty
during the year.” The increase in the whole circuit was 115. The
following year was also a prosperous one, the number of members
reported was 715, being an increase of 100 for the year. On
leaving the circuit in July, 1842, Mr. Samuel Turner, who had
been the superintendent of the station for four years, had the
gratification of reporting considerable progress. “The increase
tor the four years,” he says, “is 485. We have likewise ten
chapels, not one of which was occupied by our people when I
entered the station; and have opened a promising mission at
Newport Pagnell. I have had several excellent colleagues with
me, whose praise is in all the churches; and the local preachers
have laboured nobly. Our poor people, too, have liberally sup-
ported us. Their self-denial, their christian charity, and the deep
interest they have taken in the work of God, are worthy of
honourable mention.”

In 1848 we find Luton branch made into a separate circuit, and
a preacher stationed on Newport Pagnell mission, but the in-
crease of members in the whole circuit was only small. During
the next six years the circuit made gradual, but not rapid pro-
gress. In 1850 it reported 407 members in the home branch, 99
for Buckingham branch, and 135 for Newport Pagnell mission—
641 in all. Luton circuit also made gradual, though not rapid
advancement. In 1844 it reported 183 members, in 1850, 255,
being an increase of 72 for six years.

Banbury circuit appears to have more than doubled its number
of members between the conference of 1840 and that of 1850;
having reported only 262 in the former year, and 689 in the
latter, including 215 in Southam branch. The town of Banbury
shared somewhat largely in the prosperity which these figures
PRIMITIVE METHODIST CONNEXION. 455

indicate. A small chapel had been erected there about the year
1839, but being behind two cottages, and the only road to it being
through a dark passage, it was but poorly attended, and the
society continued feeble. In 1847 the cottages were taken down,
and the chapel enlarged, being brought within three feet of the
street. In the following year considerable improvement took
place in the number of attendants, and the work of God prospered
among them. In February, 1849, Mr. Samuel Turner, then
superintendent of the circuit, reported that within the two pre-
ceding quarters the society and congregation had nearly doubled.

Southam branch was also favoured with rich effusions of the
Holy Spirit, under the superintendency of Mr. James Mules. In the
beginning of the year 1848 Mr. M. writes,—“ For the last few
weeks the Spirit of God has been poured out in an eminent de-
gree, and old and young of both sexes have believed in Jesus, and
been brought into the liberty of the children of God. At Napton
upwards of thirty have been converted, among whom are some
who were our worst enemies. Most of the new converts are
going from house to house proclaiming what God has done for
their souls,—and the saving influence is extending ; husbands and
wives, parents and children, are turning to the Lord. At Fen-
ney Compton we have a blessed work. Six months ago we could
not depend upon having a dozen hearers to preach to; but now
people flock in crowds, and our place of worship is become too
contracted. We have also had several conversions at other places,
and our way is now open into several large villages where there
are no dissenters. The harvest is great, but the labourers are
few. May the Lord raise up many, and thrust them forth to
gather in the ripening grain.”

Some new places were likewise visited successfully, and societies
formed thereat, in the vicinity of Banbury, one of which may be
noticed. Lower Middleton was visited about the year 1841, when
preaching was conducted in the open-air, in the midst of a large
and much neglected population. Great good was effected, and a
promising society was established. In 1848 a Sabbath-school was
456 THE HISTORY OF THE

commenced, which rendered the preaching place too small. A new
chapel was therefore erected in the following year, and opened for
divine worship in the month of December.

Before we narrate the missionary labours conducted under the
direction of the General Missionary Committee, it may be proper
to record some of the causes which led to the appointment of that
committee. Among these causes may be placed the superannua-
tion of Messrs. Bourne and Clowes, the appointment of Mr. John
Flesher to the editorship of the connexional magazines, and the
removal of the book establishment to London. Mr. Hugh Bourne
had conducted the connexional periodicals from the beginning,
eight of the first numbers excepted, to the conference of 1842,
when his advancing age was thought to require relief from his
arduous duties. Mr. Clowes had laboured comparatively little for
several years, his former extraordinary exertions having so en-
feebled his constitution as to make continuous labour impossible.
The conference of 1842 deemed it proper to superannuate both,
which was effected in a respectful manner, and suitable provision
was made for their comfortable maintenance. Mr. John Flesher
succeeded Mr. Bourne as editor of the magazines in January,
1843, and removed to Bemersley for the purpose. He soon found
the inconvenience of having a book room and printing establish-
ment in so obscure a situation. For many years this had been
unavoidable, and the Messrs. Bourne had rendered good service
to the connexion by the establishment of the book-room, when it
was impracticable to establish it elsewhere. And while the con-
nexion was mainly limited to the midland and northern counties,
the inconveniences of the situation were not so sensibly felt. Mr.
Flesher, however, rightly judged that the printing could be done
at a much cheaper rate in the metropolis, and that the affairs of
the book-room could be more advantageously conducted there
than in the country. Suitable inquiries were made, and a full
report was presented to the conference of 1843, when it was re-
solved that the book establishment should be removed to London
as early as possible. Mr. Flesher was re-appointed editor ; Mr.
PRIMITIVE METHODIST CONNEXION. 457

John Hallam was appointed General Book Steward, and Mr.
Thomas Holliday his assistant. Experience has amply testified
the wisdom of this arrangement, and the principal connexional
funds have largely reaped the peeuniary advantages resulting
from it.

A General Missionary Committee was also appointed at the
same conference, at which it was determined to remove the book
establishment to London. One had been appointed in the year
1825, as noticed in a former portion of this volume ; but its sphere
of operations had been very limited, numerous circuits having con-
tinued to carry on missionary exertions under their own manage-
ment. But the conference of 1843 considering this method as no
onger practicable on a large scale, appointed a General Missionary
Committee to conduct operations in a more efficient manner, ap-
pointed a salaried secretary, that he might be able to devote most
of his time and energies to the supervision and extension of
missions. We cannot better describe the duties of the committee
and of the secretary than in the words of the minutes of the con-
ference relating thereto, which we here insert. ‘“ The General
Missionary Committee shall, from conference to conference, direct
the movements of those missionaries who shall be placed under its
care; shall examine their journals, reports, and accounts; pay
their salaries, administer instruction and reproof, and furnish re-
ports of them to the district meetings and conferences ; shall open
new missions, offer suggestions to circuits and missions about
holding missionary meetings, and obtaining donations and sub-
scriptions to aid the missionary cause ; shall furnish the requisite
boxes, books, cards, and printed reports; and shall seek to have
its suggestions and the laws affecting the missionary work faith-
fully and spiritedly carried out in all their bearings.

«The General Treasurer shall invest the unemployed money of
the society in a respectable bank, and draw it therefrom, and remit
it as the committee shall direct. :

“The General Secretary shall receive and answer letters about
the missions, enter the missionary accounts and the committee’s
458 THE HISTORY OF THE

minutes in a book which shall be provided for the purpose ; shall
prepare printed reports, books, and cards for circulation in the
different stations ; shall assist the general treasurer, and shall be
employed as a deputation to aid in holding missionary services, as
the committee shall direct.”

Numerous regulations on missionary matters were made at the
same conference, which it is not necessary to specify, except one,
which gave permission to circuits having mission stations under
their care either to retain those stations under their own manage-
ment or to transfer them to the General Missionary Committee,
should that committee deem it prudent to take charge of them.
The following home mission stations were at once placed under
the care of the committee :—London, Isle of Wight, Portsmouth,
Southampton, Brighton, Bedford, Sheerness, Ramsgate, Maidstone,
Canterbury, and Lisburn. The late Mr. John Garner was the first
General Missionary Secretary; the late Mr. T. Holliday the.
treasurer; Messrs. Flesher and Hallam influential members of the
executive, and Mr. W. Harland, superintendent of the London
mission, was appointed general superintendent of the home
missions, an office whose duties were not defined, and which con-
tinued only for one year. As these brethren were the executive
of the committee, it was deemed best for the business to be trans-
acted in London, and a small room was obtained for the purpose
in connection with the book-room.

During the year a new mission was begun at Bradwell, in
Essex, where considerable good was effected for a time, but which
was afterwards abandoned through the occurrence of several ad-
verse circumstances. At the following conference we find North-
ampton mission of Burland circuit, the mission stations in the
Channel Islands, the Irish missions, those recently commenced
by Reading circuit, and several others, placed under the care of
the committee; making in all twenty-seven home mission sta-
tions, on which forty-one missionaries were employed. Some of
these missions were among the least successful which the con-
nexion had ever attempted to establish, and could not have been
PRIMITIVE METHODIST CONNEXION, 459

sustained much longer by the respective circuits by which they
were undertaken ; others were more promising, and made better
returns for the labour and expense expended upon them. The
progress of some of them may be briefly noticed. Maidstone
mission, in Kent, extended its borders considerably in the year
1844 and 1845. In 1844, the late Mr. Calver, a local preacher
in Ipswich circuit, removed thence to Chatham, and finding no
members of his own corhmunity there, and believing that mission-
ary efforts might be productive of great good in that populous
district, he went to Maidstone to invite Mr. Loxton, the mission-
ary there, to visit Chatham and the vicinity, and establish preach-
ing. Mr. Loxton complied with the invitation; preaching services
were thenceforward regularly held, a society was formed, and the
work gradually extended to neighbouring places. In five years
afterwards Chatham was separated from Maidstone mission, and
made the head of a separate station with 185 members. About
the same time, or some months before, Mr. Loxton was invited to
commence missionary operations at Chatham, eight miles to the
north of Maidstone, he was requested by Mr. 8. Doust to visit
Goudhurst, thirteen miles to the south. He visited the latter
place on the 30th of January, 1844, and preached in the evening,
and a young man professed to obtain the liberty of the gospel
under the sermon. The good work begun at Goudhurst, spread
thence to Horsemonden, three miles distant. Mr. 8. Doust and
two of his brothers rented a house there for religious services at
four shillings per week, at their own expense, and assisted in
holding meetings therein. On the 11th of February Mr. Loxton
preached twice at Horsemonden, and says in his journal for that
day. “ Here our prospects are very cheering. The population of
the parish is 1218 ; there is no dissenting interest in it, and the
parish church is a mile from the village. When I missioned
Goudhurst the brethren there wished to know how it must be
supplied with religious services. I advised them to be contented
with one sermon a week, and to spend their spare time and ener-
gies in some neighbouring village,—they adopted my suggestion,
460 THE HISTORY OF THE

and fixed their outer post at Horsemonden. For some time above
a hundred persons have assembled to hear the word of life, and
‘we have now twelve members on trial, and a Sunday-school of
between twenty and thirty children.” Some time afterwards a
chapel was erected there, which has been the birth-place of many
souls.

Mr. W. Cooper succeeded Mr. Loxton on the Maidstone mis-
sion, and zealously prosecuted his missionary enterprise. At his
urgent requests the General Missionary Committee sent two ad-
ditional missionaries to assist him, and many fresh places were
then visited, among which were Marden Beach, Tow] Hill, Would-
ham, Chesnut Street, and the important. town of Gravesend.
Several attempts had previously been made by the friends in Lon-
don to establish an interest in this town, but the distance pre-
vented them from prosecuting the enterprise with vigour, and
their efforts therefore proved unsuccessful. Nor were the zealous
and laborious efforts of Mr. Cooper and his colleagues attended,
for some time, with the promise of much better results. On
several occasions, after walking thither, sixteen miles from Maid-
stone, they could not obtain a congregation of more than four or
five persons. Many advised them to give up the place, saying,
they would never succeed; but they nobly persevered in spite of
numerous difficulties and discouragements, and, after some time,
a cheering degree of success rewarded their toil, and that of their
successors. The first place of worship they occupied was the
Temperance Hall ; but on account of some changes in the trustee-
ship, they were soon obliged to leave it, and take refuge in an
inconvenient room in Stone Street, the way into which was down
several steps. This place too they had some time afterwards to
quit; and when Mr. Jesse Ashworth first visited the town he
found the friends without any place to worship in, except the
the open-air. A very humble building at one end of the town,
which had been used for a salting-house, was next obtained, and
fitted up for religious worship. In this lowly place the socicty and
the Sabbath-school prospered encouragingly, and many sinners
PRIMITIVE METHODIST CONNEXION. 461

were converted to God. But at the expiration of a year it was
relinquished for a commodious place in the central part of the
town. Just after the opening of this place Mr. Ashworth wrote,
«© When we contrast our present with our past circumstances, we
cannot but exclaim, ‘What has God wrought!’ During the last
fifteen months we have raised in Gravesend alone above sixty
pounds for different purposes, in addition to the quarterly col-
lections and weekly subscriptions towards the support of the
missionaries. About five years ago we had neither a member nor
a Sabbath-scholar in this town ; now we have sixty-five members
and a hundred Sabbath scholars.”

Canterbury mission also made some progress. In the city the
society loug continued feeble, and the congregation small; but at
Petham, five miles distant, great good was effected in the midst of
great opposition and persecution. Mr. Charles Parker was the
first missionary who preached here ; and a society was soon formed
of those who had been brought to the Lord under his ministry and
that of his fellow-labourers. Several of the members were, how-
ever, deprived of their empluyments, and turned out of their
houses for uniting with the despised community. But they were
faithful to their religious convictions, and continued to assemble
together for worship; and when they could obtain no house in
which to perform their devotions, they repaired early on the
Sabbath-mornings to an old stone quarry, where they united in
exercises of prayer and praise. At length Divine Providence in-
terposed in their behalf, a new chapel was erected in an eligible
situation, a large congregation attended it, and a flourishing
society encouraged the despised and persecuted missionaries. This
proved an occasion of considerable expense to the clergyman of
the parish, a bitter opponent, as, in order to prevent the rapid
spread of dissent or heresy, he deemed it necessary to employ a
curate, and to hold additiona] services in his church. It is proper
to add that the men who had been deprived of their employments
and obliged to quit their dwellings for their religious fidelity were
462 THE HISTORY OF THE

afterwards favoured with secular prosperity, and rose considerably
in the scale of society.

The further progress of the Kentish missions will be noticed in
the following chapter.

Croydon mission, Surrey, claims a brief record. Mr. D. Hodgson
a local preacher in one of the midland counties, having removed to
the rising town of Croydon, applied to London mission authorities
for a supply of preachers. His application was successful; Mr.
Ride and others visited the place, and formed a small society.
Croyden, Sydenham, and other places became regularly visited,
and in 1849 we find Croyden mission under the care of the Gen-
eral Missionary Committee. Mr. Hodgson zealously exerted
himself in various ways for the good of the cause, and largely con-
tributed towards the support of the mission ; and the missionaries
and other brethren prosecuted their zealous efforts with fidelity
and perseverance; but though their labours were not altogether
fruitless, we find only forty-eight members reported to the confer-
ence of 1850.

Hertfordshire missions next come under our consideration. In
a former page we mentioned the visit of Mr. H. Higginson to St.
Albans, and his preaching in the market-place to a rude and dis-
orderly congregation. Considerable good was done under the
labours of his successors ; but “ for some time the society had to
struggle with great difficulties, principally for the want of a place
sufficiently large to contain the congregations.” During the su-
perintendency of Mr. G. Grigg certain premises were taken on
rent, a part of which was fitted up for a preaching-room, in which
many sinners were converted to the Lord. But the enlarged
prosperity realized towards the close of the year 1843 required in-
creased accommodation, and the preaching-room was altered so as
to seat seventy additional hearers. It was, however, still too
small; and the flattering prospect of great success led to the erec-
tion of a commodious chapel, which was opened for divine worship
in December, 1844. This was an imprudent step, and unhappily
involved the trustees and the society in serious difficulties. A
PRIMITIVE METHODIST CONNEXION. 463

succession of disasters ensued, which rendered this chapel case one
of the most painful and distressing which the connexion ever ex-
perienced, and which greatly impeded the progress of the mission.
At the conference of 1850 there were only seventy-six members
on this station.

Hertford mission promised to be more successful. The zealous
and enterprising labours of Mr. John Guy and his colleagues were
crowned with the Divine blessing. In November, 1845, Mr. Guy,
writing to the editor of the connexional magazine, says,—‘ Places
in Hertfordshire, formerly proverbial for spiritual apathy, have
been graciously visited by the Lord. Hitchin is a considerable
market-town, sixteen miles from Hertford, on the north road. I
nnderstand that Mr. 8. Chapman preached here a few times in
1839, but that the persecution which befel him and his colleague,
caused them to relinquish the place. At the beginning of the last
summer we resolved to make another attempt to carry the people
the gospel by preaching in the open-air. Importunate prayer for
the Divine blessing was made for several weeks, and one Saturday
night I went to hoist the gospel flag at Hitchin Hill, a hamlet
adjoining the town. Many of the residents, including a number
of profane persons, heard me; some of whom, I have been in-
formed, have not been heard to swear since. A few weeks after-
wards we supplied the town with Sabbath preaching; and then
persecution commenced. Several of the brethren were roughly
treated, being beaten with a dead cat, and abused with divers
missiles. And being forbidden to stand in a court amidst a dense
population of perishing souls, we were obliged to confine our la-
bours to Hitchin Hill. Here, too, we have encountered persecu-
tion. One Sunday afternoon when I arrived I found that there
had just been a race of asses (!); and some of its drunken abettors
opposed me throughout the service. Notwithstanding these things,
five persons have been converted, and have joined the society ;
and we have obtained a house to preach in, and have the prospect
of extensive usefulness.

« At Wymondley, two miles from Hitchin, we effected an open-
464 THE HISTORY OF THE

ing last summer ; when a house was obtained for our services, and
a small society was soon formed. But alas! we were soon turned
out of doors, and the members were dispersed. Still, preaching
was continued on the green, and another house has been opened
for our reception. On Monday evening, November 17th, I
preached therein, and formed a class of nine members. I have
just had an invitation to open Bishop Stortford, fourteen miles to
the east of Hertford, but I fear I cannot supply it unless the
General Missionary Committee can allow us another preacher.”

A few months later Mr. Guy reported the conversion of sinners
at Hertford, the prospect of success at Ware, and the attention
with which his preaching had been listened to in a public room at
Bishop Stortford. Mr. R. Beesley also reported the prosperity of
the work of God at Baldock, where twenty conversions had taken
place within a fortnight.

In 1847 we find the Hertford mission divided into two stations,
Mr. John Woodcock being appointed to Hertford, and Messrs. J.
Guy and E. Powell to Baldock. In November of that year Mr-
Woodcock gave a distressing account of the state of morals in the
county town, and in the neighbouring villages. “In Hertford,”
he says, “ there are eight places of worship, but the moral state of
the people is awful. Often am I. horror-stricken while passing
through the streets on the Lord’s day, to see the manner in which
the Sabbath is desecrated, grocers, butchers, bakers, gardeners,
and fishmongers, are as actively engaged in business during the
first part of the Sabbath-day as on any other day; and the au-
thorities of the town actually countenance the evil.” “Many of
the villages,” he adds, “have no means of grace, and but few of
the inhabitants enter either church or chapel.” The number of
members on his station had, however, increased about twenty from
the time on which he entered upon it, and two additional chapels
to preach in had been obtained.

Baldock mission was somewhat more prosperous. In reporting
the erection of a chapel at Baldock, Mr. Guy says, ‘« When our
people first missioned this neat little town, containing about 2,000
PRIMITIVE METHODIST CONNEXION. AG

inhabitants, Norton End, commonly called Hell End, on account
of the general immorality of its residents, became the scene of
their labours. Brother G. Grigg preached the first sermon to
them, and Brother William Jones supplied them with regular
preaching services; but these, for some time, were not of much
apparent use. In the autumn of 1844 the word began to take
effect, and in a few weeks about sixty persons were converted to
God. <A chapel now became necessary to accommodate our in-
creasing congregation, and incessant prayer was made for a
suitable place of worship.” Two cottages were subsequently pur-
chased, which were converted into a chapel, and opened for
religious worship in April, 1847.

In August of the same year Mr. Guy and his colleague ex-
tended their labours to Biggleswade, eight miles north of Baldock.
On the first of the month Mr. Guy preached there three times
in the open-air to attentive congregations, and with a cheering
prospect of success. About two months afterwards he wrote,
“Every Sabbath we have had large congregations, solemn at-
tention has been paid to the Word of Life, and we are beginning
to see some encouraging fruit of our labours. Several houses are
open for prayer-meetings, but none are sufliciently large to admit
the congregations. Between four and five hundred hearers attend
the Sabbath afternoon’s services, and six or seven hundred those
of the evening. Many persons are convinced of sin, and several
have been set at liberty. Last week brother Powell formed a class
of four persons. On Sunday I led a lovefeast, when one persou
spoke of being convinced of sin the first Sabbath I preached there,
and the speech of a youth who had been brought to God under
brother Powell was very powerful. The service throughout was
very refreshing, and at the close three persons were received as
members on trial. A little after five o’clock I spoke out of doors
to about 500 people, and conducted a prayer-meeting at a re-
spectable house from eight till nearly ten, four persons being in
deep distress. As I was leaving the town a man informed me
that he saw many persons attend our preachings who had not

HH
466 THE HISTORY OF THE

usually attended any place of worship. I replied that those were
the persons whom we sought to bring to the Saviour’s fold.” A
few months afterwards he gives further intelligence of the progress
of the good work at this town. “In my last communication I
stated that four persons had been converted and formed into a
society at Biggleswade ; I now rejoice to state that fifty more have
been awakened to righteousness, and have fled for refuge to the
hope set before them in the Gospel. Such an awakening has not
taken place there since the last generation, and perhaps at no
former period. We continued our preaching services in the open-
air till near Christmas, on week-day evenings as well as on the
Sabbath ; somtimes by mooulight and sometimes by lamp and
lantern light. Deep solemnity pervaded the assembled crowd
from time to time; and when we retired to cottages for prayer,
we were followed by broken-hearted penitents. The sorrow of
some of them deepened for a week or two before they found re-
lief; while that of others was turned into joy in a few hours.
Short sermons and exhortations have been owned of the Lord in
this revival; but in prayer-meetings especially He hath shown
Himself mighty to save. On Mondays and Fridays we have had
prayer-meetings at ten o’clock, with good effect. There is a visi-
ble change for the better in the morals of the labouring classes
generally ; and those who move in higher circles begin to see it.
We are now in great need of a preaching-room or chapel. The
gentleman who invited us to Biggleswade has placed his van-shed
and warehouse at our service; but he will soon want his ware-
house for his own use. We are, therefore, praying to the Lord
to open our way for a room or chapel.”

From Biggleswade the good work spread to Caldicote, a small
hamlet in the vicinity, where several souls were saved, and formed
into a society.

Wrestlingworth was also visited successfully. ‘Ten persons,”
says Mr. Guy, “have joined our society here, most of whom
can rejoice in the pardoning love of God; and the glory of the
Lord is being revealed so as it has not been-seen before. A friend
PRIMITIVE METHODIST CONNEXION, 467

who has united with us has fitted up a small barn, for which we
are to pay him a rental of two pounds per year.”

In the spring of 1849 Mr. Guy says, “Our places are generally
well attended ; indeed, Baldock chapel is become too small for the
congregation. At Stevenage, too, where we had many reverses,
the Lord has sent us a reviving shower; several sinners have
been converted, and the congregation is too large for the cottage
in which we preach. East Hatley, a small parish in Cambridge-
shire, thirteen miles from Baldock, was visited last summer, and
a good work speedily commenced among nearly all the poor in-
habitants. The clerk of the parish was renewed by Divine grace,
and opened his house for preaching; our services have been held
in it during the winter, and several remarkable instances of the
saving power of God have been witnessed. But the clerk’s master
remains unconverted ; and though we have seventeen members in
society they are likely to be scattered, unless the Lord interpose
in our behalf. The whole of the parish belongs to Downing Col-
lege. I visited Croyden, an adjoining village, last summer, and
a good impression was made; but not obtaining a house in which
to conduct our services our labours there seem to be lost. Wendy,
in the same neighbourhood, was opened with a good prospect, and
the clergyman heard us with approbation ; but we could not get a
house to worship in during winter.

“ Littlington, a large village near Royston, was opened last
summer and a large and deeply attentive congregation regularly
attended our services ; after a time we obtained a preaching-house,
and formed a society, and the work is now prospering there.

« We have been shut out of doors at Norton Arsley, and Clip-
ton, and have thereby lost several members ; and at Biggleswade
our interest has been much damaged for lack of a suitable place of
worship. On these accounts many persons who would otherwise
have been in church-fellowship with us have entered the pale of
other societies.

«« At Caldecote and Holm, near Biggleswade, the work is pro-
gressing ; and lately we have opened Langley, where we have the

HH 2
468 THE HISTORY OF THE

prospect of success.” The number of members on this mission in
1850 was 170. ,

The selection of a new mission station at Calder Bank, in Scot-
land, claims a brief notice, with which we must close our observa-
tions for the present respecting home missionary operations.
Some members of the Primitive Methodist Connexion having re-
moved to that neighbourhood, for the sake of employment at the
iron works, were desirous for the preachers of their own com-
munity to visit the locality, and establish regular religious services.
Accordingly, Mr. Christopher Hallam, then stationed at Glasgow,
visited the neighbourhood, and met with a kind reception. In
the denominational magazine for April, 1848, we find the follow-
ing account of his labours. “Mr. Hallam has recently commenced
preaching here, at Gartness, and other places; success has crowned
his efforts, and several societies have been formed. The Calder
Bank Ironworks Company contribute 10s. a week towards his
support, besides the use of a house as a residence, and a chapel in
which to preach and conduct other religious services.” The
liberality of the company rendered the maintenance of this mission
but a trifling expense to the funds of the connexion, and a con-
siderable amount of good was accomplished through the blessing
of God on the labours of the missionaries successively stationed
there.

We find nothing in the Irish missions of sufficient importance
to merit a record in this chapter, and therefore proceed at once to
chronicle the progress of the Canadian mission. In the months
of January and February, 1841, a great revival of religion took
place in the Toronto circuit. “ Protracted meetings,” or special
services, were held at different places with extraordinary effect,
about 200 souls being brought to God thereat.

At the conference of 1842 the number of members in Canada
was reported at 663. There were then three stations,—Toronto,
Brampton, and Markham, and two preachers employed on each.
With a view to more efficient management, these circuits were
made into a separate district, and empowered to hold a” yearly
PRIMITIVE METHODIST CONNEXION. 469

district meeting similar to the district meetings at home. A dis-
trict committee was also appointed to “ be governed by the same
rules as the district committees in England.”

The increase of members for the following year was 242; and
additional regulations were made in order to extend the mission-
ary operations in Canada. The district was “ placed under the
care of the General Missionary Committee” in England which
was empowered to send additional missionaries thither, to aid in
supporting those already there, and to arrange in receiving there-
from monthly accounts of the progress of the work. Directions
were likewise given for a missionary society to be organized in
Canada, in order to raise funds for enlarged missionary operations
in that rising province; and to prevent embarrassment by under-
taking more missions than could be sustained, it was arranged
that no mission should be undertaken in that country without
the sanction of the Canadian District Committee. These regula-
lations were beneficial in their operation. Liberal contributions
were obtained in Canada, the missions were extended, and an
encouraging accession was made to the number of members. The
report for 1844 contained ten travelling preachers, eighty-three
local preachers, 1004 members of society, 172 on trial, twelve
chapels, four Sunday-schools, forty-three teachers, and 269
scholars. At the conference of this year Mr. Hugh Bourne, though
upwards of seventy years of age, volunteered his services as visitor
and inspector of the missions in Canada. His age and infirmities
led many of the leading friends of conference to question the
prudence of the proposal; but such was his urgency that the
respectful opposition of his brethren at last gave way, and his
offer was accepted. Arrangements were made for his outfit and
comfortable support, and he was to stay as long as he chose, and
the expenses of his return to be met by the Missionary Com-
mitte. He was to be “under the joint direction of the General
Missionary Committee and the Canadian District Committee,”
which were required to arrange matters so as to “render his mis-
sion, that of an adviser, in carrying out the purposes of the com-
470 THE HISTORY OF THE

mittees respecting the missionary work.” We accordingly find
his name on the stations for Canada, as “‘ Adviser from the Eng-
lish conference.” On Wednesday, July 3rd, he sailed from
Liverpool, and after a tedious passage, during which he suffered
much from sea sickness, he arrived in safety in Canada. As early
as practicable he visited the respective stations ; no small task for
aman of his years. His visit, however, was not the most happy
either to himself or the leading brethren there; a difference of
views on some subjects having in some measure interrupted the
harmony which it was desirable to maintain. This may chiefly be
accounted for from his advanced age, and the widely different
circumstances of the Canadian missions from those of England.
He returned through a part of the United States, and arrived in
England in sufficient time to attend the conference at Tunstall in
1846. We find the number of members reported for the Canadian
missions in 1845 to be 1143, some fewer than the total reported
in 1844. In 1846 there was another small diminution. But the
tide of prosperity returned in the following year, the number of
members reported to the conference of 1847 being 1246. During
the ensuing year several new chapels were erected, and placed in
easy circumstances ; some of the missions were extended, and an
encouraging addition was made to the number of members. The
report for 1848 contained eight principal stations, fourteen mis-
sionaries, twenty-three connexional chapels, fifteen Sabbath-
schools, 764 scholars, 128 teachers, and 1343 members of society.
The next succeeding year was one of greater progress, the number
of members having risen to 1,526. In 1850 the number reported
was 1,630, about 1,000 more than in 1840. Could the urgent
calls for missionaries have been promptly met, a much greater
increase would doubtless have been realized. During the period
in question Messrs. T. Adams, J. Towler, W. Gledhill, and J.
Davison, were sent from the ranks of the regular ministry in
England, and rendered good service to the stations in Canada.
Mr. Davison’s age, experience, and wisdom, enabled him to afford
valuable assistance in the committees of management. But could
PRIMITIVE METHODIST CONNEXION. 471

the supply of missionaries have been quadrupled much larger
accessions would have been made to the mission churches, and
the cause in Canada would have been both greatly strengthened
and widely extended. Its further progress will be noticed in the
ensuing chapter.

We must now glance at the missions in the United States of
America. The societies in the Eastern States had for some years
been independent of the connexion in England, though they con-
tinued to retain a friendly relation. But an official communication
therefrom was sent to the British conference of 1843, urgently
requesting a formal union with the connexion, which on certain
conditions was complied with. At the following conference the
General Missionary Committee was empowered to send a super-
intendent to the missions there, and to support him, should the
missions not be able to do so. Considerable delay, however, was
occasioned in carrying out this purpose, through the failure of the
Committee’s negotiations with several brethren deemed competent
for the undertaking. But towards the close of the year 1845 the
committee made satisfactory arrangements with Mr. W. Towler,
then superintendent of Oldham circuit; and he and his family
embarked for New York on the 17th of December, and arrived
there on the 25th of January, 1846. He applied himself with
great zeal and assiduity to the duties of his mission, and the
feeble and scattered societies were soon inspired with new life,
and encouraged to hope for brighter and better days. But Mr.
Towler was not a man of strong constitution, or of robust health.
He was tall, and had a commanding aspect, but was ill qualified
to sustain much toilsome labour, or to endure the great and sud~
den changes of temperature of the American climate, which soon
affected his feeble frame. In the beginning of October, 1846, he
paid a visit to Canada according to request, and preached and
delivered addresses to large assemblies at Toronto. He preached
a missionary sermon in the British Wesleyan chapel, kindly lent
for the occasion, to above 2,000 persons, and was courteously
assisted by Mr. Harvard, superintendent of the Wesleyan mis-
472 THE HISTORY OF THE

sions. On the following evening he spoke at a missionary meeting
in the same chapel, giving a clear and rapid sketch of the con-
nexion which he represented, and of its missionary operations.
The few weeks he spent in Toronto were “times of refreshing”
and of great encouragement to the friends; but little did the
large audiences which were thrilled with his eloquent appeals
imagine that his course was so near its termination. He arrived
at New York, on his return from Canada, on the 6th of Novem-
ber, and on the following day found himself very ill. His case
was not fully understood either by himself or the medical gentle-
man that attended him. Hence he continued to preach, and to
devote himself to anxious and onerous duties, when he should
have enjoyed perfect repose. General prostration rapidly ensued,
and on the 2nd of December his medical attendant was surprised
to find him in a hopeless state, and said, “ he must have worn out
his powers, and exhausted himself by mental exertion.” On the
4th he died of congestion of the brain, at the early age of forty
years. Mr. Towler was a man of superior mental powers, of
general information, and of accomplished manners. His preaching
was instructive, animated, and eloquent. Uncommon power
frequently attended it, so that his audiences were sometimes as
if electrified under his almost overwhelming appeals. But his
fragile frame did not allow him to perform the amount of pastoral
labour which was expected of him in common with his brethren,
which produced unfavourable impressions concerning him among
some who could not understand how the labours of a preacher
could exhaust his strength. The closing scenes of his life were in
harmony with his course. He was graciously sustained by his
Divine Master in the prospect of dissolution, and he died in the
peaceful possession of christian faith and hope. His unexpected
death was a severe shock to the societies in whose welfare he took
a lively interest; and no successor being appointed they soon
reverted to their former state of independence of the connexion
in England, though retaining as before a friendly relation.

In the Western States of the Union more successful efforts
PRIMITIVE METHODIST CONNEXION. 473

were made to establish Primitive Methodism. In the year 1842
Mr. John Leekly emigrated to America, and settled near Galena,
Illinois. He was one of the first converts of the Primitive Me-
thodist missionaries at Middleton-in-Teesdale, in the north of
England. In due time his gifts were employed in the capacity of
a local preacher, and for a short time he was engaged in the regu-
lar ministry, from which he withdrew from a sense of his unfitness
for the work. When he settled near Galena, where his brother,
T. B. Leekley, and other members of the family then lived, he
resolved to do his utmost to spread the truths of the Gospel in the
neighbourhood around him, and to establish the discipline and
usages of the Primitive Methodists. Accordingly, he and others,
amounting in all to nine persons, formed themselves into a Primi-
tive Methodist society. In February, 1843, the little company
held their first quarterly meeting at Granthill, near Galena, when
they engaged a travelling preacher, and made other suitable
arrangements for carrying forward the work of God. The efforts
of the friends in this new country were crowned with a measure of
success. In 1847 they had in society 280 members, employed four
travelling preachers, and had numerous calls to visit fresh places.
They were naturally desirous of maintaining a formal union with
the connexion in England; but the difficulty of properly main-
taining the discipline of the connexion in the United States made
the authorities at home unwilling to make another effort for the
purpose. It was deemed best for the brethren in the Western
States, like those in the Eastern ones, to be self-governed and
self-sustained, while friendly correspondence should be maintained
between the American societies and those in England. The
societies in the Western States therefore formed themselves into
an independent community, and in May, 1847, held a conference,
which they designated “The Primitive Methodist Western Con-
ference of the State of Illinois and Winconsin Territory.” Several
preachers were soon afterwards recommended by the authorities in
England to the rising community in the far west of America, and
they found among them encouraging spheres of labour and cheerful
474 THE HISTORY OF THE

supports. Mr. Leekley watched the progress of the infant com-
munity with paternal interest, and lived to see its borders greatly
enlarged, and its members increase to about 1000. After suffering
much and long with exemplary patience and resignation to the
Divine will, he departed in peace in February, 1854, in the fifty-
first year of his age. He was aman of respectable intelligence
and of great christian excellencies. His memory is embalmed in
the grateful remembrance of those who knew him, and the benefits
resulting from his labours will be long felt in the country of his
adoption, and where his ashes await the resurrection of the just.
Another brief notice of the community of which he was the father
may be found in the following chapter.

‘We must now turn from the western to the southern world,
and narrate the commencement and progress of missionary opera-
tions there. The colony of South Australia first claims our
attention. Mr. John Wiltshire, a local preacher in Darlaston
circuit, and Mr. John Rowlands, an office-bearer in Oswestry
circuit, arrived in this colony in June, 1840, and soon afterwards
made arrangements for holding regular religious services and for
forming a Primitive Methodist society in the land of their adoption.
Having met with a member from Berkshire, and a man and his
wife who had been members in Guernsey, they united in holding
an open-air service in the streets of Adelaide, on Sunday, July
26th. In the evening preaching was conducted at the house of
Mr. Wiltshire, when a society was formed, the first Primitive
Methodist society in the southern hemisphere. Thenceforward
open-air preaching was regularly conducted on Sunday afternoons,
when the weather would permit, and at Mr. Wiltshire’s house in
the evening, till his removal to an inconvenient distance. Mr.
John Bullock, from Yorkshire then gave a site of leasehold land
for a small chapel, which was speedily erected, and opened for
divine worship in October, 1840. At the quarterly meeting of
March, 1841, the brethren reported seven local preachers, sixteen
members of society, and twenty Sabbath-school scholars ; and an
urgent application was made to Darlaston and Oswestry circuits
PRIMITIVE METHODIST CONNEXION. 47)

for a regular missionary to be sent. This would have been too
responsible an undertaking for two single circuits ; but the subject
was brought before the conference of 1$42, which authorised the
General Missionary Committee to send a missionary to South
Australia as soon as sufficient funds should be raised for the pur-
pose. Some delay took place in carrying this purpose into effect.
The lack of greater success on the American continent operated
prejudicially on some minds, damping their zeal for missionary
operations abroad. A plan was suggested by the Bottesford circuit
for enlisting the children in the connexional Sabbath-schools in
the contemplated mission, which was cordially adopted by several
circuits, and produced considerable assistance towards the expense
of the undertaking. But when the requisite funds were raised,
some time elapsed before the missionaries were chosen, the
Missionary Committee having met with several disappointments
in their efforts to obtain suitable brethren for the important under-
taking. At length Mr. Joseph Long, of Darlington circuit, and
Mr. John Wilson, of Ipswich circuit, were appointed to the pro-
mising field of labour in South Australia.

During the time which elapsed in raising the requisite funds
and in obtaining missionaries for this colony, a desire was cherished
in several parts of the connexion for a missionary to be sent to
New Zealand. While Mr. W. Harland was assisting at some
exciting missionary meetings in North Shields circuit, in November
1545, he suggested the practicability of missionaries being sent to
New Zealand, and sustained there by the yearly contributions of
the Sabbath-school teachers. This suggestion appears to have
been first thrown out at a powerful missionary meeting held at
Old Cramlington colliery, at which the following resolution was
carried, and signed by Mr. John Lightfoot, superintendent of the
circuit, and Thomas Hall, superintendent of Cramlington Sunday
school :—

“We approve of the suggestion concerning each Sunday-school
teacher raising the sum of one shilling during the ensuing year,
to aid in missionary labours in New Zealand ; and we resolve to
476 THE HISTORY OF THE

carry the suggestion into operation, and to recommend the con-
nexion to do the same.”

Other schools acting upon this suggestion, the Missionary
Committee was encouraged to engage Mr. Robert Ward, super-
intendent of Mattishall circuit, as a missionary to New Zealand.
A number of prudent regulations were made by the committee
affecting foreign missionaries, and signed by the executive of the
committee, and the three missionaries then going out, which, as
an important official document, afterwards sanctioned by the con-
ference, and the regulations of which are still in force, we here
subjoin.

“1. All the committee’s resolutions shall be understood to be
subject to the allowance or disallowance of the conference, to be
held in the year 1844; though the committee does not anticipate
the conference’s disallowance of any of them, unless it be to pro-
mote the interests of Christ and the missionaries; and the
committee will exert itself to secure the conference’s allowance,
unless it shall appear that these important ends will thereby be
endangered.

«2. The costs of the missionaries’ passages, their victuals and
outfittings for their voyages, the salaries of the single men while on
their passages, as well as their salaries, board, and lodgings for
nine months after their arrival, (and the salaries and allowances
of married men for the same length of time after theirs,) shall be
either paid into a bank, so as to be drawn by them when they
arrive, or be placed in their possession when they set sail, as shall
be found most safe and convenient; and the conference of 1844
shall be desired to fix what shall be allowed to married men, in
addition to the victuals and outfittings for their passages.

«3, If the missionaries employed shall conduct themselves up-
rightly and efficiently they shall not be expected to remain on
foreign stations longer than ten years, except by the mutual
concurrence of themselves, and the officiating organs of the con-
nexion ; and when they shall remove under official sanction, they
PRIMITIVE METHODIST CONNEXION. ATT

and their families, if they have any, shall be placed in home
stations.

«4, They shall, at the discretion of any conference of the
Primitive Methodist connexion, or General Missionary Committee
appointed thereby, be liable to be removed before the end of ten
years hence to either home stations or to other foreign ones, than
those which they shall be occupying at the time being.

“5, If the health of any missionary shall, within ten years
hence, fail so much as to disqualify him from prosecuting his
ministerial labours, and if there shall not at the time be any de-
fault in his missionary character, then his removal shall take place
as speedily as it can be prudently effected.

“6. When the removal of a missionary shall take place, and
that of his family, if he shall have one, (if his conduct shall have
been upright and Primitive Methodistic, and if his removal be
effected under proper official direction), the expenses occasioned
thereby shall be borne by the connexion ; but if his conduct or
his removal shall be found otherwise than is herein expressed—
‘then it shall be at the connexion’s option whether these expenses
shall be borne wholly or in part by himself or not.

«7, Ifa married missionary shall die on a foreign station, and
if his widow shall, within three months after his death, write to
the officiating organs of the connexion, to solicit the removal of
herself and her children, if she shall have any,—then the con-
nexion shall bear the expenses of the removal, provided it be
effected, as to time and manner, under proper official direction.

“8. The missionaries shall receive salaries, rents, book-profits,
travelling expenses, and other immunities, to such extent as will
be equal to the average allowances made to their brethren in home
stations ; and in order hereto they shall furnish, in detail to the
Missionary Committee, a list of rents, and of the prices of pro-
visions and wearing apparel in their respective stations, that an
equality may be fixed.

«9, In purchasing furniture for married missionaries, obtaining
board and lodgings for single ones, and otherwise expending the
478 THE HISTORY OF THE

missionary money, there shall be observed the same economy as
that which has been generally practised in the connexion, and as
will befit the means by which such money is raised.

“10. The duties and interests of every foreign missionary, re-
specting the Primitive Methodist Itinerant Preachers’ Friendly
Society, (including those of his family, if he have one), shall be
deemed the same as if he occupied a home station. Hence, if the
duties be fulfilled, the interests will be secured; as the committee
is confident that the next yearly meeting will sanction this reso-
lution.

“11. As the work of our missionaries is spiritual, they shall
not directly or indirectly embark in business or trade to secure
personal profit, but shall devote their energies to the spreading of
His interest, who says, ‘ My kingdom is not of this world.’

«12, As our missionaries are emphatically teachers of religion,
they shall not be members of political associations, nor take any
part in public political disputes, but shall enforce, by precept and
example, a cheerful obedience to the lawful authorities and in-
stitutions recognized in the countries to which their respective
stations shall belong. And, in order that they may observe this
regulation, they are desired to acquaint themselves with the
governors and the laws of those stations, and to demean them-
selves towards the former, and observe the latter, in such-a man-
ner as to secure every possible facility to the spreading of the
work of God among the unsaved of mankind ; which must be the
alpha and omega of all their conduct.

«13. Before receiving any person as a member of society they
shall be satisfied of his desire to become a decided christian, and
if he be unbaptized, shall perform the rite of baptism by sprinkling
in the name of the Father, Son, and Holy Ghost: and they shall
not allow members to repeat faults with impunity, but shall
meekly, and yet firmly enforee the wholesome discipline observed
by the connexion at home, except where difference of circumstances
shall render any of its unessential details inexpedient ; and the
PRIMITIVE METHODIST CONNEXION. 479

exceptions must always be subject to the allowance or disallowance
of the home authorities.

“14. Wherever it is practicable they shall establish Sunday,
week-day, and infant schools; and shall at stated times catechise
the pupils thereof on subjects calculated to render them intelligent,
industrious, and reputable christians.

“15. If they shall have to endure persecution in the discharge
of their duties, or witness the endurance of it by any of our mem-
bers or friends, they are hereby exhorted to cherish and enforce
meekness and prayerfulness, and to elude suffering by such means
only as are in accordance with the gospel and the laws of the
country in which the persecution shall take place.

“16. They shall keep journals of their labours, regular accounts
of the receipts and disbursements of their missions, memorandums
of suggestions likely to improve the spiritual and financial in-
terests of those missions, and to improve our legislation respecting
them ; and these journals, &c., with plans of the missionaries’
appointments, shall be transmitted to the General Missionary
Committee in London once in three months at the least, and
oftener if the committee shall desire them.

“17. If a missionary shall, within six years after his arrival at
his first foreign station, wish to dissever himself from the Primitive
Methodist connexion, he shall refund to the General Treasurer of
the Missionary Fund the money expended in conveying him from
England to the station.

“18, The General Missionary Committee, and the brethren
whose names are inserted at the head of the preceding regulations,
having agreed to observe every provision hereof, do hereunto set
their hands and seals on this 26th day of April, 1844.”

Members of the Comittee,

JoHN GARNER Joun Hatitam
Tuomas Honimay Wittram Harbtanp
Joun FLESHER

Missionaries,
' Ropert Warp Joun WILson
JosrepH Lone
480 THE HISTORY OF THE

As Mr. Ward departed before Messrs. Long and Wilson, we
must first narrate the commencement of the New Zealand mission.

Mr. Ward and family sailed for New Zealand on Thursday, May
2nd, 1844, and landed at New Plymouth in that fine country, on
the 29th of August following. On the first of September, he
began his missionary labours by visiting from house to house
among rich and poor, churchmen and dissenters, Jews and
Catholics, all of whom treated him with respect, and most of them
promised to attend an open-air service of which he had given
notice. At two o’clock he stood up in the middle of the town
and preached from— This is a faithful saying, and worthy of all
acceptation, that Christ Jesus came into the world to save sinners.”
He preached there again in the evening to an attentive audience,
and met with a hearty welcome from several persons who had
been members of the society in England. On the 8th he formed
a society of four members. In a few days afterwards he extended
his labours to several places in the country, visiting many of the
settlers in their scattered habitations, and administering to them
the bread of life. Writing to the Missionary Committee on the
21st of September, he says, “I think this mission presents a fair
prospect ; but much tact and prudence are necessary to ensure
success. The colony is now in a very unsettled state, on account
of the claims made by the natives on the land which the New
Zealand Company has sold to the settlers. There is a deal of
corn growing, but very little money in the settlement; hence
little can be raised towards the support of the mission before the
harvest.” The population of New Plymouth was but small, and
the district around but thinly inhabited. Under these cireum-
stances the progress of the mission was not to be despised. At
the conference of 1845 the number of members was reported at
forty. In the missionary report for that year, it is said, “ During
the year Brother Ward has established a day-school for the native
children; the ouly one in New Plymouth. He intends to pene-
trate some parts of the country beyond the limits of his station ;
and to enable him to execute his design, arrangements have been
PRIMITIVE METHODIST CONNEXION. ‘481

made to supply him with a colleague as early as possible.” In the
year 1846 Mr. Henry Green and wife were sent to this colony to
assist in strengthening and enlarging the mission; and in May,
1847, Mr. Green commenced missionary operations at Wellington.

In June, a kind friend offered him the use of a school-room for
~ religious services, which was gratefully accepted ; a Sunday-school
was immediately commenced, and the work of God made some
progress. Under date of March 14th, 1848, he writes, “ Between
ten and eleven months ago, when I first landed at Wellington,
we had no society here; but since then a society has been formed,
and a chapel built. We have now forty-five members, and are
expecting to see greater things.”

Towards the close of the year 1847, about 800 emigrants ar-
rived at Auckland, the capital of New Zealand, among whom were
some who had been members of the Primitive Methodist con-
nexion in England.’ These were anxious for a missionary of their
own community to be sent to that rising town, and on December
29th, 1847, Mr. Ward communicated their requests to the Mis-
sionary Committee. Lack of funds prevented immediate com-
pliance therewith ; but at the conference of 1849 Mr. Joseph Long
was appointed to remove from South Australia to New Plymouth,
that Mr. R. Ward might occupy a missionary station at Auckland.
Accordingly Mr. Long removed in January following, and on his
arrival at New Plymouth, Mr. Ward repaired to the capital to
commence his missionary labours there. The number of members
reported to the conference of 1850 for the New Zealand stations
‘was as follow: New Plymouth thirty, Wellington fifty-two, and
Auckland seventeen. A serious occurrence had transpired at
Wellington. In October, 1848, “three shocks of an earthquake
took place which destroyed much property in the town and neigh-
bourhood, including the Wesleyan, Independent, and Primitive
Methodist chapels.” The demolition of the chapel occasioned
considerable inconvenience and expense; but in due time the
injuries were repaired, his excellency the governor presented a

It
482 THE HISTORY OF THE

donation towards the expense, and the cause continued to make
steady advancement.

Turning now to the Australian missions we begin with that at
Adelaide, the capital of South Australia. Numerous hindrances
had occasioned delay in the departure of the missionaries, Messrs.
Long and Wilson; but on the 12th of June, 1844, about six
weeks after the departure of Mr. Ward for New Zealand, all
things were got ready, and they sailed from London for the place
of their destination, and after a tedious passage of four months
they arrived in safety. They met with a welcome reception from
the friends who had long been expecting their arrival; and as
early as possible they began their missionary labours. They soon
extended their operations to different needy localities, and were
made useful in the conversion of sinners, and in gathering into
church-fellowship several who had long lacked the privilege of
religious communion. Adelaide, Pine Forest, Payneham, Hind-
marsh, Hope Valley, Islington, Walker Ville, Darley Glen,
Asmond, Richmond, Balhannah, Angas, Echanga, and Mount
Barker, shared in the benefit of their labours; and sixty members
were reported to the conference of 1845, Previous to this period
Mr. John Wilson had removed to Sydney, New South Wales, to
establish a mission there, of which a brief account will be given
in a succeeding page. On the 9th of December, 1845, Mr. W.
Storr sailed from London to supply Mr. Wilson’s place in South
Australia.

The Adelaide mission made slow but steady progress. Seventy-
one members were reported at the conference of 1846, eighty-three
at that of 1847, and 105 at the conference of 1848. At this con-
ference we find the mission divided into two stations, Adelaide
and Mount Barker—Mr. Long occupying the former station and
Mr. Storr the latter. In June, 1848, Mr. Long says, “In Ade-
laide and the surrounding villages we are steadily progressing,
both in numbers and piety. The cause is taking a firmer hold on
the public mind, The little chapel which we have erected has
laid a more solid base on which to work; and the attention which
PRIMITIVE METHODIST CONNEXION. 483

is devoted to our Sabbath scholars will, I have no doubt, amply
repay us for our toil. Our members of society are becoming more
alive to God, our congregations are very greatly increased, and our
prospects were never so cheering as they are at present. We
have six connexional chapels, six Sabbath schools, twenty-eight
teachers, and 227 scholars.”

Under the same date Mr. Storr writes as follows from Mount
Barker, “‘ The spiritual state of this mission is encouraging. The
members of the church appear to be thirsting for a deeper work of
grace and a general revival of religion. During the last quarter
we have had difficulties with which to grapple, but we are not dis-
couraged.” At the conference of 1849 the number of members
reported for the two stations was 138. In September, 1849, Mr.
Long had the pleasure of assisting at the opening of a chapel at
Kooringa, or Burra Burra Mines, 100 miles north of Adelaide.
Mr. John Wiltshire had removed thither in the preceding autumn,
and finding two or three persons who had been members of the
connexion in England, he and they united in a society, began to
preach in the open-air, and to hold prayer meetings in private
houses. Their numbers increasing, a more commodious place be-
came necessary for their meetings, and they resolved to undertake
the erection of a chapel. They succeeded in the enterprise; a
stone building, 30 feet long and 20 wide, was erected, and placed
in easy circumstances. In October 1849, the friends there re-
ported five local preachers, about twenty members in society, and
increasing congregations. In January 1850 Mr. Long removed
from the Adelaide mission amidst the deep regrets of the friends
there, by whom he was highly and deservedly esteemed, to prose-
cute missionary efforts in New Zealand, as stated in a preceding
page. Mr. W. Wilsthire succeeded him at Adelaide. At the
conference of 1850, 143 members were reported for the Adelaide
mission, and ninety for Mount Barker; showing encouraging
advancement for the year. The further progress of the missions
in this colony must be reserved for the succeeding chapter.

The commencement of missionary operatibns at Sydney, the

112
484 THE HISTORY OF THE

capital of New South Wales next claims a brief notice. Applica-
tion having been made from certain persons residing in that city
to the brethren in South Australia for a missionary to be sent
thither, it was deemed advisable to comply with the request, and
in the spring of 1845 Mr. Wilson repaired to this important city
about 1,200 miles distant from Adelaide. The prudence of this
measure, though unquestionably well-meant, may be doubted.
Had the brethren waited till the case had been laid before the
General Missionary Committee, and its decision thereon had been
received, it would have been a safer and a wiser course; and
some subsequent calamities might, perhaps, have been avoided.
Mr. Wilson, however, met with a kind reception, and was at first
cheered with the prospect of success. Soon after his arrival he
wrote: “We have sixty-eight members in society, three local
preachers, and five class leaders. In several localities, especially
two or three situate on Hunter’s River, the people are crying,
‘Come over and help us.’” These last-mentioned places, being
ninety or a hundred miles from Sydney, could not well be sup-
plied without an additional missionary. Towards the close of the
year 1846 Mr. E. Tear was therefore sent from England to assist
Mr. Wilson ; and his assistance, it was hoped, would render the
mission in New South Wales increasingly prosperous. But some
serious reverses befel it, by which it was well-nigh ruined. The
men who had taken the lead in sending for a missionary to
Sydney proved to be of questionable character, and their reputa-
tion reflected no credit upon the infant cause. A separation took
place, and the society and congregation in that city were greatly
reduced. Mr. Wilson also met with discouragements at Mor-
peth, and being deficient in energy and firmness of character, he
sank under them, relinquished the station, and withdrew from
the connexion. Mr. Tear and the few friends at Sydney struggled
hard to erect a small chapel there, and after twelve months of
anxiety and toil they happily succeeded. The little sanctuary was
opened for Divine worship on the 11th and 18th of March, 1849,
and the society was éncouraged to hope for better days. In the
PRIMITIVE METHODIST CONNEXION. 485

succeeding chapter we shall be better able to furnish a more
favourable account of the missions in this important and extensive
colony.

A few words about the commencement of a mission in the
district of Port Philip, now the important and wealthy colony of
Victoria, must close our notice for the present of the colonial or
foreign missions of the connexion. Some friends from England
having emigrated thither were naturally wishful for a missionary
of their own denomination to be sent to minister to their spiritual
necessities ; and at the conference of 1849 Mr. John Ride, an old
and eminently successful missionary in England, was appointed
to this inviting field of labour. In December of the same year
the foundation stone of a new chapel was laid in La Trobe Street,
Melbourne ; and forty members were reported for the mission at
the conference of 1850. The further progress of this mission
must be reserved tor the following chapter.

The subjoined statistics of the connexion will show the progress
of the body as a whole, from the conference of 1840 to that of
1850 :-—

STATISTICS FROM 1840 TO 1850.

1841.—Travelling preachers 495, local preachers 6,860, mem-
bers 75,967, chapels 1,219, Sunday-school scholars 64,730, teach-
ers 13,407, deaths. 883, increase of members for the year 1,977.

1842.—Travelling preachers 491, local preachers 7,326, mem-
bers 79,515, chapels 1,225, Sunday-school scholars 70,064, teach-
ers 14,187, deaths 917, increase of members 2,885.

1843.—Travelling preachers 488, local preachers 7,433, mem-
bers 85,565, chapels 1,278, Sunday-school scholars 74,450, teach-
ers 14,890, deaths 934, increase of members 6,042.

1844,—Travelling preachers 485, local preachers 7,508, mem-
bers 88,405, chapels 1,293, Sunday-school scholars 73,771, teach-
ers 14,975, deaths 993, increase of members 2,840.

1845.—Travelling preachers 506, local preachers 7,794, mem-
bers 87,585, chapels 1,189, Sunday-school scholars 81,455, teach-
ers 15,268, deaths 1,122, decrease of members 820.
486 THE HISTORY OF THE

1846.—Travelling preachers 495, local preachers 7,677, mem-
bers 87,986, chapels 1,157, Sunday-school scholars 79,497, teach-
ers 15,534, deaths 993, increase of members 401.
1847.—Travelling preachers 502, local preachers 7,840, mem-
bers 86,795, chapels 1,421, Sunday-school scholars 83,566, teach-
ers 15,041, deaths 1,235, decrease of members 1,191.
1848.—Travelling preachers 518, local preaehers 8,056, mem-
bers 89,401, chapels 1,473, Sunday-school scholars 87,273, teach-
ers 16,469, deaths 1,33C, mcrease of members 2,606.
1849.—Travelling preachers 513, local preachers 8,291, mem-
bers 95,557, chapels 1,511, Sunday-school scholars 94,876, teach-
ers 18,169, deaths 1,213, increase of members 6,166.
1850.—Travelling preachers 519, local preachers 8,524, mem-
bers 104,762, chapels 1,555, Sunday-school scholars 103,310,
teachers 20,114, deaths 1,537, increase of members 9,205.

Number of deaths in the ten years .. 11,163

Tucrease of members ditto ae .. 80,772
Increase of travelling preachers .. ie 32
Increase of local preachers a .. 1,974
Increase of chapels ee ‘ oe 406
Increase of Sabbath-school avian .. 42,802
Number of elass-leaders .. xe .. 6,162

In concluding this chapter it may be proper to notice a few
alterations made in the rules of the connexion. Those whick
related to the salaries of the preachers were slightly modified, so
as to admit of some little addition being made thereto. Arrange-
ments were made for admitting office-bearers of four or more years
standing as hearers into district meetings and conferences, though
not delegated to attend those assemblies. The econnexional rules
were also consolidated, and published in a separate volume in
1849. This work was chiefly accomplished by Mr. John Flesher ;
and the arrangement being new, the style materially altered, and
the whole accompanied with a very comprehensive alphabetical
PRIMITIVE METHODIST CONNEXION. 487

index, and a synopsis of the connexional deed poll, rendered it a
very laborious enterprise, which severely taxed his physical
strength, and caused considerable delay in the publication.

It may not be improper to mention also some changes which
took place among the principal office-bearers in the connexion.

The health of Mr. John Garner having so seriously failed as to
render him unable to perform the duties of the missionary secre-
taryship, he was superannuated at the conference of 1848, and
was sueceeded by his brother, Mr. William Garner, who, as
missionary secretary and the secretary of the General Committee,
rendered eminent service both to the missions and the entire con-
nexion. He had been appointed to the office of the latter at the
conference of 1846, when he succeeded the late Mr. John Hallam
as joint book steward, and by his efficiency had excited hopes ot
future usefulness, which happily were fully realized.
488 THE HISTORY OF THE

CHAPTER XIX.

Revived prosperity of Tunstall District—Progress of Nottingham Distric
—Increase in Hull District—Progress of Sunderland District—Decline
and revival of Norwich District—Progress of Manchester District—
Decline and revival of Brinkworth District—Progress of Leeds District
Progress of Bristol District—Progress of London District—Progress of
the Missions under the care of the General Missionary Committee—
Progress of the Canadian Missions, increase of Stations, Missionaries,
and Members—The Societies in the Eastern States of America—The
progress of those in the Western States—Progress of the Missions in
South Australia—Progress of the Missions in New South Wales—Pro-
gress of the Missions in Victoria—Progress of the Missions in New
Zealand—Formation of a Society in Tasmania—Statistics of the Con-
nexion at the Conference of 1860—Brief notices of Messrs. H. Bourxz
W. Crowes, J. G. Buacs, J. Reynarp, J. Garner, J. Briggs, T. Dawson,
J. Nixon, R. Arxinson, J. Day, and J. Bournz.

N the present chapter we purpose to record the progress of the
connexion from the conference of 1850 to the Jubilee confer-
ence, 1860, at the latter of which this history terminates.

We begin with Tunstall district. During the last three years
of the period named, under the superintendency of Mr. P. Pugh,
Tunstall circuit was favoured with showers of spiritual blessings,
above 300 souls having been brought to the Lord, and united in
church-fellowship.

Tunstall chapel was also greatly enlarged. This chapel was
originally built in 1821, within a few yards of the first chapel
built in the connexion, since converted into dwelling houses, and
was enlarged in 1834, so as to render it capable of holding 1000
persons. The prosperity of the cause, however, demanded in-
creased accommodation, and it was resolved to meet this demand
PRIMITIVE METHODIST CONNEXION. 489

during the Jubilee year of the denomination. The chapel was
therefore almost entirely taken down, the walls were raised about
ten feet, and considerable additions were made both to the length
and width of the edifice; being made fifty-one feet in breadth,
and eighty-eight feet in length, and capable of accommodating
1,500 persons. The body of the chapel is of substantial brick
work, and the front of stone, with columns and entablature of
the Ionic order, giving the edifice an imposing and noble appear-
ance. The cost of the undertaking was about £2,750, and the
amount raised towards it approached £1000. A noble school-
room, three stories high, presents an imposing aspect in front of
the chapel, in which about a thousand children receive religious
instruction on the Lord’s day. The chapel, school, and preacher’s
house, are all becoming the oldest circuit in the connexion, and
may be regarded as emblematical of the progress of the community
from a state of infancy and feebleness to one of maturity and
strength,

Darlaston circuit was likewise favoured with great prosperity
during the three years’ superintendency of Mr. G. Bagley.
Several hundred members were added to the societies, and through
the munificence of R. Thompson, Esq., of Bilston, and the liberality
of many other friends, great reduction was made in the chapel
debts. During the ensuing year Bilston was made the head ofa
new circuit, which reported 900 members to the conference of
1860.

Burland circuit made Whitchurch branch into a separate cir-
cuit, and in the following year made an encouraging addition
to its numbers. These brief statements must suffice for the fore-
going stations.

Birmingham circuit merits a more lengthy notice. A favourable
report of its progress for a few years previous to the conference of
1850 was inserted in our last chapter. The number of members
reported that year for the home branch was 330. The next year
was one of some, though not of great advancement, the increase
of members being about thirty. This was the last year of Mr. H.
490 ; THE HISTORY OF THE '

Leech’s five years successful superintendency. At its close he
had the satisfaction of leaving it ma far more prosperous state
than that in which he found it, though it had considerably im-
proved during the two preceding years, under the superintendency
of Mr. Graham. Mr. Leech was succeeded by Mr. James Prit-
chard, who also remained five years, which, like the preceding
five years, were a period of considerable prosperity. The number
of members reported to the conference of 1856 was 476, being 117
more than in 1851. But much greater proportionate improve-
ment was realized in chapels and Sunday-schools. A new chapel
had been built in the west end of the town during the superin-
tendency of Mr. Leech. Another, and a larger one, was needed
in the east; Inge-street chapel having become much too small for
the increasing society and congregation. Vigorous efforts were
speedily made to provide for this necessity. An eligible site of
land was procured in Gooch street, and the corner stone of a
commodious chapel and school-room was laid by the late Sir John
Ratcliffe, on the 23rd of August, 1852, when an eloquent and
truly catholic address was delivered by the Rev. Brewin Grant,
Independent minister. The building progressed, and in due time
was opened for Divine worship. As it provided accommodation
for 700 hearers, and 400 Sabbath scholars, and nearly £600 were
raised towards the cost of erection, it was hoped that it would be
highly advantageous to the cause in the eastern part of the town ;
but this hope, unhappily, has not yet been fully realized.

In November, 1853, the corner stone of another chapel and
school-room was laid in Lord street, in the north-east of the
town, and opened for Divine worship in July following. This
isa small but beautiful chapel, capable of seating 350 persons,
and has a school-room underneath, embracing ali the length and
breadth of the building. The entire cost was about £800, nearly
the half of which was raised by subscription. The three chapels
just mentioned stand in a triangular position, about an equal
distance from each other, at the outskirts of the uld part of the
PRIMITIVE METHODIST CONNEXION. 491

town, amidst a rapidly increasing population, composed chiefly of
the labouring classes.

In the same month in which Lord street chapel was opened,
the foundation stone of another new chapel was laid at Nechell’s
Green, at the north-east end of the borough of Birmingham, about
a mile distant from that in Lord street. This chapel was built
without galleries, and would only seat 250 persons; but being
situated in a newly inhabited locality, amidst an increasing popu-
lation, provision was made for the erection of galleries when
necessary, and land was secured for the purposes of a school.

Besides the erection of these new chapels, one was purchased
at Sparkbrook, in the suburbs of the town. Two large rooms
were also occupied in other parts of the borough, in which Sab-
bath-schools were taught, and Divine service was held. This
increased provision for Sabbath-school institutions was followed
by gratifying results; the scholars rose to nearly 900, almost
treble the number reported five years before.

Mr. Pritchard was succeeded by Mr. John Morton in 1856, and
during the two years of his superintendency the circuit continued
to advance. There was an increase of 124 members, and of a
proportionate number of Sabbath scholars; and another small
chapel was erected in the town, in Morville-street, which was
opened for divine worship in April, 1858.

Mr. Joseph Grieves succeeded Mr. Morton in 1858, and during
the ensuing year the school-room under Lord-street chapel having
become too small two houses were converted to school purposes at
a cost of about £90, which amount was raised by extra efforts.
Some addition was also made to the members of society in the
circuit, and to the teachers and scholars of the Sabbath-schools.
The number of members reported to the conference of 1860 was
741, a small number for such a town, but more than double the
number reported in 1850. The Sabbath-school teachers and
scholars were also more than doubled during the same period.
This amount of progress for ten years should be regarded with
492 THE HISTORY OF THE

gratitude to Almighty God, and as affording ground to hope for’
enlarged prosperity for the future.

Oswestry circuit also made considerable progress during the last
three years, 300 members having been added to the societies, and
three new chapels having been erected during the superintendency
of Mr. James Prosser. One of these chapels was erected by Sir
John Kynaston, the Lord, it is believed, having graciously inclined
his heart to this good work in answer to prayer. The year follow-
ing also, under the superintendency of Mr. H. Wheeler, the circuit
continued to progress, and realized a considerable accession to its
membership.

Lichfield circuit also made some encouraging progress during
the period to which this chapter refers. The city of Lichfield was
visited by the missionaries in the early days of the community, as
noticed in a former portion of this volume; but the violent oppo-
sition with which they had to contend caused them to relinquish
the place. Burton circuit afterwards made several attempts to
establish a cause there, but did not succeed in forming a perma-
nent society. In the autumn of 1836 Darlaston and Birmingham
circuits united in the support of two missionaries, whose labours
were to be devoted to this ancient city and the district around.
For some time. they preached in the open-air, and then an old
malt-house in a back street was taken on rent. Good was done
in this inconvenient place, and the small society which had been
formed was steadfast and persevering. In 1847 the friends
succeeded in erecting a small chapel, which was opened for divine
worship in January, 1848.

The missionaries preached at many other places, and though
they had to endure many hardships and privations they succeeded
in forming some small societies. In Darlaston circuit’s report for
18387 it is said, “ In conjunction with Birmingham circuit we have
two missionaries employed at Lichfield and the adjacent villages,
The Lord has opened the way, and souls have been converted.
The preachers have had to struggle with difficulties through the
winter, but the prospect is now brightening. There are fifty
PRIMITIVE METHODIST CONNEXION. 493

members on the mission.” The mission prospered during the
summer, and in December following it was made into a separate
circuit, with 120 members. In the stations of the following con-
ference we find Mr. Richard Ward appointed to this new circuit,
which then contained 150 members. Mr. Ward had been the
Superintendent of the mission from the commencement; and to
his patient endurance of incredible privations, and his prudence
and perseverance, under God, is chiefly to be attributed the mea-
sure of success which was realized. During the ensuing year the
small societies acquired greater stability, though but a trifling
addition was made to their number of members. For several years,
however, this feeble circuit had to contend with formidable diffi-
culties, and made but little progress till the opening of new
collieries within its borders brought an influx of inhabitants, and
among them some active and useful members of the Primitive
Methodist societies. These things, among others, contributed to
the improvement of the circuit, and added to its numerical strength.
In 1850 it reported 250 members, and in 1860 it contained 510,
a little more than doublé the number in 1850. It had also twelve
connexional chapels, thirteen Sabbath-schools, and a proportionate
number of teachers and scholars.

Hadnall circuit, in a thinly populated district, also made con-
siderable progress during these ten years ; having risen from 175
members in 1850, to 350 in 1860, the number being exactly
doubled. The progress in chapels and financial affairs was equally
encouraging.

Other circuits in the district made some advancement during the
period under consideration ; but the district, as a whole, did not
progress during the former part of this period. During the last
three years, however, it was again favoured with great prosperity,
and reported an increase of 2,211 members for the ten years.

Nottingham district was something more successful. Notting-
ham First Cireuit and its branches form, unhappily, an exception ;
though some improvement took place during the last three years ;
494 THE HISTORY OF THE

but Nottingham Second Circuit, including Oxton branch, realized
an increase of 360 members, or something more.

In the populous town of Sheffield, and the district around, much
greater progress was secured than in Nottingham Second Circuit.
In 1850 Sheffield circuit and Rotherham branch contained 967
members. In the following year the number reported was 1,012.
In 1852 the number was further increased to 1,039. During the
following year the friends succeeded in erecting two noble school-
rooms, at the cost of about £500, the whole of which was raised
by voluntary efforts. There was, however, a small diminution in
the number of members reported to the conference of 1853, it
being only 1,035, four fewer than in the preceding year, the
Rotherham branch having somewhat declined. But Mr. John
Brownson was then appointed to the superintendency of the
circuit, and his wisdom and dilligence were crowned with his usual
success. For the first year the increase of members was not very
great, the number reported being 1,064; but other considerable
improvements were effected, and a foundation was laid for future
prosperity. In the ensuing winter a blessed revival of religion
took place. In some instances husbands and wives, brothers and
sisters, were brought into liberty in the same meetings, and re-
turned home together rejoicing in the God of their salvation. Old
and young, and persons of greatly diversified character, were made
partakers of divine grace, and walked in newness of life. The in-
crease of members for the year was 150. Stanley-street chapel,
Sheffield, became too small for the increasing congregation and
school, and a new one was erected on the same site, capable of
seating nearly 900 persons, having commodious school-rooms and.
vestries underneath. It was opened for divine worship in October,
1855, and greatly contributed to the influence and progress of the
society in the town. The number of members reported to the
conference of this year was 1,411, being an increase of 200 for the
year. During the following year the circuit was divided into two ;
the First circuit reported 764 members to the ensuing conference,
and the second 703, being an increase of 56 for the year. During
PRIMITIVE METHODIST CONNEXION. 495

the four years of Mr. Brownson’s superintendency the number of
members rose from 1,035 to 1,467, above a hundred a year on an
average. Proportionate improvement was also made in chapels,
preaching-rooms and Sabbath-schools. Mr.R. Parks succeeded Mr.
Brownson as superintendent of Sheffield First circuit, and Mr. W.
Cutts took charge ofthe Second. Happily, both circuits continued
to prosper. The First circuit reported an increase of 120 members
for the following year, and 100 for the succeeding one. The next
year, however, there was a decrease, the number reported to the
conference of 1860 being only 872. The Second circuit was
more prosperous ; the increase for the first year was 130, and for
the second 150, including those in Rawmarsh branch, now
Rotherham circuit; though it also had a decrease in the next
year, the number reported to the conference of 1860 was 571,
and for Rotherham circuit 390. The total number in the three
circuits was 1,833, being nearly double the number reported in
1850! Such a degree of prosperity in this large town and popu-
lous district, calls for fervent gratitude to Almighty God from all
who are interested in the welfare of the community.

Lincoln circuit also made some advancement during the same
period. The number of members reported in 1850 being only
404, and in 1860 it had increased to 625, being above 200 icrease
for the ten years.

Ashby-de-la-Zouch also made considerable progress, having
risen from 452 members in 1850, to 623 in 1860, having added
nearly one third to its number.

It is a cause of gratitude and rejoicing to find the cause pro-
gressing encouragingly in another large town in this district. In
1850 Leicester circuit reported 1,018 members. In 1853 we find
the circuit made into two ; the First circuit containing 642 mem-
bers, and the Second 525. Unhappily the Second circuit had to
pass through a series of unwonted trials, and hardly retained its
number of members. The First was somewhat affected for a time
by the agitations caused in the Second, but it maintained its
ground. In 1857 it reported 714 members, seventy-two more
496 THE HISTORY OF THE

than in 1850. Mr. John Brownson entered upon the superin-
tendency of the circuit in July, 1857, and soon began to realize
his wonted success. The number of members reported to the
conference of 1858 was 750, an apparent increase of thirty-six
only; but the good work was then progressing encouragingly, and
continued to advance during the year. The increase of members
for the second year was 120. During this progress George-street
chapel, the largest belonging to the denomination in Leicester,
became too small for the society and congregation, being regularly
filled to overflowing, and many applicants for sittings could not
be accommodated. It was therefore determined to make an effort
to erect a new chapel at a convenient distance from George-street,
and an eligible site was secured in Curzon-street, in a new part of
the town, near Humberstone-road. Liberal contributions were
obtained towards the expense of the undertaking, and the founda-
tion-stone was laid by J. D. Harris, Esq., M.P., on April 25th,
1859 ; and after several unavoidable delays the new chapel was
opened in January, 1860, the late Dr. Legge and other influential
ministers officiating on the occasion. It is 48 feet by 42 feet, has
a good gallery, and will seat 700 persons. Its entire cost amounted
to £1500, towards. which above one third was raised by contribu:
tions. It was encouragingly attended from the opening, and on
Sabbath evenings was well filled. It soon became the birth-place
of precious souls, and the ordinary income met the expenditure.
It is gratifying to add that although nearly 200 persons withdrew
from the old to the new chapel, their places were soon filled up at
‘George-street, where the congregation retained its usually crowded
appearance. The friends at George-street generously assisted
towards the erection of the new chapel in Curzon-street, and
shortly afterwards engaged in the erection of two new school-rooms
in connection with their own chapel. The number of members
for Leicester First circuit reported to the conference of 1860 was
910, being only 108 fewer than it reported in 1850, though the
Second circuit was made from it in 1853, with 525 members.
Horncastle circuit likewise progressed considerably. The little
PRIMITIVE METHODIST CONNEXION. 497

chapel in the town became too small for the congregation, and a
very commodious one was erected in its place in a central part of
the town, at the opening of which the late celebrated Dr.
Beaumont kindly assisted. The number of members in the circuit
in 1850 was only 297. In 1860 the number had increased to 734,
including the members in Conningsby branch, being more than
double the number reported ten years before.

Kniveton circuit had an increase of thirty members, and
succeeded in erecting a good chapel in an eligible situation in the
town of Wirksworth, which became the head of the circuit.

The increase of members for the whole district during this
period was 2,532, the number in the district in 1850 being 11,896,
and 14,428 in 1860.

We must now chronicle the progress of Hull district. In the
town of Hull the societies did not prosper so greatly as in the
preceding ten years. One cause of this, it may readily be con-
ceived, was the loss sustained by the death of Mr. Clowes. This
eminently holy and useful minister died in the full assurance of
faith on the 2nd of March, 1851, aged 71 years. He was the
founder of the society in Hull, and for many years he laboured
frequently there with uncommon energy and apostolical success.
His ministry was attended with extraordinary power, and multi-
tudes were brought to the Lord through his instrumentality. In
his later years, he could not often preach; but in answer to his
mighty prayers showers of spiritual blessings were frequently
vouchsafed to the assemblies with which he worshipped. Like a
prince he wrestled with God, and prevailed. During his public
intercessions in behalf of his fellow-worshippers such a deep and
glorious sense of the Divine presence frequently pervaded the
sanctuary, as filled the guilty with dread and consternation, melted
cold and frozen hearts into penitential grief, comforted mourning
souls with the blessed hope of pardon, filled believers with peace
and joy, and led many to exclaim, “ How dreadful is this place!
This is none other but the house of God, and this is the gate of
heaven!” None but those who have enjoyed the privilege of

KEK
498 THE HISTORY OF THE

associating with Mr. Clowes in public worship can form adequate
conceptions of the spiritual power and glory which commonly
descended upon the audience through his fervent and believing
supplications.

But it was not in public worship alone that Mr. Clowes rendered
eminent service to the society at Hull. He watched over its in-
terests in all respects, and incalculable advantages resulted from
his paternal care, wise forethought, and prudent management. In
meetings for church affairs the wisdom of his counsel, and the
hallowed influence of his lofty piety, produced the most salutary
effects. In his private intercourse with his colleagues in the min-
istry, and the office-bearers and the members of the church, his
kindly disposition, fatherly advice, and highly devotional spirit,
were eminently beneficial, and tended vastly to mature their re-
ligious character and promote their usefulness. It was no mean
privilege to sit in the social circle where he was the presiding
personage. The atmosphere in which he habitually breathed was
so eminently heavenly and sanctifying, that every spiritually-
minded person could not but intensely feel its elevating and trans-
forming influence. He constantly sat with Christ in heavenly
places, and earnestly sought to raise all his friends and associates
to the same spiritual elevation and nearness to God. The moral
grandeur of his character filled his friends and acquaintances with
admiration, and excited them to emulate his lofty virtues, and
aspire after his high religious attainments. The departure of such
a man to the realms of the blessed could not but make a deep and
powerful impression upon his surviving friends. “My father, my
father, the chariots of Israel and the horsemen thereof!” exclaimed
Elisha, as he saw Elijah ascend to heaven in a chariot of fire.
With similar sentiments of veneration and love did the surviving
colleagues and friends of Mr. Clowes regard his departing spirit.
His mortal remains were conducted to the grave in the cemetery
at Hull amidst the tears and lamentations of thousands, who re-
vered his memory and rightly appreciated his holy character.
Thirty-seven regular ministers, his early companion and constant
PRIMITIVE METHODIST CONNEXION,. 489

friend, Mr. James Nixon, of Tunstall, and numerous office-bearers
joined in the solemn procession ; and Messrs. Bywater, Harland,
and Lamb, had the mournful satisfaction of taking part in the
funeral service. Nine years have elapsed since he was carried to
the house appointed for all living, but his name is yet as ointment
poured forth in the societies at Hull, and will be embalmed in
their memory as long as life shall last. During our residence in
this town not a whisper have we ever heard unfavourable to his
exalted reputation ; all bear testimony to his eminent sanctity and
his sublime excellencies. Whatever strangers to his character may
think of this brief description of his extraordinary piety and good-
ness, we are persuaded that no judicious friend at Hull will think
it exaggerated. Our own conviction is that it falls far, very far,
short of the lofty grandeur of his character, and of his exalted
attainments in the religious life. We had the privilege of forming
an intimate acquaintance with him about thirty years ago, and
while we yield to no man in our estimation of the fervent spirit of
David Brainerd, the saintly character of the seraphic Fletcher, the
deep devotion of Thomas Walsh, the moral majesty of William
Bramwell, the ardent piety of John Smith, or the profound humi-
lity of David Stoner, we regard William Clowes as inferior to
none of those eminent men, and superior to most, or all of them,
in the power of his prayers and the strength of his faith. Happy
shall we be if our brief testimony to his high excellencies shall
excite in the minds of survivors ardent desires to copy after his
lofty example, and earnestly to seek those extraordinary degrees
of faith and love by which he was distinguished. Further refer-
ence will be made to him in a notice of his early companion, Mr.
H. Bourne.

The removal of this distinguished man from the midst of the
societies in Hull, and the operation of other causes, exerted an
unfavourable influence upon their state, and retarded their ad-
vancement for several years. Yet their efforts to promote chapel
extension merit a brief record. The chapel in Mason-street had
become much too small for the congregation before the death of

KK 2
500 THE HISTORY OF THE

Mr. Clowes ; and the last public meeting he attended was to make
arrangements for the erection of a larger one in its place, in
Jarratt-street, which it was subsequently determined should bear
his honoured name. This chapel stands in the most eligible situa-
tion which the town can afford, and is a noble edifice of the
Corinthian style of architecture. It is 78 feet long, 60 wide, and
37 feet high. It contains 1,200 lettable sittings, and about 200
free, besides a spacious school-room underneath, and numerous
vestries or class-rooms, and other conveniences.

The long illness of Mr. Bywater, the superintendent of the
circuit, and other causes, prevented as much money from being
raised towards its erection as was anticipated, which left it encum-
bered with a heavy debt. Other unhappy circumstances afterwards
occurred, which rendered any material reduction impracticable. A
gentleman holding some property in the street behind the chapel,
conceived that he had a right to compensation for damage done to
the light of his houses, and made an exorbitant demand. A law-
suit was the result; and though he afterwards lowered his demands,
and the lawsuit was stopped, the case proved an expensive affair to
the trust estate. The chapel vacated in Mason Street also became
a serious burden to the trustees of Jarratt Street chapel, as they
were unable to meet with a purchaser for it, or to let it for the
amount equal to the interest of money borrowed on its account.

In the autumn of 1855 Jarratt-street society and congregation
were somewhat lessened by the withdrawal of about seventy mem-
bers and some hearers, to form a society and congregation in
connection with Holborn-street chapel, Holderness-road, a com-
modious place of worship which had been vacated by the Indepen-
dents, and which some members of the Primitive Methodists
resident in the neighbourhood took upon rent, with the hope of
raising a new interest in that locality. Whether the spirit of en-
terprise, which is generally to be commended, was in this case
governed by prudence we shall not stay to inquire. Certainly the
taking of Holborn-street chapel weakened for a time the interest
of that in Jarratt-street. But Jarratt-street congregation after-
PRIMITIVE METHODIST CONNEXION. 501

wards recovered the loss, and the sale of Mason-street chapel in
1858 brought effectual relief to the trustees of Clowes’ chapel.
The friends in Holborn-street struggled nobly with their onerous
undertaking, and by vigorous efforts met all financial demands ;
but in the summer of 1858 the majority of those who were re-
sponsible for the rent of the chapel declined to bear the burden
any longer, unless more satisfactory arrangements could be made.
The landlord offered them relief in one particular; and the circuit’s
funds having so much improved as to admit of another preacher
being employed, assistance was afforded them in the shape of a
more regular supply for the pulpit. As soon as this measure was
adopted Holborn-street congregation encouragingly increased,
whilst that at Jarratt-street suffered no diminution, but rather
became larger than at any former period, though this improvement
is to be attributed entirely to other causes.

In March, 1856, the beautiful chapel in Great Thornton-street
was destroyed by fire. Happily it was insured for a considerable
sum ; this sum, with the liberality of the friends and the gene-
rosity of other communities, enabled the trustees to re-build the
chapel without increasing the debt, and to render it even more
convenient and substantial than before, as well as to enlarge the
gallery, so as to accommodate about a hundred additional hearers.

It is to the credit of some liberal gentlemen of the Church of
England that we have to add, that a vacant Episcopal chapel,
contiguous to Thornton-street, capable of accommodating about
600 persons, with spacious vestries for schools, was placed at the
disposal of the suffering society and congregation, who were
favoured with the gratuitous and unrestricted use of the premises
till their own beautiful sanctuary was again ready for occupation ;
an instance of christian kindness and generosity which merits a
grateful record.

The division of Hull circuit next claims our notice. For many
years. it had numerous branches and missions, extending over a
considerable portion of the north of England, and some parts of
the south and west. These branches were gradually made into
502 THE HISTORY OF THE

independent circuits ; but not so rapidly in later years as in for-
mer ones, the evil of making circuits prematurely having impressed
the minds of the leading men,—and the retention of some of the
more prosperous branches being requisite to assist in the main-
tenance of the weaker and expensive ones. While Mr. Clowes
lived there was also great reluctance on the part of several to be
entirely severed from the circuit. His paternal kindness, and
patriarchal piety and dignity were duly appreciated by the brethren,
who rightly deemed it an inestimable privilege to have occasional
intercourse with him in the circuit’s quarterly meetings, and to
share the benefit of his counsels and his prayers. But soon after
his death amicable arrangements were made for a general division
of the circuit. In December, 1852, Hull east branch was made
into a separate circuit, and Patrington branch placed under its
care; Scarborough branch was also made into an independent
station, and undertook the supervision and pecuniary assistance of
Tadcaster branch ; Barton was made into a separate circuit ; and
Brigg branch remained under the care of Hull First circuit, the
only station which it had now to assist. It had formerly been
more prosperous, but had subsequently declined ; but under the
efficient superintendence of Mr. George Lamb a considerable im-
provement again took place, and a foundation laid for its future
prosperity. In 1853 he was succeeded by Mr. George Austin,
under whose superintendency the branch progressed so encourage-
ingly, that in December of the same year it was deemed fit to be
made into a separate circuit. It then contained 723 members,
four travelling preachers, fifty local preachers, and fourteen con-
nexional chapels. To the following conference it reported 807
members, and to that of 1855, 847, including 444 in Winterton
branch. To prevent recurrence to this circuit we may here add
that in 1857 it reported 458 members, and Winterton, then a
separate circuit, 483; an encouraging increase for the two years,
the former station under the superintendency of Mr. W. Lonsdale,
and the latter under that of Mr. R. Langham. Mr. E. Tyas then
took charge of Brigg circuit, and in connection with his zealous
PRIMITIVE METHODIST CONNEXION. 503

»

colleague, Mr. P. Milson, and with the hearty co-operation of the
office-bearers and the societies generally, had the satisfaction of
witnessing still further improvement in all respects. The circuit
reported 498 members in 1858, and 545 in 1860, being an increase
of eighty-seven for the three years. Great relief was also afforded
to Brigg chapel by a successful effort to reduce the debt £300.
‘Waddingham chapel was rebuilt on a greatly enlarged scale.
Other considerable reductions of debt were also effected, and the
circuit rose considerably in prosperity and strength.

Mr. Thomas Ratcliffe took charge of Winterton circuit; and
under his successful superintendency the station made considerable
advancement. It reported 538 members to the conference of
1858, and 556 to that of 1859; being an increase of seventy-three
for the two years. Proportionate or greater improvement was
also made in the financial department, and in chapels and schools.
But in the following year an unhappy occurrence caused a de-
clension in the circuit.

Returning to Hull First circuit we find it struggling in the midst

-of discouragements for some time, and unable to retain its former

number of members. But during the last three years of the
period under review in this chapter the tide of prosperity gradually
returned. In 1857 it reported an increase of thirty-six members,
in 1858 an increase of fifty, in 1859 an increase of seventy-eight,
and in 1860 an increase of seventy-two ; the total number of
members reported to the conference of this year being 1,600.

Hull Second circuit also met with many discouragements, and
for a few years suffered some diminution in its number of mem-
bers ; but it likewise began to recover its prosperity in 1856. In
1857 it reported an increase of seventeen members, in 1858 an
increase of four, in 1859 an increase of eighty-three, and in 1860
ap. increase of forty ; the total nnmber of members then in the
circuit being 940.

Patrington branch, after passing through some severe trials,
began to recover its strength about the same time. Mr. Thomas
Bennett took charge of it in 1856; in 1857 he was favoured with
504 THE HISTORY OF THE

the zealous assistance of Mr. Henry Clark, his devoted colleague,
and the branch gradually rose into prosperity. In March, 1859,
it reported 318 members, being an increase of fifty for the year ;
and being able to meet its expenses it was then made into a
separate circuit, with a pleasing prospect of further improvement.
In 1860 it reported 366 members.

Scotter circuit made its wonted advancement during the first
portion of the period under consideration. Then some painful
circumstances occurred which disturbed its harmony, brought
reproach upon the good cause, and weakened the societies. But
after passing through the trials which befel them they began to
recover their former vigour; their wanted prosperity returned,
and during the three years’ superintendency of Mr. A. Wornsop
a great accession was made to the societies. The number of mem-
bers reported to the conference of 1859 was 907, being between
two and three hundred more than in 1850. In the following
year, however, there was a deerease of thirty-four.

Between the conference of 1852 and that of 1853 Doncaster
branch was made into a separate circuit, which reported 541
members to the latter. During the next three years, under the
superintendency of Mr. R. Cheeseman, it made some, though not
rapid, progress, and a large and beautiful chapel was erected in
the town, which provided accommodation for several hundred
hearers more than the former one. The next three years,.under
the superintendency of Mr. Thomas Newsome, the circuit ad-
vanced more rapidly. The number of members reported to the
conference of 1859 was 780, above 200 more than in 1856; and
an equally proportionate improvement took place in the number
and size of the country chapels. But in the following year an
unhappy event caused the loss ofa portion of Doncaster society,
and a decrease of members in the circuit.

A short time after Doncaster branch was made into a circuit,
Epworth branch of Scotter circuit was also made into an indepen-
dent station, and reported 624 members to the conference of
1853, During the next two years this new circuit unhappily
PRIMITIVE METHODIST CONNEXION. 505

declined ; but during the five succeeding ones it more than re-
covered, and reported a few more members in 1860 than in 1853 ;
considerable improvement having also been made in chapel ac-
commodation.

Grimsby circuit claims a more lengthy notice. It reported 830
members in 1850, having made considerable progress during the
few preceding years. Happily, it continued to advance, though
during the next seven years its progress was but slow,—the in-
crease of members for these years not much exceeding a hundred.
During the three following years the improvement was greater.
The number of members reported to the conference of 1860 was
1145, being an increase of above two hundred for the two years,
and of above three hundred for the preceding ten years. The
chapel improvement was greater in proportion than that of the
societies. Several large chapels, and some small ones, were built
in the country places ; and in the town, chapel extension bore
some proportion to the great increase of population. In 1821 a
small chapel was purchased for the sum of £300. In 1839 it was
enlarged by the erection of a gallery and ofa school room. In
1846 a more extensive enlargement took place, to accommodate
the growing congregation and Sabbath-school, which left a debt
on the premises of £600. The cause continuing to advance, the
debt was gradually reduced, till in the year 1858 it was entirely
liquidated ; and as the chapel had become too small for the church
and congregation it was resolved to erect a new and larger one.
A building site was secured at a great price, in a most eligible
situation in one of the principal streets. The foundation stone
of a new chapel in the Doric style was laid on January 12th,
1859, by Mr. Hugh Campbell, superintendent of the circuit. It
is 683 feet long, 47 feet wide, and 32 feet high from the floor to
the ceiling, and, galleries included, will seat upwards of a thousand
persons. Behind the chapel two good school-rooms and four
yvestries have been erected, affording great facilities for Sabbath-
school tuition, and for class and prayer-meetings. The erection
of this noble sanctuary and its important appendages was a great
506 THE HISTORY OF THE

accession to the cause, and vastly enlarged its means of usefulness
in this prosperous town.

Between the conference of 1853 and that of 1854 Market Rasen
branch was formed into an independent station with 400 members,
and made gradual advancement. In 1860 it reported 607 mem-
bers, being an increase of 207 for the six years.

The neighbouring circuit of Louth made much greater advance-
ment. In 1850 it reported only 422 members ; in 1860 it con-
tained 884, having more than doubled its number of members in
the ten years. This great addition was not made in two or three
years of prosperity followed by serious declension; but was the
result, under the divine blessing, of continuous and well-directed
efforts from year to year, every succeeding year being favoured
with more or less prosperity. Messrs. Knowles, Campbell,
Worsnop, C. Kendall, T. Whitehead, and their excellent col-
leagues, were happy to share in the co-operation of the local
preachers, leaders, and friends, and working harmoniously and
zealously, were cheered with this encouraging success.

With such additions made to the members of the church, it
could not but follow that greatly increased accommodation would
be required for enlarged congregations. In the town of Louth
the chapel became too small for the congregation, and was re-built
on a greatly enlarged scale, and made a spacious edifice, having
also in connection with it large school-rooms and other conveni-
ences, thereby contributing to the prosperity of the society, con-
gregation, and Sabbath-school.

Several additional chapels were built in the country places, and
others greatly enlarged and improved.

Alford branch of the circuit also made encouraging progress.
The number of members reported to the conference of 1850 was
only 194, that reported to the conference of 1860 was 316, being
an increase of more than one-third for the ten years. Equal im-
provements, if not greater, were made in chapel accommodation ;
some new ones being erected, and Alford chapel greatly enlarged.
PRIMITIVE METHODIST CONNEXION, 507

At this Pconference Alford was recognised as the head of an
independent cireuit.

Besides the improvement in the home branch and in the Alford
branch, Louth circuit was also favoured with success in home
missionary labours. Spilsby, a market-town, which had frequently
been visited to little purpose, was visited again about the beginning
of 1855. Mr. R. Langham then commenced missionary opera-
tions there, and met with success. A room was taken on rent,
and a society formed. Soon afterwards a site of land for building
purposes was purchased in a new part of the town, and in due
time a small chapel was erected thereon, which assisted in giving
stability to the cause, as well as in affording increased facilities for
extending the work of God.

In 1837 Spilsby and another place or two were separated from
Alford branch and made into a separate branch. Mr. Thomas
Whittaker, who was appointed to this small branch, was success-
ful in his missionary efforts in neighbouring villages, and the
branch reported seventy-nine members in 1858. The ensuing
year was also one of some progress, there being an increase of
thirty-four members, making 103 in all. During the following
year, however, there was a considerable falling off in the number
of members.

Driffield circuit was also favoured with a degree of prosperity,
having risen from 833 members in 1850 to 1,019 in 1860. Several
new chapels were also erected, and others greatly enlarged ; that
in the town was made capable of accommodating about double the
number of hearers it formerly did.

Hornsea branch made somewhat greater progress in proportion.
In 1850 it reported only 177 members, in 1860 it contained 252.
Some new chapels were also erected in this branch.

Bridlington branch was made into a separate circuit at Christ-
mas, 1858, and reported some progress to the conference of 1860.

The neighbouring circuit of Scarborough passed through some
severe trials, and experienced some declension for a time; but it
happily recovered the shock, and more than regained what it had
508 THE HISTORY OF THE

lost. In 1850 it reported 619 members, in 1860 it contained 870,
being 251 increase for the ten years. Some new chapels were also
erected, and others improved. Scarborough chapel became entirely
clear of debt, and being much too small for the congregation, pre-
paratory measures were taken in 1859 towards the erection of a
new one, in order to meet the demands of the growing cause.

Filey chapel had also become too small for the improving con-
gregation, and was therefore enlarged, so as to render it capable
of seating double the number of hearers. The cost of the under-
taking was about £500, towards which about £200 was raised by
contributions.

Barton circuit likewise made a little advancement, having risen
from 524 members in 1850, to 650 in 1860. It also erected a
chapel at New Holland, and made other improvements in the
chapel and school premises.

‘We have condensed the progress of the stations in the Hull
district into as small a space as practicable, and shall close our
notice of it by stating that the increase of members in the entire
district, after transferring 1509 to London district, from the year
1850 to 1860, was 2114,—there being 11,763 members in the
former year, and 14,877 in the latter.

Sunderland district was also favoured with a large measure of
prosperity. In the town of Sunderland an additional chapel was
bought, a very spacious one was erected at Hetton, and several
other chapels were erected in different parts of the circuit, and the
number of members rose from 1,623 in 1850, to 1,979 in 1860,
being an increase of nearly 400 members for the ten years.

Brompton circuit reported 300 members to the conference of
1860, being an increase of seventy-six for the ten years. It also
made Stokesley into a separate circuit.

South Shields circuit erected a good chapel and school-room
underneath it, at the west end of South Shields, for Templetown
society. The foundation stone was laid August lst, 1859, by R.
Wallis, Esq., J.P.; and R. Ingham, Esq., M.P., presided at a
public meeting in connection with the opening, in December
PRIMITIVE METHODIST CONNEXION. 509

following. The chapel will seat between six and seven hundred
persons, and the school will accommodate near 400 children.

North Shields society engaged in a more onerous undertaking.
The foundation stone of a large chapel was laid May 28th, 1860,
by H. Taylor, Esq., member of parliament for the borough, who
promised the handsome sum of £100 towards the erection, above
£700 having been previously raised by other contributions, The
chapel will seat omething more than 800 persons, and the school-
room underneath will accommodate several hundred scholars. The
want of such a sanctuary had long impeded the progress of the
cause in the town. The circuit, however, had added 154 mem-
bers to its societies during the ten years under consideration.

Newcastle circuit, after passing through severe trials, regained
its former prosperity, and reported 1,000 members to the con-
ference of 1860, being 100 increase for the ten years, having also
improved its chapels and provided increased accommodation for
hearers and scholars.

Hexham made Haltwhistle into an independent circuit, but had
no increase in its membership.

Darlington cireuit progressed considerably, having risen from
424 members in 1850, to 720 in 1860, being near three hundred
increase. Berwick added sixty to its former number of 235.
Westgate had an increase of 115. Alston experienced great pros-
perity, having more than doubled its number of members, the
number reported in 1850 being only 215, and that reported in
1860 being 484. Stockton realized an increase of 157, and Guis-
borough branch nearly doubled its number. Durham was favoured
with pentecostal effusions of the Holy Spirit, and reported an
increase of near 700 members; the number reported in 1850 being
1,108 and that in 1860 being 1,804. Whitehaven cireuit bad an
increase of 1830 members. Barnard Castle had an increase of
nearly 200, and made Kendal into a circuit, which reported 248
members to the conference of 1860, being more than double the
number reported for it in 1850. Shotley bridge added more than
200 to its membership, reporting 355 in 1850, and 564 in 1860,
510 THE HISTORY OF THE

‘Wolsingham more than doubled its numbers, reporting only 270
in 1850, and 600 in 1860. Allendale was still more prosperous,
it reported only 263 members -in 1859, and 613 in 1860. And
Penrith, made into a circuit, added a few to its small numbers.

The district, though for several years apparently under a cloud,
so revived and prospered during the last three years, that it had
a clear increase of 3455 members for the ten years to which this
chapter refers, and considerable reductions were made in chapel
debts.

Norwich district passed through a fiery ordeal during several
years of the period now under review. Considerable numbers of
its best friends and supporters emigrated to various parts of
America and Australasia, and numerous societies were thereby
reduced to great feebleness, whilst some became extinct. Other
causes contributed to inflict a serious injury upon most of the
stations, and a considerable declension was reported for a few
successive years. More recently the district began to revive.
Some of the stations made rapid progress. Yarmouth added
several hundred members to its societies, and greatly enlarged its
chapel and school accommodation. Cambridge obtained an ad-
ditional chapel in the suburbs of the town, employed an extra
preacher, and extended its borders with considerable success.
Lynn circuit erected a large chapel in the town, capable of seating
a thousand persons, in place of the former one which had become
too small, and was favoured with a revival of the work of God.
Downham circuit experienced a return of its former prosperity,
showers of blessings having been vouchsafed to its various societies.
Most other circuits showed signs of new life; and before the
conference of 1860 the district had more than recovered the losses
it had sustained, and was again in a healthy and prosperous state.
The number of members it reported was 12,576, being near 900
more than in 1850, though Peterborough and Holbeach stations
had been transferred to other districts.

Manchester district made some advancement during the period
in question, Manchester Second circuit progressed materially
PRIMITIVE METHODIST CONNEXION. 511

during a portion of the time, erected a beautiful chapel in Moss
Lane, in a new part of the city, and reported considerably more
members in 1860 than in 1850. Oldham circuit had an increase
of 244. Liverpool circuit also made considerable progress, having
an increase of 100 members after making Birkenhead into a cir-
cuit with 203 members. Preston made some advancement.
Chorley, a feeble circuit in 1850, with only 166 members, reported
250 to the conference of 1860. Most other circuits also made
some improvement ; and though some of the stations declined,
and Rochdale circuit suffered seriously through the improper con-
duct of a preacher, whom the conference of 1858 deemed it its
duty to discontinue, the district on the whole reported an increase
of 1,602 members for the ten years, 9,616 members being reported
in 1850, and 11,218 in 1860. Considerable improvement in
chapels also took place during this period. MHaslingden circuit
erected a good chapel at Accrington, and Liverpool circuit two in
the town.

Brinkworth district shared for a time in similar trials and dis-
couragements to those which befel the districts before-named, and
suffered some diminution in its number of members ; but it like-
wise gradually recovered its strength, its former prosperity re-
turned, and during the last few years of the period under review
it reported encouraging progress. We find no necessity to enter
into details about the respective stations, most of which made
more or less progress, but must record the establishment of a
cause at Malmesbury, and in the city of Winchester, notwith-
standing former opposition and discouragements.

The brutal treatment to which the early missionaries were sub-
jected at Malmesbury is narrated in a former part of this volume.
Brinkworth circuit, with zeal and enterprise highly to be com-
mended, made several spirited attempts to establish a cause therein,
but were as frequently defeated, till the spring of 1854, when it
sent Mr. George Warner to re-commence missionary operations.
He began to preach in the open-air, when the spirit of persecution
again manifested itself, and attempts were made to prevent his
512 THE HISTORY OF THE

zealous efforts by the strong arm of law. But this attempt was
unsuccessful, preaching in the open-air was continued during the
summer with some success, and in the ensuing winter a barn was
fitted up for religious worship, in which many souls were brought
to Christ. The congregation gradually increased and the society
flourished, till enlarged accommodation became requisite. Colonel
Rushout, M.P., kindly consented to enfranchise a site of lifehold
land, that a connexional chapel might be erected upon it; liberal
contributions were obtained, and in due time a commodious sanc-
tuary was erected, which was opened for divine worship in 1856.
The society then numbered nearly sixty members, and the prospect
of success was very encouraging. Malmesbury became the per-
manent residence of a regular preacher, and in December, 1858,
was made the head of a separate circuit, with two preachers and
260 members. It embraces several places in the north-western
portion of Wiltshire, and a number in Gloucestershire, formerly
included in the Hawkesbury Upton mission. The success of the
community in this ancient town, after repeated efforts being em-
ployed in vain, affords abundant encouragement to the spirit of
enterprise and perseverance.

The success attendant on another effort to establish a cause in
Winchester is scarcely less encouraging. Mitcheldever, or Basing-
stoke, circuit re-commenced missionary operations in this city in
the spring of 1852. In October of the same year the friends
succeeded in obtaining the use of the corn exchange for their re-
ligious services, in which preaching was regularly conducted till
the February following, when a room was taken for the purpose.
Some persecution and slander again befel the preachers and their
friends, but their humble and zealous labours were crowned with
a measure of success. Sinners were brought to God under their
instrumentality, and a society was formed.

In November, 1853, the friends of the cause were encouraged
to purchase the chapel vacated by the Independents, after building
the new sanctuary mentioned in a former chapter. Through the
kindness of the Rev. W. Thorn and the leading men of his church
PRIMITIVE METHODIST CONNENION. 513

the chapel was conveyed to the Primitive Methodists at a moderate
price. It was opened for Divine worship in the month just
named, when Mr. Thorn, the late Dr. Beaumont, and other
ministers officiated on the occasion. Mr. Bishop, who had
suffered imprisonment in the city, as previously narrated, had also
the privilege and pleasure of assisting at the opening services,
when the promising aspect of things, as compared with former
days, afforded no small measure of gratification to him and others.
“Tn this county,” (Hampshire) he says, “we have now Basing-
stoke, Andover, and Southampton circuits, and Winchester,
Buriton, Portsmouth, and Isle of Wight Missions. These seven
stations contain nearly 2,000 members, and they employ twelve
itinerant ministers, besides local preachers, class-leaders, and
Sabbath-school teachers, in proportionate numbers; and the ex-
tensive circuits of Newbury and Reading have also several societies
in Hampshire.

« Let any christian man calmly contrast the religious state of
this country now with what it was nearly thirty years ago, and
he will find facts which must cause his heart to rejoice. The
religious and educational efforts which' have been employed for
the benefit of the people have produced great results. Religious
services and Sabbath-schools have been greatly increased. There
are villages in which we found, in 1832, only one religious service
on the Sabbath day, and no week evening lecture, and no Sabbath-
school; in which there may now be found four, or more, religious
services on the Sabbath, two or more on week evenings, and two
Sabbath-schools ; and he must be under the influence of strong
prejudice who will not admit that the labours and sufferings of
Primitive Methodist preachers have, under God, had much to do
in producing this happily altered and advanced state of things.
Let this be admitted or denied by erring men, the record of these
brethren is on high, and their work with their God.”

Leeds district made some advancement during the period under
review. A few of the circuits declined more or less, and others
remained about stationary ; but some made considerable progress,

LL
514 THE HISTORY OF THE

and the district advanced on the whole. Leeds First circuit im-
proved encouragingly ; and Dewsbury branch prospered so that
it was made into a separate circuit,—and in 1860 reported more
than double the number of members it contained in 1850. The
neighbouring circuits of Bradford and Halifax made some pro-
gress notwithstanding some severe trials through which they had to
pass. Ripon circuit made Thirsk branch into a separate station, and
also succeeded in erecting a commodious chapel in the ancient
town of Knaresborough, which was made the head of a branch.
And in the ancient city of York an elegant and spacious chapel
was erected in a good situation, which gave a fresh impetus to the
society, and contributed materially to the increase of the congre-
gation and the progress of the cause. The number of members in
York circuit was about one-third more in 1860 than in 1850.
Burnley circuit also made some progress. The, increase of mem-
bers in the whole district was somewhat more than 1,200, though
Middleham mission was transferred to the care of the General
Missionary Committee.

Bristol district also made some advancement during the period
in question. Bristol circuit succeeded in erecting several new
chapels, and in adding about one-third to its number of members.
The Cornish circuits of Redruth and St. Ives both made some
progress, and were each divided into two, the former making St.
Day and the places contiguous into a new circuit, and the latter,
Penzance and the neighbouring places. In the last-mentioned
town the commodious chapel became too small for the increasing
congregation, and was greatly enlarged, affording increased facili-
ties for the progress of the cause. The chapel at St. Day was
also enlarged to meet the requirements of the growing church
and congregation.

St. Austell mission had made such improvement while under
the care of the General Missionary Committee, and especially
during the superintendency of Mr. E. Powell, that it was again
made into an independent station. Falmouth mission remained
under the supervision of Redruth circuit. The number of stations
PRIMITIVE METHODIST CONNEXION. 515

in Cornwall was about doubled; some additions were made to the
societies, and the prospects of the connexion considerably im-
proved.

Bath circuit made some progress, and Stroud more than doubled
its number of members. Hereford circuit nearly doubled its
members, and enlarged the chapel in the city. A few other sta-
tions in the district made some advancement, especially Tredegar,
but do not claim separate notice. The district on the whole pro-
gressed about as much as most of the others in the connexion in
proportion to its number of stations.

London district next claims a brief notice. This district was
formed at the conference of 1853. It was composed of the three
London circuits and of Saffron Walden circuit, which had belonged
to Hull district ; of Reading, Luton, High Wycombe, and Maiden-
head circuits which had been connected with Brinkworth district,
and of the missions under the ‘care of the General Missionary
Committee. The three London circuits made considerable pro-
gress during the period now under consideration. In 1850
London First circuit reported 639 members. In 1853 it made
Sutton Street and the adjacent places into a separate circuit, with
469 members ; yet there was about seventy more members in the
parent circuit in 1860 than in 1850, previous to its division. Also
one or more new chapels were erected ; one Episcopal chapel was
purchased near Kingsland Road, Coopers’ Gardens’ chapel, near
Shoreditch church, was re-built on a greatly enlarged scale, and
other chapels were taken on rent. Difficulties arose in connection
with Coopers’ Gardens’ chapel which had not been anticipated,
which produced much anxiety and considerable discouragement.
But these were in time partially surmounted, and the prospect of
ultimate relief became more cheering. This substantial edifice is
situated in the midst of a densely populated district, and in-
calculable good has been done therein.

London Second circuit also made proportionate improvement.
It succeeded in erecting a commodious chapel at Islington, which
proved of considerable service, and another at Walworth, which,

LL 2
516 THE HISTORY OF THE

however, has proved burdensome; and a source of considerable
anxiety and embarrassment. Could it meet with adequate financial
support it would afford facilities for usefulness in the midst of a
population greatly needing evangelical ministrations. Other
chapels and rooms were taken on rent, and the circuit made con-
siderable progress till 1857, when it unhappily began to languish.
It revived, however, in the following year, and in 1860 its number
of members was more than double that reported in 1850.

London Third circuit met with numerous trials and discourage-
ments, but by the blessing of God on the labours of preachers and
people it made some progress. It succeeded in erecting two or
three new chapels—which proved of service to the societies,—and
in greatly enlarging Sutton-street chapel. It began one or more
Sabbath-schools in needy localities, which were a means of ac-
complishing a considerable amount of good. The increase of
members, too, though not large, was such as should ‘encourage
the friends to enterprising and persevering efforts to spread
evangelical religion among the hundreds of thousands around
them, who are far from God, and affectingly ignorant of the
gospel method of salvation.

The societies in the metropolis, though smal] and feeble, com-
pared with the teeming population, yet made encouraging progress
upon the whole, and promise to acquire increasing strength and
prosperity.

The neighbouring circuits likewise made more or less advance-
ment. Reading circuit struggled through some serious difficulties
and made some accessions to its societies. In 1857 a neat and
substantial chapel was erected at Wokingham, a small town about
seven miles from Reading, under interesting circumstances. The
preachers first visited the town about 1834, and for years endured
great persecution, and met with serious and various discourage-
ments. At first they preached on a piece of waste land, where
the opposition they encountered was unusually violent. This land
was afterwards enclosed, and a building site thereon was gra-
tuitously presented to the society by Mr. Walter, M.P., proprietor
PRIMITIVE METHODIST CONNEXION. 517

of the Times newspaper. On this eligible site a connexional
chapel was built, and opened for Divine worship with grateful
emotions to the Giver of all good. That the very place on which
the preachers had endured such violent persecution, should after-
wards be ornamented with a beautiful sanctuary in which they
could proclaim the glad tidings of salvation without molestation,
excited gratifying feelings in the bosoms of the friends, and en-
couraged them to hope for enlarged prosperity.

The neighbouring circuit of High Wycombe also succeeded in
erecting several chapels, and in considerably increasing the mem-
bers in society.

Maidenhead circuit made some advancement, and opened a room
for preaching in the town of Windsor. The friends also built a
new chapel at Cookham Dean, and purchased a good one in the
cireuit town, which proved a valuable acquisition, and increased
their means of usefulness.

Luton circuit made considerable progress, and succeeded in
erecting a spacious chapel in the town, the former one having
become too small for the congregation. A good chapel was also
erected in the neighbouring town of Dunstable, and other im-
provements were effected in some of the village chapels and
societies. The circuit progressed increasingly during the latter
portion of the ten years now under review. Near a hundred
members were added during the two years’ successful superin-
tendency of Mr. James Mules, and corresponding improvement
was made in all other departments of the work. Mr. John Phillips
succeeded Mr. Mules, and under his efficient supervision the
station continued to prosper. Luton chapel having become too
small for the enlarged congregation, increased accommodation was
provided by the erection of galleries, capable of seating 350 per-
sons. The cost of the undertaking amounted to £400, towards
which £300 were contributed. The chapel by this enlargement
was rendered capable of seating 850 persons, and soon became
well filled on Sabbath evenings. The Sabbath-school had also
progressed so much that it numbered 400 scholars’
518 THE HISTORY OF THE

Toddington chapel was also greatly enlarged at a considerable
expense, nearly the whole of which was contributed at once, and
arrangements made for the speedy payment of the rest.

A new chapel was also erected at Sharpenhoe under encourage-
ing circumstances, and the society soon afterwards doubled its
number of members. In societies, Sunday-schools, and chapel
affairs, considerable advancement was made, and the missionary
revenue was proportionately augmented.

Saffron Walden circuit pushed forward the good work, and
made considerable progress both in erecting places of worship and
in bringing sinners into the fold of Christ. It also made Wickham
Brook and other places into a branch, which likewise made en-
couraging advancement.

‘We must now glance at the home missionary operations con-
ducted under the management of the General Missionary Com-
mittee. We begin with the missions in the beautiful county of
Kent. The first that claims our notice is that of Canterbury. In
1850 we find one missionary, Mr. N. Broadway, in this ancient
city, and 128 members. Under his prudent management and
zealous labours the mission had improved materiallly in the pre-
ceding. year. During the ensuing one it prospered more abun-
dantly, the number of members increased to 172. Great good
was effected at the large village of Boughton, six miles from the
city, where the late Mr. W. Plommer built a chapel for the use of
the connexion, and rendered much service to the rising cause. It
was opened for divine worship in June, 1851, when many sinners
were brought into the hberty of the gospel. In the minutes of
conference for that year we find Messrs. Broadway and Osborne
appointed to Canterbury mission. God blessed their labours, and
215 members were reported to the following conference. Mr.
John Guy succeeded Mr. Broadway in the superintendence of the
mission, and under his indefatigable labours and those of his col-
leagues the mission continued to progress. An entrance was
effected into the rising town of Ashford, and into some other
places, and Mr. Guy had the satisfaction of leaving 317 members
PRIMITIVE METHODIST CONNEXION, 519

in the mission in 1855. Ashford and the adjacent places were
then annexed to Maidstone mission, and Messrs. Toulson and
Rumfit were appointed to the Canterbury mission. They had the
pleasure of witnessing its continued improvement, and at the
following conference we find Canterbury at the head of a circuit
or independent station, with two preachers and 311 members.
An encouraging addition was made to this number in the ensuing
three years.

Other mission stations in the same county were extended, and
new ones selected. In 1850 Deal and Dover were detached from
Ramsgate mission and made a separate station, which reported
ninety-four members to the conference of 1851. A neat chapel
was afterwards erected at Deal, additional places were opened,
and the mission continued to make some advancement. In March
1860 the foundation stone of a new chapel was laid at Charlton,
in the suburbs of Dover, by J. Diggle, Esq., who gave £20 towards
the erection.

Chatham mission was more prosperous. In 1850 it reported
135 members, and had one preacher, Mr. Jesse Ashworth, ap-
pointed to it. Under his prudent management and acceptable
and zealous labours the station gradually improved, two additional
missionaries were sent to assist him, and a number of fresh places
were visited with more or less success, among which may be
named Strood, Brompton, Halling, Rainham, Murston, and Mil-
ton. At the last mentioned place considerable difficulty was
experienced in obtaining a place in which to worship. Mr. Golden
who kindly allowed the missionaries to preach in his house, had,
on that account, more than once to seek a fresh residence. At
length they took on rent an old room over a kitchen, in which,
notwithstanding its disadvantages and the persecutions the so-
ciety had to endure, great good was effected, and many sinners
were brought to the Lord. The open-air services of the mission-
aries in the most needy parts of Chatham, and their extensive
visitation of the poorest families therein, were rendered of con-
siderable service to the residents, and their preaching was blessed
520 THE HISTORY OF THE

to not a few of the military, who often listened with marked at-
tention to their plain and earnest addresses. Mr. Ashworth had
the satisfaction of leaving nearly 200 members on this mission,
and the way partly prepared for the erection of a new chapel at
Chatham, and another at Milton. Under the thoughtful and
persevering efforts of Mr. Thomas Doody, his successor, a neat
chapel was erected at each of these places, which tended to es-
tablish and enlarge the societies.

In 1853 we find Goudhurst and the adjacent places detached
from Maidstone mission and formed into a separate station, with
two preachers and 108 members. A number of new places were
then visited, and more or less good effected thereat. Among these
places may be named Cranbrook, Lamberhurst, Penbury, Peckham,
Latterford, Yalding, Hunton, Hadlow, and Tunbridge Wells.
Missionary services were commenced in the last-mentioned town
by holding a camp-meeting on the beautiful common there, which
meeting was supported by preachers and friends from places ten
or twelve miles distant, and produced a good effect. From that
time preaching was conducted there in the open-air whenever wea-
ther permitted, and large assemblies composed both of rich and
poor—many of whom visited the place for the improvement of
their health—listened with devout attention to the word of life,
and many, itis hoped, found it to be beneficial to their spiritual
health. Mr. Jesse Ashworth took the superintendency of this
mission in 1854, and under his careful supervision and persevering
labours, and those of his colleagues and the local preachers, the
good work continued to advance. About three years after preach-
ing was commenced at Tunbridge Wells a neat chapel was erected
at the cost £500, towards which £200 were subscribed. An im-
proving society and a promising Sabbath-school are connected
with this sanctuary, and have the prospect of accomplishing con-
siderable good in the vicinity. In other places on this mission
station the progress of the cause was greatly impeded for want of
suitable places of worship ; but during the summer the mission-
PRIMITIVE METHODIST CONNEXION. 521

aries persevered in proclaiming the good tidings of salvation in the
open-air in every parish within its borders.

Besides Canterbury circuit there were the following mission
stations at the conference of 1860, Sheerness, Ramsgate, Maid-
stone, Ashford, Gravesend, Chatham, Deal and Dover, Goudhurst,
and Tunbridge Wells. On these stations sixteen missionaries are
employed, zealously labouring to spread evangelical truth and
Seriptural christianity through numerous towns and villages in
this fine and fertile county, and happily realizing an encouraging
amount of success.

In the neighbouring county of Sussex some progress was
made. Brighton mission extended its borders, with the aid of an
additional missionary, the members of society were nearly doubled,
and the friends succeeded in erecting a new chapel in the town.

Hastings also was selected as a mission station in the spring of
1859. Mr. W. Freear commenced missionary operations there
and in the neighbouring villages with a pleasing prospect of
success. A large room, formerly the Mechanics’ Institute, was
taken on rent in the town, and opened for divine worship on
Sunday, May 15th, 1859. The congregations were large, and the
aspect of things was cheering. Mr. Bywater, the General
Missionary Secretary, assisted on the occasion, and several minis-
ters of the town attended a public meeting on the following
evening, and expressed fraternal affection for the society and good
wishes for its success. In July Mr. W. H. Walton was sent to
assist Mr. Freear. Their labours were crowned with a measure
of success. Three Sabbath-schools were formed, and a few small
societies, numbering in all fifty-six members in March, 1860.

Additional efforts, too, were made in Surrey. A second mission-
ary was employed on the Croydon mission, and a new chapel
erected in the populous neighbourhood of Redhill. Another
chapel was erected at Horley, and at the conference of 1860 three
missionaries were appointed to the station.

Bagshot and the vicinity were likewise selected as a new mission
station, Mr. Staley, of London, contributing liberally towards its
522 THE HISTORY OF THE

support. Some good was effected, and a society formed; and in
the spring of 1859 an additional missionary was appointed to the
station. During the ensuing year the station nearly doubled its
small number of members.

Weymouth mission, in Dorsetshire, prospered greatly in the
year 1857 and 1858. A new chapel was erected on the island of
Portland, free from debt; the work of salvation spread rapidly
among the people, and an increase of above 100 members was re-
ported to the conference of 1858. Considerable advancement was
also made during the two following years, and another chapel
erected on the island of Portland.

Fresh missionary labours were also begun in Gloucestershire.
Towards the close of the year 1854 a missionary was sent to the
city of Gloucester to make another attempt to establish a cause
therein. He succeeded in collecting a congregation and in form-
ing a small society, which reported nineteen members to the
conference of 1855. The mission was afterwards extended to the
large town of Cheltenham, where a society was again formed. In
1858 a new chapel was erected in Gloucester, affording facilities
for increased usefulness, and giving stability to the cause. A large
chapel was afterwards purchased in Cheltenham. It is gratifying
to find the ancient city of Gloucester and the large town of Chelt-
enham, formerly relinquished by the connexion, again occupied as
a mission station, with the prospect of considerable success, and of
securing a permanent establishment.

Going westward into the beautiful and extensive county of
Devon, we find missionary operations re-commenced, and favoured
with encouraging success. In 1853 Mr, Thomas Drew was ap-
pointed to open a mission in the city of Exeter and the neighbour-
hood. In the city the beginning was discouraging, but at Exmouth
Mr. Drew was cheered with success, a large congregation was
collected, a number of persons found salvation through faith in
Christ, and a promising society was formed. The number of
members reported for the mission to the conference of 1854 was
forty-five; and as the prospect of usefulness was encouraging,
PRIMITIVE METHODIST CONNENION, 523

arrangements were then made for sending an additional mission-
ary to the station. The following year the number increased to
eighty-two. The progress of the station was not rapid for the
next few years, but in 1859 a convenient chapel was taken in an
eligible situation in Exeter, which gave an impetus to the cause.
The best chapel in Exmouth was also secured for the society, and
the mission prospered more than before. In 1859 we find the
station divided into two, Exeter and Exmouth, and two preachers
appointed to each, both of which made some advancement during
the ensuing year.

Soon after the General Missionary Committee sent Mr. Drew
to Exeter it sent Mr. D. Kent to Plymouth. He commenced his
missionary labours in the summer of 1854 by preaching in the
open-air in Plymouth and the neighbouring towns. When the
weather would no longer permit of open-air services he took a
room for religious worship, and during the winter the infant cause
made some little progress, thirty members being reported to the
conference of 1855. Mr. Thomas Drew then took charge of the
mission, and during the year was assisted by Mr. E. C. Pritchard.
Under their acceptable and zealous labours the work of the Lord
progressed, sinners were converted in Plymouth, Devonport, and
Morice Town, and the societies increased in number. The follow-
ing year was not less successful, 140 members being reported to
the conference of 1857. Towards the end of the year 1858 the
foundation-stone of a new chapel was laid at Morice Town, and
one purchased in Plymouth, and the mission continued to advance.
The number of members reported to the conference of 1860 was
295.

During the summer of 1858 the General Missionary Committee
sent Mr. W. Hayman to open a mission at South Molton, in the
north of Devon. His labours at different places were rendered
very successful in the conversion of sinners to God, and several
societies were formed. Such were the openings for usefulness,
and stch the promise of success in this mission, that another
missionary was sent to assist Mr. Hayman in the spring of 1859,
524 THE HISTORY OF THE

The mission improved during the following year, and a new
chapel was began at South Molton under favourable auspices.

Teignmouth and Kingsbridge in the same county were opened
as mission stations in August of the same year, and twenty-two
members were reported for Teignmouth, and seventeen for Kings-
bridge to the following conference; making in all, six mission
stations in Devonshire, to which ten missionaries are appointed.
The spirited and vigorous manner in which missionary operations
have recently been conducted in this county is some amends for
the relinquishment of this field of labour in former years.

In the east of Cornwall missionary operations were begun.
Liskeard was made the head of the mission. Mr. G. Osborne
laboured there with considerable success. The work continued to
advance under his successors, and at the conference of 1860 there
were three missionaries and 218 members belonging to this
station.

Returning from the west of England, and glancing at the
county of Essex, we find Chelmsford, the county town, selected as
a missionary station. Mr. R. Monkman began his missionary la-
bours in this town in the spring of 1854, and soon met with a mea-
sure of success, forty-one members being reported to the conference
of 1855. In 1856 Mr. John Guy took charge of this mission, and,
when assisted by another missionary, he greatly enlarged its bor-
ders. In 1858 three missionaries were appointed to this station,
and a large extent of territory was brought under cultivation.
The soil was not very productive, but it yielded some amount of
fruit, and a fourth preacher was sent in 1859, and 256 members
were reported to the conference of 1860.

During the year 1859 we find some progress made in St. Alban’s
mission, Hertfordshire. At Bushey a beautiful chapel was built
for the connexion by C. Vines, Esq., at the cost of more than
£400.

Coming to the Midland counties we find Northampton mission
made into a separate circuit, and Peterborough and Ramsey
mission greatly improved. Under the superintendency of Mr.
PRIMITIVE METHODIST CONNENION. 525

Jesse Ashworth great reductions were made in chapel debts,
several new chapels were erected, several new societies were
formed, and the mission rose into prosperity and strength.

The missionary stations in England, as a whole, made gradual,
though not very rapid progress; but the last few years were more
successful than preceding ones. Several new stations were se-
lected, additional missionaries employed, and at the conference of
1860 the prospect of the missions was cheering.

In Scotland the number of stations and of missionaries in-
creased during the period under consideration. In 1850 there
were four stations,—Glasgow, Paisley, Edinburgh, and Calder
Bank, and one preacher appointed to each, besides a mission at
Alloa, under the care of Sunderland circuit. In 1860 there were
the same stations as those just named, and Motherwell and
Wishaw additional ; and on these stations eight missionaries were
employed, double the number to that in 1850. Some new chapels
had also been erected, and encouraging additions ‘made to the
respective societies, though the Scottish stations remained feeble
when compared with most of the stations in England.

‘In Ireland we have a little progress to record, especially of late
years. Some additions were made to the societies, and the num-
ber of missionaries nearly doubled, having risen from five in 1850,
to eight in 1860. From this recent addition to the staff of
labourers a corresponding improvement in the missions generally
may be reasonably expected.

We must now glance at the progress of the missions in Canada.
In 1850 there were 9 stations, 17 missionaries, and 1,630 mem-
bers. Some of these stations, however, were self-sustained and
self-governed. In 1851 there were 12 stations, 19 missionaries,
and 1,739 members. ‘In 1852 there were 13 stations, and 20
preachers. In 1853 there were 15 stations, 23 preachers, and
2326 members. In 1854 the stations were reported in two dis-
tricts, Toronto and Hamilton ; the number of stations had risen
to 19, the preachers to 37, the members to 2,671. In 1855 the
stations were 25, the preachers 37, the members 2,902. In 1856
528 THE HISTORY OF THE

the stations were 28, the preachers 37, the members 3,039. The
following year was almost stationary, the number of stations and
preachers were about the same as in 1856, the members had risen
to 3,090. The next succeeding year was one of prosperity, the
members being reported at 3,399. The ensuing year was one of
still greater prosperity, the increase of members being 439. The
following statistics were reported to the conference of 1859 :—
Travelling preachers 35, local preachers 229, class-leaders 196,
connexional chapels 82, rented chapels and other preaching places
169, Sabbath-schools 44, Sabbath-school scholars 2,392, teachers
410, members of society 3,838. In 1860 the number of principal
stations was 32, missions and missionaries 40, and members of
society 4274.

Many of the stations in Canada are self-sustained, others are
still mission stations. The stations are divided into six districts ;
and an annual conference is held, composed of delegates from the
respective districts, similar to the manner in which the British
conference is composed. The Canadian conference stations the
preachers in Canada, makes other needful regulations for carrying
on the work of God by missionary labours, the erection of chapels,
and the maintenance of schools ; and devises various means likely
to accomplish the good of the stations. A summary of its pro-
ceedings is laid before the British conference for examination, and
confirmation, if approved. Recently no alteration has been made
by the British conference in the stations of preachers by the
Canadian conference, nor in any local matters of minor impor-
tance. The Canadian Missionary Committee has also of late
mainly conducted the missionary operations in Canada, though
under the supervision of the General Missionary Committee in
England. A certain amount of missionary money has been voted
by recent British conferences to assist the missionary operations
in Canada; not always the same amount, but varying according
to circumstances.

The progress of the Canadian mission has not been equal to the
expectations of its early advocates, nor such as to satisfy many of
PRIMITIVE METHODIST CONNEXION. 527

the leading friends in England. But when the difficulties with
which it has had to struggle are clearly apprehended and duly con-
sidered, its advancement will be regarded with gratitude to
Almighty God, who has watched over it in infancy and childhood,
and is gradually couducting it to a state of maturity and vigour.
During the last few years several acceptable brethren have gone
from the ranks of the regular ministry in England to serve the
rising cause in Canada, and have efficiently ministered to its aid.
Could a number more, equally acceptable, be induced to follow
their example, they would meet with spheres of usefulness in that
rising colony in which their energies might be employed to great
advantage, resulting in glory to God and the highest good to men.
Whilst new missions in other colonies should not be neglected, it
is hoped that the oldest colonial mission belonging to the denomi-
nation will not be overlooked or forgotten, but continue to be
assisted according to its requirements and the ability of the com-
munity.

We are unable to furnish any certain account of the state of the
Primitive Methodist societies in the Eastern States of America,
but we have reason to believe that they continue to be few and
feeble. The societies in the far west have been more prosperous,
and continue to make steady and encouraging advancement.

The missions in Australia next claim our attention. Those in
South Australia are the first according to the order of time. In
1850 there were only two stations, Adelaide and Mount Barker,
and only one missionary on each. On the former station there
were 143 members, on the latter ninety. In the following year
the number of members had increased to 164 on the Adelaide
mission, and to 128 on Mount Barker station; and Mr. W.
Whitfield was sent as an additional missionary with the design of
occupying Kooringa, or the Burra Burra mines, as a separate
station. But soon after his arrival there the gold mines were dis-
covered in Victoria, and the copper mines at the Burra were
quickly deserted by nearly all the workmen, in the hopes of being
enriched with the more precious metal found in the neighbouring
528 THE HISTORY OF THE

colony. A large portion of the agriculturists and tradesmen of
Adelaide and the vicinity also flocked to the gold diggings in
Victoria; and Mr. Wiltshire, the missionary at Adelaide, deemed
it advisable to follow the portion of his flock who had gone in
search of gold, so that the remainder were left like sheep without
a shepherd. Under these circumstances the chapel at the Burra
was closed, the place relinquished for a time, and Mr. Whitfield
repaired to Adelaide to minister to the enfeebled societies. The
intense excitement which the gold discovery produced was very
prejudicial to the spiritual interests of the inhabitants, and for a
time threw every thing into a state of confusion and disorder. In
1853 we find a great diminution in the number of members re-
ported for Adelaide station ; but in the then unsettled state of the
colony and of the societies therein, it would be difficult, if not
imposible, to furnish an accurate report. Mr. Wiltshire, for cer-
tain reasons, withdrew from the connexion, and the societies
suffered for lack of adequate ministerial aid. In August, 1854,
Messrs. Whittaker and Cole were dispatched to supply their
necessities ; they met with a kind reception; the societies were
inspirited with new life and vigour, and soon recovered their former
prosperity. In 1854, we find two preachers on the Adelaide
station, two on Mount Barker station, Mr. J. G. Wright appointed
to the Burra Burra mines, and one wanted for Salisbury. In the
report sent to the conference of 1856, Adelaide station was said
to contain 164 members, Mount Barker 149, Burra Burra mines
2, the two members being Mr. and Mrs. Wright, then newly ar-
rived, It was a happy day for the Burra Burra when this devoted
missionary and his excellent wife arrived there. The deserted
sanctuary was speedily repaired and opened for divine worship ;
preaching was begun in the open-air, numbers flocked to hear the
word of life; the earnestness, power and unction with which the
zealous missionary proclaimed the soul-stirring truths of the gospel
arrested the attention of all who came within the sound of his
magnificent voice; the arrows of conviction pierced many a
hardened heart, penitential emotions swelled many a guilty bosom,
PRIMITIVE METHODIST CONNEXION, 529

earnest cries for mercy proceeded from lips more accustomed to
swear than to pray, and not a few broken-hearted sinners were
made whole by the application of the never-failing remedy of the
Gospel. A flourishing society was soon raised up, who liberally
contributed towards the support of their beloved minister, and
united in pious efforts to promote their own and their neighbours’
salvation. Mr. Wright, with true apostolic zeal, pushed forward
into the country, taking long excursions in search of colonists
settled far from the means of grace, and earnestly ministering to
their necessities. In 1857 we find Kooringa, or Burra Burra
mines, containing eighty-nine members of society, and made into
a separate circuit, being self-governed and self-sustained. In
1858 the number was increased to 114, and two preachers were
appointed to the station, which continued to progress.

Adelaide and Mount Barker stations also made considerable
progress, and were reported as separate circuits, with two preach-
ers each, to the conference of 1857; the former having 186
members, and the latter 165.

Salisbury mission, with one preacher, Mr. J. Standring, is found
in the minutes of conference for 1858; but before the conference
of 1859 it was made into a circuit, being able to meet its expenses
and to manage its own affairs. Mr. Joseph Warner was sent to
reinforce the missionaries in this colony in August, 1858, and
Mr. T. Braithwaite in the spring of 1859. The report of the
Adelaide district to the conference of this year, contained seven
travelling preachers and one superannuated, 68 local preachers,
43 class-leaders, 35 chapels, 25 other preaching places, 27 Sabbath-
schools, 888 scholars, 171 teachers, and 717 members of society ;
a proof of considerable advancement during the few foregoing
years. In 1860 the number of principal stations was nine,
regular ministers and missionaries nine, and members of society
791. Several additional missionaries were urgently demanded,
to occupy the numerous promising openings which presented
themselves.

Considerable improvement had taken place in chapel affairs. In

MM
530 THE HISTORY OF THE

the city of Adelaide an eligible site, at the cost of £375, was pro-
cured for a large Jubilee chapel, and the foundation stone was
laid March 12th, 1860, by 8. Bakewell, Esq., M.P. 8. F. Angas,
Esq., contributed the handsome sum of £100, and other friends
rendered liberal aid, affording satisfactory evidence that the new
sanctuary would be placed in easy circumstances.

The missions in New South Wales were not quite so prosperous
as those in South Australia. In 1850 there was but one station,
with two missionaries, and only seventeen members ; and no new
station was selected for a few years afterwards. The mission was
extensive, reaching from Sydney, the capital, to Morpeth, near a
hundred miles to the north. In the minutes of conference for
1851 the station is called “ Sydney and Morpeth,” and the num-
ber of members is reported at fifty-eight. The following year it
reported ninety-three members. In 1853 it reported 117. In
December of this year Mr. John Sharpe sailed from Liverpool to
reinforce the Sydney mission. He arrived there in the following
spring, and his acceptable preaching, business talents, and diligence
and zeal, proved of signal service to the station. In August
following Mr. J. Langford sailed from London to assist Mr.
Sharpe in the Sydney mission. In the minutes of conference for
1854 we find Messrs. Sharpe and Langford appointed to Sydney,
and Mr. M. Moss to Morpeth, then a separate station. In 1855
Sydney reported ninety-eight members, and Morpeth sixty-four.
Mr. Moss having resigned the itinerancy, through failing health,
in Apri], 1855, Mr. W. Colley was sent to supply his place at
Morpeth.

But there being an opening for a missionary at Goulbourn,
about a hundred miles from Sydney, in a nearly opposite direction
to Morpeth, the conference of 1856 appomted him to that station,
and Morpeth was left for a time without a regular supply. A
small society had been formed before Mr. Colley’s arrival, partially
under the care of Sydney mission. In 1857 sixteen members
were reported for Goulbourn, and twenty in 1858. The progress
of the mission was greatly impeded for want of a suitable place of
PRIMITIVE METHODIST CONNEXION. 531

worship in the town; but in January, 1859, a neat connexional
chapel was opened for Divine worship under favourable cireum-
stances, and the friends were encouraged to hope for enlarged
prosperity. An additional missionary was employed, and the
number of members reported to the conference of 1860 was forty-
four.

Morpeth mission obtained a supply as best it could, and before
the conference of 1857 Newcastle part of it became a separate
station. In the stations of preachers for this year we find
Morpeth and Newcastle recognized as separate missions, but
without a missionary appointed to either. During the ensuing
year Mr. Henry Green, whose health had failed in New Zealand,
landed in New South Wales on his way to England, as was sup-
posed, but his health had so much improved during the voyage,
and the necessities of Newcastle station were so pressing, that he
was induced to supply there for a time, till proper arrangements
could be made. The conference of 1858 appointed him to this
station, and his labours were acceptable and useful. The number
of members increased, and the mission otherwise improved, though
difficulties were found connected with the chapel property on the
station, probably occasioned through the lack of a regular mission-
ary from the beginning. Morpeth also was at length supplied
with a regular preacher, Mr. J. Causland having sailed from
London for this distant station in November, 1858. The number
of members reported to the conference of 1860 for Morpeth mis-
sion was seventy, and for Newcastle thirty-four.

Sydney mission, under the efficient superintendency of Mr.
Sharpe, was more prosperous than the fore-named. The chapel
in Crown-street, Woolloomooloo, Sydney, became too small for
the congregation, and was considerably enlarged in the spring of
1855, at the cost of nearly £200, the whole amount of which was
raised by subscriptions. A larger chapel was soon afterwards
erected in Kent-street, near the centre of the city, about a mile
from the former. The site cost £800, and the erection near
£2,000 more. Towards this vast outlay Mr. J. Pennel nobly

MM 2
532 THE HISTORY OF THE

contributed £150, Mr. W. Allen £120, Mr. M. Moss £110, Mr.
8. 8. Goold £80, Mr. Aspinall £55, D. Cooper, Esq., M.P., G. A.
Lloyd, and J. Fairfax, Esqrs., £25 each; and other friends ac-
cording to their ability. In all, above a thousand pounds were
raised by voluntary subscriptions, and the commodious edifice was
opened for Divine worship in January, 1856.

Glebe and Redfern, in the suburbs of Sydney, were also visited
by the missionaries, and good was done thereat. They likewise
preached in the open-air in Hyde-park, about half-way between
Crown-street and Kent-street chapels, when the weather would
permit, and were encouraged by the evidences of good which was
effected. Among those who obtained benefit thereby was a man
who had been transported to the country for fourteen years,
during which time he had received no fewer than 975 lashes for
his bad conduct ! He had been proof against corporal punish-
ment, but the melting truths of the gospel, accompanied by the
Holy Spirit to his heart, made him weep like a child.

The labours of the missionaries were not confined to Sydney.
Canterbury, about seven miles distant, and New-Town, near
Botany Bay, shared in their labours, and a chapel was built at
each. At Parramatta, the oldest town in the colony, fifteen miles
from Sydney, a small society was formed, and another at Green-
dale, twenty-five miles further ; but these places, on account of
the distance, could not for a time be well supplied. In stating
the progress of the mission for two years, Mr. Sharpe says, “In
September, 1853, the number of members was seventy-two, and
the income of the quarter £17 5s. 4d. In September, 1855, the
present quarter, we have 128 members, and the income is £65 1s.
114d. In addition to the regular quarter’s income, we have
raised in the two years more than £1,400 for chapels, &e. One
of our Sydney classes, composed of twenty-three members, con-
tributed this quarter the sum of £15 5s. 0d.” The number of
members reported for Sydney mission in 1856 was 134, and in
the following year 154. In the minutes of conference for 1857,
we find Sydney recognized as a separate circuit, or an independent
PRIMITIVE METHODIST CONNEXION. 533

station. In 1858, 128 members were reported for the Sydney
part, and 64 for Greendale branch, 192 in both. In April, 1859,
Mr. C. Waters sailed from London to assist the operations of the
station, money having been transmitted thence to bear his ex-
penses. The number of members reported to the conference of
this year for Sydney was 153, and 122 for Greendale branch,
when Sydney was made the head of a district, and Greendale
branch a circuit. Sydney circuit reported 165 members to the
conference of 1860, and Camden and Greendale cireuit 142, an
increase for each.

During the year Mr. Robert Hartley had sailed from England
for Sydney, and Mr. J. Addison for Goulbourne; and at the
conference of this year Mr. W. J. Dean was appointed to New-
castle in place of Mr. H. Green, whose failing health required his
return to England, and Mr. G. James to Morpeth. With this
valuable addition to the staff of labourers, the improvement ef the
district, and the prosperity of the stations in the colony may be
fully anticipated.

The missions in Victoria would furnish materials for a lengthy
account, but a due regard to space will lead us to condense the
accounts as much as practicable. In 1850 we find only one station,
forty members in society, and one missionary, Mr. John Ride. In
1851, 100 members were reported ; two stations were recognized,
Melbourne and Geelong; Mr. G. Watts was appointed to the
former, and Mr. J. Ride to the latter. Mr. G. Watts embarked
at Deptford for the place of his destination in the beginning of
August, 1851. On arriving at Melbourne he found the colony
intensely excited through the gold discovery ; large portions of the
population were flocking to the diggings in search of wealth, and
the former order of things was completely deranged. So many of
the inhabitants of Geelong had left the place that it was deemed
advisable for Mr. Ride not to remove thither. He therefore con-
tinued at Melbourne, and Jaboured in connection with Mr. Watts.
In 1852, 127 members were reported for Melbourne and Geelong
station, and both missionaries were re-appointed thereto, Some
534 THE HISTORY OF THE

dissensions unhappily arose in the Melbourne society between a
few of the leading men, which impeded the progress of the mission,
but a small increase of members was reported to the conference of
1853. At this conference Mr. Watts was appointed to Geelong
as a separate station, and Mr. John Ride was superannuated,
being unable any longer to perform the labours of a travelling
preacher. The prudence of sending a person as a missionary to a
colony in the southern hemisphere when above fifty-five years of
age may well be questioned. Mr. Ride had laboured extensively
and with extraordinary zeal and success on mission stations at
home, and might perhaps have continued to labour here several
years longer, where allowance would have been made for his de-
clining strength, and some relief afforded in the regular work of the
circuit; but the change of climate affected him at his time of life,
and the once strong man was no longer equal to the onerous duties
of a mission station in a rising, bustling colony, full of energy and
of intense excitement. The Missionary Committee was happy to
secure the acceptable services of Mr. M. Clarke for the important
station of Melbourne, and he sailed for the land of gold in the
beginning of August, 1853. On arriving at his station Mr. Clarke
found himself placed in critical circumstances, but strove to render
himself equal to the occasion, and the mission continued to pro-
gress. 186 members were reported for Melbourne station to the
conference of 1854, and 26 for Geelong. At this conference Mr.
D. Gates was appointed to assist Mr. Clarke on the Melbourne
station, and Mr. Watts was re-appointed to Geelong. At the
conference of 1853 there were 290 members in Melbourne station,
aud 62 in Geelong. At this conference it was determined to re-
inforce the mission in Victoria, by the appointment of additional
missionaries. Sanction was given for the employment of Mr. W.
Calvert at Castlemain, in the gold district, about eighty miles from
Melbourne; and Mr. Gates was appointed to Ballarat, also in the
neighbourhood of the gold diggings. Messrs. L. Dobinson and G.
T. Hall sailed from London in July, 1855, and arrived at Mel-
bourne November 28th. Mr. Hall remained there to assist Mr.
PRIMITIVE METHODIST CONNEXION, 535

Clarke, but Mr. Dobinson soon removed to Castlemain, and thence
to Bendigo, to occupy a new station among the diggers. The small
society there gave him a hearty welcome, speedily erected a tempo-
rary residence for himself and wife, and soon had a chapel ready
for use. Mr. Dobinson patiently sustained the hardships and pri-
vations of colonial life, laboured hard to build up the rising church,
and to extend the gospel to other needy localities. His little flock
liberally contributed towards his support, and zealously co-operated
with him in his missionary efforts. Several new societies were in
due time formed, and some chapels erected, nearly or entirely free
from debt. Such was the success of this mission, and such the
liberality of the people, that Bendigo was made into a separate
circuit at the conference of 1857, with one married preacher, and
forty members, who honourably met all his financial requirements.
In 1858 the number had risen to seventy, and in 1859 to ninety-
five, but in the following year there was some declension.

Mr. G. T. Hall laboured successfully at Melbourne till his re-
moval to Castlemain, about the close of the year 1856. This latter
station was also made a separate circuit at the conference of 1857,
with one preacher and 125 members. Melbourne station, under
the superintendency of Mr. Clarke, and Geelong, under the super-
intendency of Mr. Watts, were also recognized as separate circuits
at the same conference.

The Victoria district was then constituted, including four cireuits,
four preachers, and 435 members, exclusive of Sydney circuit and
of Ballarat, which remained under the care of the General Mission-
ary Committee. In 1858 the district numbered four circuits,
several mission stations in want of preachers, and 590 members,
not including Ballarat, which contained ninety-seven members.
In the ensuing year Mr. J. Buckle was sent to supply the place of
Mr. Gates at Ballarat, who had resigned the itinerancy under the
force of discouragement, but continued to assist the mission. The
number of members reported for this station in 1859 was ninety-
two, and in 1860 the number had risen to 116, when it was agreed
536 THE HISTORY OF THE

to send another missionary to assist in strengthening and extend-
ing the mission.

Mr.8. Bracewell also sailed for Melbourne circuit, and Mr. G. Gray

for one of its mission stations, in the same year. ‘The statistics of
Melbourne district for 1859, including Sydney, and exclusive of
Ballarat, were as follow :—8 travelling preachers, 135 local preach-
ers, 66 class-leaders, 35 chapels, 31 other preaching places, 28
Sabbath-schools, 1,150 scholars, 109 teachers, and 965 members
of society; an encouraging increase for the year. The following
year was also one of some progress. Jive circuits and five prin-
cipal mission stations, besides Ballarat, were reported to the con-
terence of 1860. On these circuits and stations eleven ministers
and missionaries were employed, and several more were urgently
demanded to meet the pressing wants of those who were anxious
to profit by the ministry of the denomination. The number of
members reported, exclusive of Sydney, transferred to the Sydney
district, and including Ballarat, under the care of the English
General Missionary Committee, was 874.

Considerable advancement was made in reducing chapel debts,
and in erecting new chapels. We find the debt on Latrobe-street
chapel, Melbourne, reduced to about £30. And at Brunswick,
three miles distant, an excellent chapel was erected, under en-
couraging auspices.

Geelong circuit engaged in the erection of a chapel at Spring
Hull, and held a very delightful anniversary at Woomaylook, when
the Rev. Mr. Saline, clergyman of the Church of England, kindly
assisted, and proposed the holding of a union prayer-meeting, and
an arrangement was accordingly made to hold one weekly, one
week in the chapel, and the next week in his church.

Kilmore mission began evangelistic labours at Pyalong, a govern-
ment township, containing about forty families, nearly half of
which were Roman Catholics. For six years previous the inhabi-
tants had not heard more than six or seven sermons, and no
religious service had ever been held there on the Sabbath. Vice
and immorality of various kinds were the natural consequences of
PRIMITIVE METHODIST CONNEXION, a37

this spiritual destitution. But the humble labours of the brethren
were made a blessing to the people, and in the course of nine
months a small chapel was erected for their accommodation, and
placed nearly free from debt at the opening.

At Rochford, where no religious service had ever been held, the
brethren began their missionary labours about the same time as at
Pyalong, and with similar or equal success. In about the same
time also they succeeded in erecting a small sanctuary, free from
debt.

At Kilmore, too, the brethren undertook the erection of a sub-
stantial brick chapel.

At the conference of 1860 Mr. W. Colley was appointed to
Brisbane, in the newly-formed colony, called Queensland, in
honour of our gracious sovereign Queen Victoria. Urgent appli-
cations had repeatedly been made from friends resident there for
2 missionary to labour among them, and Mr. Colley had the
honour of being the first missionary selected for the purpose,
where, it was hoped, he would prove successful in establishing a
flourishing cause.

On reviewing the missions in Australia generally, one of the
influential brethren, Mr. M. Clarke, thus expresses himself.
“« Little, comparatively, is known in England respecting the work
in Australia. We may, therefore, state that in ten years about
2,000 precious souls have been gathered into the church. This
certainly will not bear comparison with the number of 7,842
gathered in England during the first ten years existence of the
connexion. But our readers must consider that our circumstances
are very different; missionaries in Australia have not had the
population, means of transit, facilities for usefulness, and the
support of such a band of pious praying labourers as was the case
in England. Here we are in a foreign land, with its often
debilitating climate, interminable forests, scattered and migratory
population, partly indicated and half-formed roads, pursuing our
work isolated, and frequently discouraged by the delirious excite-
ment of gold-getting, the inordinate habits of speculation, enter-
538 THE HISTORY OF THE

prize, and extortion, drunkenness, the hydra-headed monster
crime of this country, antagonistic to the spread of the gospel.
Considering these things we have abundant cause to thank God
and take courage.

Melbourne district meeting was held in January last, when
legislation on the formation of an Australasian General Missionary
Association, consisting of an executive committee, pledging the
circuits to contribute one-third of the net proceeds of their
missionary money to the general fund, to be appropriated in
opening missions, and affording assistarice to newly-formed sta-
tions, was unanimously approved. This legislation was considered
so important, that the committee was desired to take action im-
mediately, and the conference be desired to give its sanction to
the committee’s proceedings. In this there is no intention to
invade the prerogative of conference, nor to usurp authority which
does not properly belong to us, but simply a desire to conserve
the interests of Christ and the connexion, by vigorously seeking
the salvation of souls. Four missions are placed under the care
of the committee. Goldborough is already supplied with a
preacher raised in the colony. Amherst we have just suppled
with another. Kilmore is being wrought by Melbourne circuit
until a missionary arrives from England; and Kyneton the
committee is arranging to provide for. On these missions there
is every prospect of success. Other fields are also inviting our
attention, and had we right men and sufficient means rapid pro-
gress would no doubt attend our labours.”

These are words of truth and soberness, and it is hoped that
the respective Australian colonies will receive that support from
the denomination which their necessities require and its means
will afford.

A brief notice of the mission stations in New Zealand will
suffice. The stations and the number of missionaries continued
the same during the ten years now under review, there being three
stations and one missionary on each. Some additions were made
to the societies, and some improvements ‘effected in several re-
PRIMITIVE METHODIST CONNEXION. 539

spects ; and could the stations have been favoured with additional
missionaries, so that distant settlers could have been supplied with
the ministry of God’s word, the increase would doubtless have
been considerable. But the expense attendant on these stations,
chiefly through the small number of inhabitants thereon, was so
heavy, that the General Missionary Committee declined, though
reluctantly, to send additional missionaries, except Mr. J. Smith
to supply the place of Mr. H. Green, whose health had failed. The
war which unhappily broke out recently militated much against
the New Plymouth mission. The country chapels had to be closed,
and several of the friends suffered materially in their temporal
cireumstances. Wellington mission, however, made some pro-
gress, and at the conference of 1860 it was agreed to send an
additional missionary thither as early as convenient.

Tasmania, or Van Dieman’s Land, was approved as a sphere of
missionary labour by the conference of 1858. Some members from
England having emigrated thither formed themselves into a society
at Launceston, a town next in importance to the capital, and when
but twelve in number they sent an urgent request to the General
Missionary Committee for a missionary to be deputed to assist
them as early as possible, accompanying their request with £60
towards the expenses of his outfit and passage. This little com-
pany held their first camp-meeting at Launceston, on the 28th of
November, 1858. “ The spot was well chosen,” says a local paper,
“it is an unoceupied space on the side of the Windmill Hill.
Southward it is sheltered by the top of the hill, and to the north-
east by a fence and grove of trees, which throws an umbrageous
shade over the green sward. The view from the spot is a picture-
esque and noble one. In the distance, towards the north, the
silver Tamar is visible for many miles, in all its graceful windings ;
and still further, from north to south, the eye is delighted with the
varying outline of the chain of undulating hills running from south-
ward to the far north on the West Tamar, and only partially
broken by the romantic-looking gorge down which rushes the
waters of the South Esk from the cataract to rejoin the North Esk
540 THE HISTORY OF THE

in the Tamar. In the foreground, and literally at the feet of+the
spectators, the great portion of the town of Launceston lies,
spread out like a gigantic map, or rather presenting a bird’s-eye
view of the pretty town, so perfectly that each street, almost each
house, is distinctly visible and well-defined. Such a spot, shaded
as ib was by trees from the brilliant but rather intense beams of
the sun, shining forth from a pure blue Australian sky, formed a
temple of worship immensely superior for exciting sincere devo-
tional and grateful feelings towards the Creator of all, to any
building ever built with human hands.

“The platform used on Sunday was a furniture van, which the
proprietor (Mr. M’Donald) had kindly lent for the purpose, and
on this were Messrs. Woodnough, Edgington, two or three other
members, and the Rev. Mr. Lindsay.

«The service was conducted in a most orderly manner. It con-
sisted of brief addresses, rather than sermons, from texts chosen
by the speakers, and between each address a hymn was sung.

«Previous to Mr. Lindsay’s address the speakers and members
of the society moved—we can’t say why—from the waggon to
about thirty yards down the hill for prayer, and then returned to
their several places on or around the waggon. There was nothing
very remarkable in either Mr. Lindsay’s address or those of the
the other speakers, beyond the fact that all appeared truly sincere
in their desire to expound the gospel, and show the eternal advan-
tages to be gained by a strict observance of the plain and beautiful
laws of the Creator as there laid down. Mr. Edgington mentioned
that the first camp-meeting in England was held in 1807, on Mow
Hill, he believed, in Cheshire; and he read an extract from a re-
port to show how efficient such meetings had since proved as
auxiliaries in spreading a knowledge of the gospel, and in bringing
home to the Wesleyan and other churches thousands of members
who probably might never have been reached by any other means.
The Rev. Mr. Lindsay prefaced his address by saying that he un-
derstood from the members of the Primitive Methodists that they
looked upon the use of camp-meetings only in the light of auxili-
PRIMITIVE METHODIST CONNEXION. 541

aries, by means of which the truths of the gospel might be brought
to bear upon many who never attended any place of worship
regularly, and who could not in so scattered a community as this
be reached so well by any other means.”

The small society had risen to forty-seven members when the
report for the conference of 1859 was prepared. On Saturday,
February 19th, 1859, Mr. Joseph Langham sailed from London
to oceupy this station, and to spread the knowledge of Christ
among the colonists of Tasmania. On his arrival in the country
he commenced his evangelical labours with becoming earnestness
and zeal, and a considerable share of success rewarded his per-
severing toil. During the year Mr. John Fogean arrived to
assist him, and the work continued to progress. The number of
members reported to the conference of 1860 was 116. At this
conference another missionary, Mr. E. Pritchard, was appointed
to reinforce the staff of labourers, on whose arrival it was in-
tended to commence evangelical operations at Hobart Town, the
capital of the island.

A few words about a mission to South Africa must close our
notice of the colonial missions of the connexion. For several
years numerous friends in Norwich district cherished an ardent
desire for missionaries to be sent to that country. The subject
was repeatedly discussed at the district meetings, and thence
recommended to the consideration of succeeding conferences. But
the majority of these assemblies always deemed the enterprise
premature till the conference of 1858, when it was deemed ex-
pedient to sanction preparatory measures being taken with a view
to establish a mission among the colonists of Port Natal. The
following resolution was printed in the minutes of conference for
this year ; “ That as soon as the friends of the Norwich district
can raise £500 for a mission to South Africa, without interfering
with the regular missionary money usually raised on the stations,
the General Missionary Committee shall send a missionary thither,
If the friends in the same district can raise £1,000 the committee
shall be authorized to send two missionaries. The money raised
542 THE HISTORY OF THE

for this mission shall be paid into the hands of the General Mis-
sionary Treasurer, until the necessary sum be secured.” In the
ensuing year Yarmouth circuit, especially, entered spiritedly into
the enterprise, and besides raising a greatly increased amount of
missionary money for general purposes, contributed a handsome
sum for the contemplated African mission. Some liberal sub-
scriptions were obtained from the brethren in other circuits, and
some encouraging progress was made towards raising the amount
specified, though not equal to the sanguine expectations of the
ardent friends of the enterprise. At the conference of 1860,
however, this contemplated mission met with more general favour,
and the following resolution was passed :—‘ That as there is a
prospect of enlarging our mission-field, on the receipt of a portion
of the Jubilee Fund for missionary objects, the General Mission-
ary Committee is recommended to establish a mission at Port
Natal as soon as suitable men can be obtained for the purpose.”
It was hoped that should the missionaries prove successful among
the colonists their labours might, in due time, be extended to the
natives.

The progress of the whole connexion, during the ten years to
which this chapter refers, may be seen at one glance in the sub-
joined statistics.

STATISTICS OF THE CONNEXION

FROM THE CONFERENCE OF 1850 ro THAT oF 1860.

1850.—Travelling preachers 519, local preachers 8,524, class
leaders 6,162, members 104,762, chapels 1,555, Sunday-school
scholars 103,310, teachers 20,114.

1851.—Travelling preachers 551, local preachers 9,077, class
leaders 6,490, members 108,781, chapels 1,662, Sunday-school
scholars 112,568, teachers 21,442, deaths 1,402, increase of mem-
bers 4,019.

1852.—Travelling preachers 560, local preachers 9,350, class
leaders 6,632, members 109,984, chapels 1,723, Sunday-school
PRIMITIVE METHODIST CONNEXION. 543

scholars 118,508, teachers 22,398, deaths 1,451, increase of mem-
bers 1,203.

1853,—Travelling preachers 568, local preachers 9,594, class
leaders 6,767, members 108,933, chapels 1,789, Sunday-school
scholars 121,394, teachers 22,792, deaths 1,588, decrease of mem-
bers 1,051.

1854.—Travelling preachers 583, local preachers 9,834, class
leaders 6,825, members 107,918, chapels 1,857, Sunday-school
scholars 123,341, teachers 22,934, deaths 1,580, decrease of mem-
bers 1,020. :

1855.—Travelling preachers 585, local preachers, 9,981, class
leaders 6,832, members 105,858, chapels 1,912, Sunday-school
scholars 126,680, teachers 23,352, deaths 1,636, decrease of mem-
bers 2,055.

1856.—Travelling preachers 600, local preachers 10,096, class
leaders 6,825. members 108,557, chapels 1,955, Sunday-school
scholars 133,867, teachers 24,397, deaths 1,585, increase of mem-
bers 2,699.

1857.—Travelling preachers 598, local preachers 10,205, class
leaders 6,919, members 110,683, chapels 2,010, Sunday-school
scholars 139,486, teachers 25,403, deaths 1,475, increase of mem-
bers 2,126.

1858.—Travelling preachers 609, local preachers 10,533, class
leaders 7,104, members 116,216, chapels 2,094, Sunday-school
scholars 148,368, teachers 27,091, deaths 1,725, increase of mem-
bers 5,533.

1859.—Travelling preachers 610, local preachers 10,838, class
leaders 7,368, members 123,863, chapels 2,166, Sunday-school
scholars 159,251, teachers 29,183, deaths 1,611, increase of mem-
bers 7,644.

1860.—Travelling preachers 675, local preachers 11,384, class
leaders 7,803, members 132,114, chapels 2,267, Sunday-school
scholars 167,533, teachers 30,988, deaths 1,754, increase of mem-
bers 8,251.
544 THE HISTORY OF THE

Number of deaths in the ten years .. 15,837
Increase of travelling preachers, ditto 156

Increase of local preachers .. .. 2,860
Increase of class leaders i .. 1,641
Increase of chapels... oe ‘ 712

Increase of Sabbath-school scholars .. 54,223
Increase of Sabbath-school teachers .. 10,874
Increase of members .. a .. 27,352

It may be observed that, for three successive years, there was a
small decrease of members. These were years of great agitation
and disruption in the Wesleyan body, and all communities of
Methodists sustained numerical losses. The manner in which the
controversy was conducted was, in general, very inimical to the
spirit of genuine christianity, and injuriously affected some por-
tions of the Primitive Methodist community ; though the leading
men in the body, both ministers and laymen, resolved to occupy
a neutral position, and exerted their influence to preserve the
connexion from meddling in the strife, and to keep the great work
of spreading pure religion through the land constantly before the
people. And considering that the principal founders of the con-
nexion had but recently departed to their rest, that the decrease
of members did not equal the number of deaths, and that there
was a steady advancement in every other department of the work,
being a yearly increase of travelling and local preachers, class-
leaders, scholars and teachers, chapels and Sunday-schools, it was
cause of gratitude to Almighty God that the connexion maintained
its ground so well as it did, and preserved its neutrality, notwith-
standing the strong inducements it had to the contrary. When
the trial was passed it recovered its former prosperity, and made
yearly and increasing additions to its numbers.

The increase of 27,352 members, of 712 chapels, and of 54,223
Sunday-school scholars, in ten years, should be regarded with
becoming gratitude to the Author of all good, and as an en-
couragement to more abundant efforts to promote the Divine
glory in the salvation of souls.
PRIMITIVE METHODIST CONNEXION. 545

A considerable portion of the increase in question took place in
some of the large towns and populous districts of the country ;
a fact worthy of consideration by the leading persons in the de-
nomination, as an apparent indication of the call of Divine
providence to devote more attention to these centres of popula-
tion.

The increase in chapel accommodation is not fully represented
by the increased number of chapels. Many of the present chapels
are only substitutes for former ones, and have not therefore made
any addition to the number. But as most of these are con-
siderably larger than the former ones, which had become too
small, enlarged accommodation was made where no indications of
it appear in the above statistics.

With the increase of chapels, congregations, societies, and
Sabbath-schools there was unquestionably a proportionate ad-
vancement in the intelligence of the denomination. To meet the
improved tastes and enlarged knowledge of the congregations a
‘new hymn book was compiled for their use by Mr. John Flesher,
of which many thousand copies were speedily circulated. That
some dissatisfaction should have arisen with a change of the hymn
book in the body was no more than what might have been expected,
especially in the critical period in which the new hymn book was
first issued. But that the new book was a vast improvement on
the old one came to be generally admitted, though many estimable
persons continued to maintain a preference for that to which they
had been long accustomed.

That the regular ministry might improve with the spread of
education and the advancing intelligence of the congregations, it
was also arranged that candidates for the ministry, and those who
were about to complete their probation, should undergo a proper
examination at the meetings of the districts to which they be-
longed; a measure which has given great satisfaction, and been
productive of considerable good.

The last year of the ten under review in this chapter was more
prosperous than any in the decade. Every district made some ad-

NN
546 ‘ THE HISTORY OF THE

vancement, and the Jubilee conference assembled under interesting
and joyous circumstances. The place where it was held threw
additional interest around it. It was convened at Tunstall, in the
centre of the locality where the connexion originated; within
five or six miles from Mow Hill, where the first English camp-
meeting was held, within about the same distance of Standley,
where the first class was formed, within three or four miles of
Bemersley, where Messrs. Hugh and James Bourne resided for
many years, and where they finished their earthly course, within
a mile of Burslem, where Mr. Clowes was born, and at the place
where he was converted, and where his extraordinary faith, piety,
and zeal shone forth so conspicuously, and won the admiration and
esteem of all classes of society; at Tunstall, where Steele, Nixon,
and other holy men, walked with God, and left the savour of their
apostolical piety behind them; at Tunstall, where the first chapel
in the connexion was built, standing within sight of the delegates
sitting in conference ; at Tunstall, which became the head of the
first circuit in the connexion, and in the Jubilee chapel there,
enlarged and beautified during the Jubilee year. This memorable
conference commenced its sittings on Wednesday morning, June
6th, 1860, being the forty-first annual assembly of the connexion.
Upon the examination of the reports of the various stations, both
at home and abroad, and the state of the connexional funds, and
the announcement of their prosperity, and the large increase of
members, a burst of gratitude and praise was called forth from
most present, and some time was spent in earnest prayer for con-
tinued prosperity, as well as in fervent thanksgiving to Almighty
God for the blessings so richly bestowed upon the community
during the first fifty years of its existence, and in the year just
past.

This jubilant feeling, however, was chastened by the solemn
fact that during the year death had removed from the denomina-
tion no fewer than 1,784 members, among whom was six travelling
preachers, and Mr. James Bourne, one of the principal founders
of the connexion. The following appropriate resolution was
PRIMITIVE METHODIST CONNEXION, 547

passed in honour of his memory :—‘ The conference is impressed
with the fact that not one of the brethren who were life members
of the conference, according to the provisions of the Deed Poll,
has lived to see the conference of the Jubilee year of the con-
nexion, although Mr. James Bourne was spared until the be-
ginning of this year; and it feels constrained to acknowledge the
obligations of the connexion to him for the great efforts he put
forth in its behalf in the early part of its history. It further
resolves that a respectful notice of him shall be published in the
large magazine, and that Brothers Bateman and Pugh be requested
to prepare it.” A further notice of Mr. J. Bourne will be found
at the conclusion of this chapter.

On Sunday, June 10th, the conference camp-meeting was held.
The weather was unfavourable, but four preaching stands were
provided, each of which was numerously attended. It was esti-
mated that from eight to ten thousand persons were present in
the afternoon. The heavy rain, however, induced numbers to
seek shelter in the chapel and school-rooms, where effective ser-
vices were held. In the evening lovefeasts were held, both in the
chapel and in the three spacious school-rooms opposite, all of which
were well filled, and upwards of fifty souls professed to find peace
with God.

On Monday morning, June 11th, a jubilee sermon was preached
by Mr. Thomas King, the oldest minister in active service, when
a large and attentive audience was deeply interested and con-
siderably excited.

In the evening of the same day a most interesting and jubilant
meeting was held in the chapel. The place was crowded to
excess, the various speakers had unusual liberty, and the cloud of
the Divine presence overshadowed the vast assembly.

The business of the couference was unusually important, and
was conducted in great harmony, and with considerable dispatch.
Several important measures were adopted, and arrangements made
to meet the educational and other requirements of the connexion.
The stations were recommended to establish week-day schools

NN 2
548 THE HISTORY OF THE

wherever practicable. Mr. W. Antliff was appointed to prepare
a spelling-book for the use of Sabbath-schools especially, and Mr.
J. Petty a catechism for the schools and the families in the con-
nexion. A committee was also appointed to assist. Mr. W.
Harland in the compilation of a hymn-book for revival and other
services. The conference of the preceding year had appointed
Messrs. W. Garner, J. Bywater, J. Petty, and W. Antliff, to
consolidate the rules of the body, and submit them for examination
to the publishing committees of the respective districts, who were
requested to furnish their-remarks thereon to the General Com-
mittee for the conference. This onerous work had been accom-
plished, but some of the committees had recommended such
numerous emendations to be made that the conference was unable
to complete the business, and therefore committed the work to
Messrs. W. Garner, J. Petty, and W. Antliff, with instructions
to examine carefully the suggestions of the respective committees
to adopt as many of them as might be prudent, and to prepare the
rules for publication in a condensed form as early as convenient.

In concluding our notice of the proceedings of this conference
we must glance at the arrangements made for celebrating the
Jubilee of the connexion. At the preceding conference several ,
regulations were made on the subject. March llth, 1860, was
set apart as a day for united and special thanksgiving to Almighty
God, and prayer for an out-pouring of the Holy Spirit, when
collections should be made in aid of the Jubilee Fund. An ap-
propriate sermon or lecture was recommended to be delivered at
every place, if possible, and one public platform meeting, at least,
to be held in every station. A jubilee camp-meeting was also
appointed for every station on the last Sabbath in May. A Jubilee
Committee was chosen, the executive of which resided at Hull,
H. Hodge, Esq., the general treasurer, and Mr. J. Bywater the
general secretary. The district committees were appointed to
assist in arranging for the public meetings. A district treasurer
and secretary were appointed for each district; and each circuit
was recommended to appoint a local treasurer and secretary.
PRIMITIVE METHODIST CONNEXION. 549

The objects to which it was decided the Jubilee Fund should
be applied were four :—The General Missionary Fund, the Gene-
ral Chapel Fund, a superior School for the children of preachers
and of other friends, and the better education of approved candi-
dates for the ministry, and of those already on probation. These
religious services were generally held as appointed, and many
of them were eminently refreshing and invigorating. Some
spirited donations were likewise promised in different parts of the
connexion. Nottingham district took the lead in securing promi-
ses of this character, most of the ministers setting a noble example
of liberality. Hull district held a general meeting in furtherance
of this design, in connection with the annual district meeting
in May, 1860, when £900 were promised; Messrs. W. and
H. Hodge promising two hundred guineas each for themselves
and families. Sunderland district soon afterwards held a similar
meeting, and obtained some very liberal promises. But the con-
ference of 1860 feared that the connexion generally did not
manifest the liberality on the occasion which might justly have
been expected, and therefore recommended additional means to
be employed, and some appropriate articles to be inserted in the
denominational magazine. As to educational assistance to candi-
dates for the ministry, it decided that under existing circumstances
it was not desirable to establish a college or school for their
benefit, but that a preferable plan would be to place them under
the tuition of suitable ministerial brethren, who should direct
their studies, and otherwise mature or improve their qualifications
for the ministry.

It was also resolved that an attempt should be made to es-
tablish a superior school in a central part of the kingdom, and in
a healthy locality, for the education of the children of our preach-
ers and friends ; and appointed a committee, of which Nottingham
district committee was to be the executive, to make all needful
inquiries on the subject, and prepare the business for the con-
sideration of the following conference. Other minor regulations
were made, designed to further the objects contemplated, and the
550 THE HISTORY OF THE

blessing of God was earnestly sought thereon. The results must
be recorded elsewhere, the limits of this work being not to extend
beyond the conference of the Jubilee year.

This important and harmonious conference terminated its
sittings on Saturday morning, June 16th, 1860, and the delegates
separated in great mutual affection and esteem.

But while the connexion was laudably seeking to promote the
intellectual and religious benefit of its junior ministers, the
providence of God was solemnly reminding it of the shortness and
uncertainty of life, by removing from its midst its principal
founders, and several of its leading ministers and influential
friends.

We close this chapter with a brief notice of several of these
distinguished brethren, both ministers and laymen. First among
them we place Mr. Hugh Bourne. His early friend and com-
panion, Mr. Clowes, was called to put off the harness and leave
the field of conflict more than a year before him; but having in-
serted a brief notice of his piety and usefulness in a former part
of this chapter, we shall not introduce him here, except, so far as
may assist to illustrate the character and usefulness of Mr.
Bourne. Of the early life of Mr. Bourne, and of the part he
took in the formation of the connexion, we need say nothing in
this place, having narrated the chief circumstances thereof in the
beginning of this work. In the preceding chapter we recorded
his superannuation in 1842, and his subsequent visit to Canada
and the United States of America. After his return thence Mr.
Bourne took comparatively little part in the most important busi-
ness of the connexion. This chiefly devolved upon junior and
more active brethren, fully competent for the duties of their re-
spective offices. The decline of Mr. Bourne’s physical and mental
powers, through the toil and labours of more than threescore years
and ten, required relief from the solicitude and cares of former
periods. He, however, retained unabaited interest in the welfare
of the connexion, and constantly regarded it with paternal affec-
tion. He took frequent excursions to different and distant stations,
PRIMITIVE METHODIST CONNENION. 551

and laboured both publicly and privately to promote ther pro-
sperity. As long as strength permitted he continued to prosecute
the work of faith and labour of love to which his long life had been
devoted ; and when increasing infirmities confined him to his
residence he patiently endured protracted sufferings, and calmly
waited for his summons. His departure, though somewhat sudden,
was dignified and happy. On the day on which he died he rose as
usual, and appeared as well as for some time before. About four
o'clock in the afternoon he reclined on the sofa, and fell asleep.
On awaking he appeared to be conversing with some one, and
beckoning for a nearer approach, cried, “Come! come!” Then
exclaiming, “ My old companions! old companions! my mother!”
without a groan or sigh he quietly breathed his last. A fit termi-
nation of a long course of piety and usefulness. He died at
Bemersley, near Tunstall, Staffordshire, October 11th, 1852, aged
eighty years. On the following Sabbath he was interred in the
burying-ground in connection with the Primitive Methodist chapel
at Englesea Brook, in Cheshire, when several thousand persons
testified their respect for his memory by joining the funeral pro-
cession, and uniting in the solemn services performed on the
occasion. Mr. H. Leech delivered an address to a large assemblage
in Tunstall market-place, and Messrs. 8. Sanders and T. Russell
took the chief part in the service at the grave. The impression
which the event produced in the district was solemn and extensive.
All classes shared in the respect borne to his memory for the
services he had rendered to the cause of Christ. As a preacher
Mr. Bourne had never been popular in the locality, except for his
original and peculiar talent in preaching to children; but his
laborious and self-denying efforts to do good, through a long series
of years, had justly won for him the esteem of the wise and pious.

His own denomination owes him a great debt of gratitude for
the sacrifices he made for its welfare, and the energetic and effi-
cient manner in which he promoted its interests. He was not
indifferent to the prosperity of other communities, in whose well-
being he sincerely rejoiced ; but believing that the Providence of
552 THE HISTORY OF THE

God had called him to labour among the community in whose
formation he had taken so prominent a part, he consecrated all
his powers both of. body and mind to promote its weal. His life
was bound up in its prosperity ; his constant study, his unvaried
aim was to minister to its usefulness; his toilsome and zealous
labours were all intended to enhance its well-being. And it is
difficult to calculate aright the amount of good which he accom-
plished by his caution, his forethought, his energy of purpose, and
his determined perseverance. The regulations he successfully
sought to carry into effect for the benefit of the community in
some cases bore hardly upon the regular ministers, and it cannot
be denied that a few of them presented an aspect of severity which
it would be difficult, if not impossible, to justify ; for instance, one
which provided that if unpleasantness should arise in any society
which should call for investigation, and a travelling preacher should
be found faulty in the least, he should pay all the expenses attend-
ant on the inquiry, though other parties might be far more blame-
able than he; an example of partial legislation which a later
conference saw proper to abolish; but, notwithstanding imperfec-
tions of this character, which Mr. Bourne’s measures occasionally
displayed, his influence in the management of connexional affairs
was on the whole salutary, and even eminently beneficial. For
many years he was the leading spirit in the denomination, and
took an active part in its most important transactions. In pulpit
and platform efforts Mr. Clowes was incomparably superior to Mr.
Bourne ; in legislative or administrative ability he was immeasur-
ably inferior. Both exerted a powerful and beneficial influence in
the connexion, but it was in some respects different. Both com-
manded veneration and esteem by their years, their manly piety,
their eminent usefulness, and their high position in the body; but
Mr. Bourne’s influence was exercised with more apparent authority
and with occasional harshness and severity; Mr. Clowes’ with
more paternal kindness and with a winning sweetness of dispo-
sition and manner. Mr. Bourne sometimes erred on the side of
severity, Mr. Clowes occasionally on the side of leniency. The
PRIMITIVE METHODIST CONNEXION. 553

former had much of Luther in his temperament, the latter more
of Melancthon. Their difference of views in certain cases, and the
different course they pursued in some matters of discipline, un-
happily caused a measure of estrangement between them for some
years; and in moments of severe trial Mr. Bourne sometimes
spoke of Mr. Clowes in unwarrantable terms, for which, on more
than one occasion, he had the manliness and grace to express his
deep regret, and in his calm moments he frequently spoke and
wrote of bis early friend in the highest strains of eulogy. In many
respects, however, these distinguished men greatly resembled each
other. Both were actuated by a pure and ardent desire to promote
the extension of the Redeemer’s kingdom. Both were zealous in
an extraordinary degree in their efforts to snatch perishing men as
brands from the burning. Both looked for present effects, through
the blessing of God on their Jabours. Both used great plainness
of speech in their public addresses. Both enforced with uncom-
mon clearness and power the doctrine of a present salvation through
faith in our Lord Jesus Christ. Both were firm believers in the
theology of Wesley, and great admirers of his character and
labours. Both were mighty in prayer, and strong in faith. Both
were eminently prudent in the management of societies and the
erection of chapels. Both were men of strong determination and
of fixedness of purpose. And well was it for the body of which they
were the principal founders that both of them were permitted to
live to a good old age, and to promote its well-being by their sanc-
tified wisdom and growing piety.

Whether were the more useful we presume not to determine.
Their talents and acquirements materially differed, and so did the
sphere of their labours. Mr. Bourne had more strength of mind ;
Mr. Clowes more fire of imagination. The former had more learn-
ing; the latter had a richer command of language, and a more
fluent utterance. Mr. Bourne took a much larger share in the
management of the connexion than Mr. Clowes; the latter did
incomparably more than he in active labours to extend its borders.
While Mr. Bourne was efficiently serving the denomination as the
554 THE HISTORY OF THE

editor of its magazine, and as the ruling mind in its general com-
mittee and annual assemblies, Mr. Clowes was pursuing evangelical
labours, or home missionary operations with apostolical ardour and
success. Both excelled in their spheres of operation ; both were
eminently adapted to the work respectively alloted to them. Mr.
Bourne could not have accomplished what Mr. Clowes effected ;
Mr. Clowes could not have performed what Mr. Bourne achieved.
The connexion has abundant cause to “ glorify God in” both of
them, and to render him unfeigned thanks for the incalculable
benefit derived from their judicious counsels, their extraordinary
labours, their earnest prayers, and their fervent piety. They
were holy and useful in their lives, and in their death they were
not long divided. Their mortal remains do not indeed rest in the
same sepulchre ; but their immortal spirits have met in the regions
of the blessed. They mingle, we doubt not, in the blood-washed
throng before the throne of God, and unite in the loud hosannahs
chanted to the Saviour’s name. The friendship they formed on
earth has been renewed and perfected in heaven, where they
shine as stars of the first magnitude, high in honour and glory,
through the grace of God and the mediation of Jesus Christ.
May their surviving sons in the ministry emulate their zeal, im-
bibe their spirit, copy after their example, and realize their success
in turning sinners to God, and in building up believers in their
most holy faith.

Between the death of Mr. Clowes and that of M. Bourne, their
mutual friend, Mr. J. G. Black, of Sunderland, finished his course,
and entered into rest. He united with the Primitive Methodists
soon after they commenced their missionary operations in the
north of England, and by his talents and virtues soon rose to
distinction in the society in Sunderland. He took an active part
in the erection of a large chapel in Flag-lane, and by his intelli-
gence and influence rendered eminent aid towards the accomplish-
ment of the object. He was early appointed to be the leader of a
class, the duties of which he discharged with efficiency for many
years. But in a few efforts he made at public speaking, he was
PRIMITIVE METHODIST CONNEXION. 558

so convineed of his unfitness for it, that he conscientiously gave
up the attempt. In the business transactions of the church, he
was more successful. He was a shrewd discerning man, and by
his extensive information, and vigour of mind, rendered great:
service to the rising cause. He became a prominent member in
various committees of management, was usually sent as a delegate
from his circuit to the yearly meetings of the district, and was
one of the eight laymen named in the connexional Deed Poll,
enrolled in Chancery, as permanent members of conference. He
liberally supported the various institutions of the connexion, and
studied to promote its weal in every respect. But though warmly
attached to the community to which he belonged, he cultivated
fraternal affection towards all other sections of the christian
church. He was a member of the Evangelical Alliance, and of
numerous christian and benevolent associations in the town, and
at stated times had the ministers of all dissenting denominations
at his hospitable residence. He was a man of great enterprise in
secular affairs, and succeeded in amassing a considerable fortune ;
but he assumed no pompous airs, made no parade of wealth, and
steadily laboured to cultivate spirituality of mind and heavenly
and devout affections. He was often afflicted, but lived to the
age of sixty. He died in peace, September 9th, 1851, deeply
lamented by a large circle of friends. About forty travelling
preachers of his own community attended his funeral, and also
the ministers of all other denominations in the town, except those
of the established church. Mr. Black was not without infirmities,
which he himself sincerely regretted, but his great and numerous
excellencies truly entitled him to the high esteem in which he was
held both in his own and in other communities, and his long and
faithful services more than merit this brief record.

Mr. John Reynard of Leeds, next claims our attention. He
united with the Primitive Methodists in the spring of 1820, and
soon became a useful and distinguished member. Possessing pro-
mising talents, he was speedily called to exercise his gifts in public
speaking, in which he proved to be more than ordinarily acceptable
556 THE HISTORY OF THE

and useful. He had a sound judgment, clear views of evangelical
truth, a retentive memory, a ready command of language, a distinct
utterance, and considerable power over an audience. His pulpit
and platform efforts were highly estimated everywhere, and were
frequently in requisition, both in his own circuit, and in numerous
other stations. For thirty-four years he devoted his energies to
the work of a local preacher, and reaped a large measure of suc-
cess. He was an enlightened and ardent friend of the community
of which he was an ornament, and took a large share in its most
important transactions. He was not only a leading man in his
own circuit, where his influence was great, and beneficially exerted,
but was likewise raised to the highest offices of trust and responsi-
bility which the connexion could confer upon a layman, being
constituted a permanent member of conference, which he regularly
attended, and at which he rendered valuable service. He pur-
sued a sound course in matters of church business, and studied to
promote the best interests of the connexion. For some time
previous to his death it was evident to his friends that he was
ripening for the garner of God. He became increasingly dead to
the world, and more spiritual and heavenly in his temper and
disposition. His removal to the celestial country was affectingly
sudden. On Sunday, December 17th, 1854, he attended his
preaching appointment at Kippax, near Leeds, and while engaged
in prayer in the congregation, his voice began to fail, and the last
words he was heard to utter, were, “ Lord Jesus bless me! O God,
come to my help!” <A paralytic stroke deprived him of speech,
and of the use of his right side. He lingered until the Wednes-
day following, when he expired without a lingering groan,” aged
fifty-four years. On December, 24th, 1854, “devout men carried
him to his burial, and made great lamentation over him.” He
died comparatively young ; but he had been permitted to perform
a large share of useful service in the church of Christ, and to the
glory of his Saviour’s name.

Mr. John Garner was widely known in the connexion, having
been a leading minister for many years. He was early brought to
PRIMITIVE METHODIST CONNEXION. 557

the Lord under the labours of the first missionaries, and when
about nineteen years of age entered upon the arduous work of a
travelling preacher, in which he endured many privations and
sufferings. The brutal treatment he received at Sow, near Coven-
try, is recorded in a former portion of this volume. Despite of
these sufferings he persevered in the work without wavering, and
became distinguished for general usefulness. His preaching was
clear, sound, and practical. Possessed of a magnificent voice, and
his enunciation being deliberate and distinct, he frequently com-
manded the attention of several thousand persons at large camp-
meetings, and those at the outskirts of a vast assemblage could
distinctly hear every word he spoke. His manner was grave and
solemn, his spirit earnest, his aim direct, and a considerable portion
of holy influence usually attended his word. His abilities as a su-
perintendent were of a superior order. He had considerable tact and
skill in management, he looked well after all affairs connected with
the work of God, and had the satisfaction of witnessing the im-
provement and progress of the numerous stations on which he
laboured, and on several of them there were powerful and extensive
revivals. When the connexional Deed Poll was enrolled in Chan-
cery he was chosen one of the four ministers who were constituted
permanent members of conference. This gave him the privilege
of yearly sitting in the highest connexional court, and of regularly
taking part in the most important transactions of the body; and
his intimate acquaintance with its laws and usages, his sound un-
derstanding, and his frank and fearless statement of his views,
gave him considerable influence with his brethren. Fidelity,
however, compels us to state, that he did not always keep his con-
stitutional tendency to humour and levity within due bounds, that
he sometimes manifested undue warmth of temper and that he
occasionally dealt too freely in irony and sarcasm; infirmities
which more or less injured a devotional spirit, and prevented him
from being so extensively useful as he otherwise would have been.
It is cause of thankfulnes that in his later years, he materially
improved; sorrows and afflictions were sanctified to his good ; his
558 THE HISTORY OF THE

piety became more mellow, his spirit more serious and devout.
His services as missionary secretary were acceptable and useful.
After he was superannuated he laboured as much as his strength
would allow, and continued to take a deep interest in the welfare
of the connexion. His sufferings from asthma, brought on by the
hardships and privations of former years, were frequently intense ;
but he endured them with christian fortitude and patience, and
calmly waited his summons to depart. After a protracted afflic-
tion, he died in peace, February 12th, 1855, aged fifty-six years,
within a day.

Mr. John Briggs, whose youthful days were spent in sin and
folly, was brought to God under the labours of the first Primitive
Methodist missionaries to Leicester. Being made a new creature
in Christ, he brought forth fruits unto holiness, and a marvellous
change was soon manifest in his conduct and circumstances.
“From a drivelling penniless drunkard, christianity raised him to
the position of a respectable tradesman, and led him in time to
the acquisition of considerable property. From being an associate
of the vile and the abominable, it elevated him to an honourable
status in civil society, and to important offices in the church of
God.” For many years he was an efficient class-leader, an ac-
ceptable local preacher, a member of Nottingham district com-
mittee, and, in 1855 he was elected a permanent member of
conference. He, however, was unable to attend the conference of
1856, through severe affliction, and on the 5th of August follow-
ing, he finished his course, aged sixty-three years. Mr. Briggs
possessed good natural abilities, was a useful local preacher, and
an efficient speaker on the platform. His humour was, perhaps,
excessive, but it was natural, and not forced. When pleading the
cause of temperance, his low stature, his corpulence, and his
large and ruddy face, in connection with his sudden strokes of
wit and his humourous recitals, prevented, at times, the most
serious from maintaining their wonted gravity. But Mr. Brigos
had a kind and generous heart, a fervent love for the cause of
God, and an ardent desire for the social and spiritual welfare of
‘

PRIMITIVE METHODIST CONNENION. 559

his fellow-men. He strove to cultivate a devout spirit, and took
a lively interest in the well-being of the community. He liberally
contributed to its funds, and spent much time and labour to pro-
mote its prosperity. Besides taking long and wearisome journeys
on the Sabbath, to proclaim the gospel of his Lord and Saviour,
he also took many week-night appointments, and frequently at-
tended other public meetings. In addition to the services which
he rendered to his own circuit, he was always ready to assist the
friends in other and distant stations, at their missionary meetings
or other anniversary services. His last affliction preyed seriously
upon his nervous system, causing great wanderings of thought,
and producing deep mental depression. For a time he was
harrassed with painful doubts and distressing fears; but he ob-
tained the victory over them, and died full of confidence in God,
in whose service he had been engaged for thirty-eight years.

Mr. Thomas Dawson was brought to God when about fifteen
years of age, under the powerful ministry of Mr. Clowes, for
whom he ever afterwards cherished great filial affection and esteem.
He was soon afterwards called to exercise his gifts in delivering a
word of exhortation in public. Proving highly acceptable and use-
ful, he was often engaged in public speaking, and amidst much
opposition laboured hard to extend the kingdom of Christ. In his
eighteenth year, with the reluctant consent of his father, he entered
the itinerancy, “leaving a good home to endure the trials and
hardships of a Primitive Methodist preacher.” For eighteen
months he laboured zealously to spread the gospel through exten-
sive districts, meeting with considerable success; but his health
was unequal to the labour and privations of the itinerant work,
and he was compelled to locate. He, however, continued to preach
as much as his health and opportunities would allow ; and “through
good report and evil report he steadfastly adhered to the church of
his choice,” in spite of the numerous inducements offered to allure
him elsewhere. He was justly held in high esteem by his brethren,
and was made a member of the most important committees in the
denomination. He was frequently chosen a district delegate to
560 THE HISTORY OF THE

the annual conference, and at the conference of 1856 he was
elected a permanent member. In all deliberative assemblies he
rendered good service. His intimate acquaintance with the rules
and usages of the connexion, his high regard for its welfare, his
clear and vigorous conceptions, his unbending integrity, his out-
spoken honesty, and his powerful reasoning, rendered him one of
the most prominent and influential members of the conference.
He was possessed of good strong sense, and frequently spoke in
strong language ; on some occasions, we think, he erred in the
use of strong terms, his constitutional temperament inclining him
to entertain too gloomy views and to dwell too much on the dark
side of things. But his upright intentions could not reasonably
be questioned, and his speeches were on the whole eminently
beneficial. Notwithstanding the sternness, and even occasional
dogmatism, apparent in the heat of debate, he was a man ofa
warm heart and of a kind disposition. His piety was of a vigor-
ous and manly character, and became more mellow and attractive
as he advanced in life. In his last illness he was graciously
supported by the presence of his Saviour, and met the last enemy
without dismay. A few hours before he died he shook hands with
every member of his family, and tenderly bade them farewell, say-
ing, “I shall not return to you, but you must come to me.” He
died in the fifty-second year of his age, and according to his desire
was interred in the Northallerton cemetery, by his old and
esteemed friend, Mr. W. Lister.

Mr. James Nixon, of Tunstall, speedily followed Mr. Dawson
to the house appointed for all living. The part he took at the first
camp-meeting held on Mow Hill, and the generous assistance he
rendered towards the support of his friend, Mr. Clowes, when first
employed as a travelling preacher, are recorded in a former part of
this work, and need not be repeated here. As the infant commu-
nity gradually rose in importance and strength he became one of
its most active and useful members. He was a very efficient class-
leader, and was justly and highly esteemed by the members under
his charge. His views of the way of salvation were unusually clear
PRIMITIVE METHODIST CONNEXION, 561

and vivid, his faith strong, and his prayers truly mighty. He
sympathized deeply with the various members of his class, and
wrestled in earnest agonizing prayers on their behalf. His coun-
sels were rich in wisdom, and his exhortations scriptural and
savoury. In public speaking he was less successful. His imagina-
tion was not lively, his views not comprehensive, his utterance
not fluent and easy; but his word was frequently attended with
uncommon power, and was calculated to quicken and invigorate
the followers of Christ. In the business meetings of the society
he took an influential part, and earnestly sought to promote its
purity and usefulness. In the later years of his life he was the
father of the society at Tunstall, and was mostly regarded with
respect and veneration. For many years he was an active mem-
ber of the General Committee, and to the utmost of his ability he
supported those measures which appeared to him most conducive
to the Divine glory, and the spiritual well-being of the community.
After he was elected a permanent member of conference, he
generally attended its annual assemblies, and conscientiously
sought to serve the connexion by his counsels and his prayers.
But his views were too contracted to render much assistance in
many matters of importance. He had also a tendency to indulge
too much in gloomy views of things, and frequently underrated
the excellencies of christians less vigorous and manly than him-
self. He had a strong will, and was not easily dissuaded from
adopting measures which he conceived to be right, even when he
might not be able to answer the arguments adduced in opposition
to his views. This sometimes occasioned the appearance of obsti-
nacy in spirit and manner, and produced an unfavourable im-
pression upon those who were but partially acquainted with his
great excellencies, or who had cause for trial from his misconcep-
tion of their motives and character. But James Nixon lived in
intimate communion with God; he spent much time in secret
prayer, exercised strong faith in the mediation of Jesus Christ,
and drank largely at the fountain of holiness. In his last days he
was increasingly devout and heavenly. He watched the approach
00
562 THE HISTORY OF THE

of death without dismay, and daily prepared for the coming of
his Lord. The holy scriptures afforded him strong consolation.
‘When read to him in his illness, he said, “ They are marrow and
fatness to my soul.” On his dying bed, he said, “I have solid
and constant peace, and rest in God, and often have gracious
measures of comfort and consolation.” He died on the Sth of
April, 1857, aged seventy-two years. He had been appointed by
the General Committee to assist at the Jubilee camp-meeting on
Mow Hill, held in the following month, but the Great Head of
the church removed him to the regions above, and he spent that
day in the society of the blessed.

Robert Atkinson was brought to the Lord at the age of twenty-
four, and entered upon the work of an itinerant preacher in the
connexion on the lst of May, 1820, then in the twenty-seventh
year of hisage. He laboured with acceptance and success, and was
respected for his meek and gentle spirit, and his upright and con-
sistent walk. His course was not like that of a mountain stream,
loud and shallow; nor like that ofa deep and mighty river, frequently
overflowing its banks, and flooding the surrounding country ; it re-
sembled rather a peaceful brook, modestly gliding through lovely
valleys or extensive plains, promoting fertility along its banks, and
adding beauty to the landscape. He lacked imagination and mental
opulence. His mind was more practical than speculative, he
preferred the useful to the ornamental, “he prized fruit more
than flowers. He studied men more than books.” His manners
were plain and homely, but inoffensive and agreeable. His con-
versation was seasoned with grace, and ministered to godly
edifying. His religious experience was of a healthy and cheerful
kind ; and as he advanced in life, his matured piety was becoming
the rank of a “ father in Israel.” In 1854, finding that the cares
of the superintendency had become too oppressive for him, he
gracefully sought a subordinate position, and henceforward de-
voted little of his attention to the management of church affairs,
but almost exclusively to the spiritual interest of the societies.
In 1856 he was appointed a permanent member of conference,
PRIMITIVE METHODIST CONNEXION. 563

but was only present at one afterwards. Affliction prevented his
attendance at the conference of 1858. His illness was long and
painful, but no murmur escaped his lips, no distressing fears dis-
turbed his repose, no harrassing doubts weakened his hopes. He
patiently suffered the will of his heavenly Father, and reposed in
Him an unshaken confidence. Calm and peaceful had been his
christian course, and so was its termination. A few hours before
he departed he said to his friends about his bed, “The angels are
paying us a visit.” Soon afterwards was his departing spirit
carried by angels into Abraham’s bosom. He died at Thirsk,
Yorkshire, August 12th, 1859, in the sixty-fifth year of his age,
and the thirty-ninth of his ministry.

Mr. John Day was brought to the Lord at twenty-one years of
age, and entered the itinerancy among the Primitive Methodists
in July, 1821. He was a man of sound judgment and respectable
abilities, and travelled in many of the most important circuits
with acceptance and success. During the last few years of his
life his strength declined, and his health became feeble. At the
conference of 1858 he was, however, appointed to undertake the
responsible office of General Book Steward on the Ist of January,
1859, though many of his brethren doubted the wisdom of the
appointment, on account of his advancing years and growing
infirmities. Believing that he should be able to discharge the
duties of the office, he entered npon it at the time appointed.
But he was not long oppressed with its cares and responsibilities.
He attended the district meeting of the London district, held at
Luton, in the beginning of May, and occupied the chair in pre-
paratory assemblies, and during the sessions on Saturday, May
7th. In the evening he delivered a sensible and useful address
to some junior ministerial brethren, united in the celebration of
the Lord’s Supper, repaired to his lodgings a little after nine
o'clock, and soon after twelve he expired! So suddenly did he
finish his warfare, dying almost with his harness on, and going
from the midst of conflict to receive the crown of his reward. The

00 2
564 THE HISTORY OF THE

shock was great among the delegates and the friends at Luton,
Much sympathy was shown by christians of other communities,
and liberal voluntary contributions were tendered towards the
expenses of his funeral. He was interred in the cemetery at
Tuton on the following Tuesday, several of his senior brethren
taking part in the solemn service. Mr. Day was highly and
justly respected in the community of which he was an efficient
minister. His integrity, consistency, and blameless reputation,
secured for him the high esteem of his brethren in the ministry,
and of the numerous societies among whom he laboured. He had
attained the age of sixty-three years, and had nearly completed
the thirty-eighth year of his regular ministry.

The last of the honoured brethren we have to name in this
chapter is Mr. James Bourne. He was born in February, 1781,
and was brought to God and united with the Methodist society
towards the close of the year 1799, the same year in which his
brother, Mr. Hugh Bourne, found peace through believing. In
the early struggles of the Primitive Methodist connexion he bore
an honourable part, laboured hard and extensively to promote its
well-being, and contributed liberally towards its support. In the
business meetings of the connexion he, for many years, rendered
signal service. He was more calm and self-possessed than his
brother, and exercised over him a mild and beneficial influence.
He was often chairman in the annual conferences, and conducted
the business to the general satisfaction of the brethren. In the
decline of life, however, he unhappily experienced serious reverses
in his temporal circumstances, and from that period he took no
active part in the affairs of the connexion. But he continued to
attend the means of grace when convenient, and was present at
the Jubilee camp-meeting hela on Mow Hill in May, 1857. He
was then a feeble old man, and his appearance presented a striking
contrast to that of his manly and commanding figure in the
vigour of his days. For some years he received a small annuity
from the connexional funds, as a testimony of the gratitude and
PRIMITIVE METHODIST CONNEXION. 565

respect felt for his former services, and in order to provide for
his comfort under the infirmities of age. He gradually declined
in strength, but lingered till January, 1860, when he died at
Bemersley, in the seventy-ninth year of his age. It is believed
he departed in peace, in the faith and hope of the gospel. “Our
fathers, where are they? and the prophets, do they live for
ever?”
566 THE HISTORY OF THE

CHAPTER XX.

Doctrines and Discipline of the Connexion—-Concluding Observations.

AVING recorded the circumstances connected with the origin

of the denomination, and narrated its progress to the con-
ference of 1860, it may not be improper to insert here a brief
summary of its doctrines, and to present an outline of its system
of government, for the information of those who are not acquainted
with the printed rules of the body. The following account of its
doctrines is copied from the general minutes of conference, as
consolidated in the year 1860 :—* This connexion is composed of
protestant christians, who hold the following doctrines :—The
being of a God, including the Holy Trinity: the Deity of Jesus
Christ ; the innocence of our first parents when they came from
the hands of their Creator ; their subsequent fall, and that of
their posterity ; general redemption by Jesus Christ ; repentance,
including godly sorrow for sin, and corresponding reformation ;
the justification of the ungodly by faith, on their turning to God ;
the witness of the Spirit to our adoption into the family of God ;
sanctification by the Holy Spirit, producing inward and outward ho-
liness ; the resurrection of the dead; the general judgment, and
eternal rewards and punishments.” In the connexional Deed Poll
enrolled in Chancery, this brief summary is illustrated by a reference
to the doctrines taught by Mr. Wesley :—* The doctrines believed
and taught by the Primitive Methodist connexion were and are
that system of religious doctrines which was laid down and es-
PRIMITIVE METHODIST CONNEXION, 567

tablished by John Wesley, and which doctrines the said John
Wesley believed to be none other but the doctrines of the Church
of England, as by law established ; and which were set forth by
him in certain notes of the New Testament, and in the first four
volumes commonly called his sermons, and reputed to be written
and published by him.”

The constitution and government of the denomination will re-
quire a more lengthy notice.

The members “ are divided into official and unofficial; and none
are allowed to be official members who promulgate doctrines con-
trary to the fore-named; nor are unofficial members allowed to
remain in the connexion when their heterodoxy is likely to injure
the peace and welfare of a society.”

The members are formed into small companies called classes,
which meet weekly for religious conference and devotional exer-
cises. One member in each class is styled the leader, because he
usually takes the lead of the meeting, and administers instruction,
counsel, or reproof to the respective members, as their varying
states may require. An assistant leader assists the principal
leader in the discharge of his duties, occasionally conducting the
meeting of the class, and administering counsel or advice to the
members. The members of each class have their names enrolled
in a class-paper or class-book, and each member holds a society-
ticket, which is renewed quarterly, as a token of continued mem-
bership, when a visitation of the classes by a minister, or other
office-bearer, takes place.

When a society has more than one class, the leaders, the so-
ciety steward, who is frequently entrusted for a time with the
contributions of the members, and a travelling preacher, or prea-
chers, meet statedly to transact the society’s business. These
meetings are called “ Leaders’ Meetings,” being chiefly composed
of leaders ; but none can be legally held without the presence of a
minister or travelling preacher, extraordinary cases excepted. Per-
sons earnestly desirous of fleeing from the wrath to come, or who
are penitently seeking salvation, may be admitted to meet in class
568 THE HISTORY OF THE

on trial ; but their earnest desires, penitential emotions, or proofs
of sound conversion must be consistently manifested three months
at least before they be received into full membership. ‘No person
must remain a member of the connexion if he attends vain and
worldly amusements, wastes his time at public houses, buys un-
accustomed goods, is dishonest in his dealings, or is guilty of any
other acts of immorality.”

A number of societies united, form a circuit, which is of more or
less extent, according to the number of the societies included, and
the distance of the places at which the respective societies meet.
These united societies share in the labours of the same preachers,
and assist each other in the support of the ministry and the main-
tenance of different religious and benevolent institutions. A
circuit has a meeting once a quarter, composed of leaders, stewards,
and preachers, ‘and of such other persons as it chooses to admit.”
This is called “the quarterly meeting,” and its duty is to transact
the business of the respective societies within the circuit.

The preachers belonging to a circuit are usually of two classes,
called travelling and local preachers. The “ travelling preachers ”
are regular ministers, wholly devoted to ministerial and pastoral
duties, and receive a moderate stipend for their support. They
are called “travelling preachers” because they generally travel
from place to place in a circuit, and at stated times, after a shorter
or longer period of residence, remove from one circuit or station
to another. The “local preachers” are so named because they
reside in one locality, according to their own convenience or desire,
and are not removed by the decisions of church meetings. They
are “laymen,” and when sent as delegates to district meetings or
conferences are called “lay delegates,” to distinguish them from
the regular ministers, or “travelling preacher delegates.” They
usually follow some worldly callings for a maintenance, and preach
on the Sabbath as opportunities permit, but receive no pecuniary
remuneration for their services. They are chosen to their office
by the representatives of the united societies to whom they minis-
PRIMITIVE METHODIST CONNEXION. 569

ter, and should their preaching prove unacceptable to the people
generally, their services are discontinued.

In the transaction of the business of the circuit’s quarterly-
meeting, travelling and local preachers are equal. A travelling
preacher usually, but not always presides, but each preacher has
an equal right to speak and vote.

Among the travelling preachers the leading minister is called
“the superintendent,” because he especially is required to look over
the business of the circuit, and see that it be properly transacted.
He is not a “bishop,” in the ordinary sense of the term, but
simply “ the first among equals,” much the same as a senior pastor
in a congregational church. When there is only one preacher in
a station he, too, is called a superintendent, he having the super-
vision of the different societies.

Between the circuit’s quarterly meetings the general business is
transacted by a committee, called the “ cireuit committee.” This
is composed of the travelling preachers, who are members of it by
virtue of office, and of such local preachers, class leaders, or
stewards, as are appointed by the preceding quarterly meeting to
represent the respective societies. The committee generally meets
once a month, and is responsible for its doings to the ensuing
quarterly meeting.

‘When the places in a circuit become too numerous or important
to be conveniently managed at one quarterly meeting, a number of
the places are frequently formed into a “ branch,” which is a por-
tion of the circuit, having its own office-bearers and regular meet-
ings for business, but subordinate to the authorities of the home
part of the circuit. So soon as branches are capable of supporting
their own ministers, and of transacting the business of their res-
pective societies, they are usually, but not always, formed into
new circuits or independent stations. t

Places visited through missionary labours, and united in one
station, like places in a circuit or a branch, are called “a mission.”
A few of the missions are under the supervision of circuits, but
most of them are under that of the General Missionary Committee.
570 THE HISTORY OF THE

Leaders’ meetings are held on mission stations as early as con-
venient ; as are also quarterly meetings and committee meetings.
When a suflicient number of leading men are raised upon a mis-
sion to be entrusted with its management, and the station is able
to support two or more travelling preachers, it is usually made
into a cireuit.

A certain number of circuits, branches, and mission stations,
form “a district.” In each district a meeting is held yearly,
called “The District Meeting.” This meeting is composed of
one delegate from each circuit; the respective circuits sending a
travelling preacher one year, and a layman the two following
years, so as to secure, as nearly as practicable, two laymen to one
travelling preacher. A member of the general or connexional
committee, who is usually a senior or influential minister, called
“The General Committee Delegate,” who takes the lead in the
transaction of the business, being held responsible to the con-
ference for its performance according to rule. A delegate from
the district committee, a minister, or layman, according to its
option, is styled “ The District Committee Delegate,” and occupies
a subordinate position to the general committee delegate. The
district meeting receives the report of all the stations, including
the number of its members, preachers, leaders, scholars and tea-
chers, chapels and other preaching places ; inquires into the state
of each, and stations the travelling preachers within the district ;
subject, however, to appeals from the stations or preachers; and
to alterations at conference.

The “ Conference” is a yearly meeting of delegates from all the
districts in the connexion, of twelve permanent members, and of
four persons appointed at the preceding conference, in proportion
of two laymen to one travelling preacher, or as nearly so as cir-
cumstances will permit. The delegates meet to confer with each
other on all affairs connected with the body, to receive the reports
of all the stations, to appoint the ministers or travelling preachers
for the ensuing year, and to make such regulations for the welfare
of the community, as may seem necessary, most of these having
PRIMITIVE METHODIST CONNENION, 571

been recommended by circuit quarterly meetings and by district
meetings. The conference is.the highest court in the counexion,
from whose decisions there is no appeal.

A “General Committee,” composed of ministers and laymen,
usually in about equal numbers, is appointed to transact the most
important business of the connexion between one conference and
another. The executive has for some years resided in the me-
tropolis for the sake of convenience, and has made an important
part of the General Missionary Committee.

A “ District Committee,” occupying a subordinate position to
the general committee, is appointed for each district, and adjudi-
cates on certain cases submitted to its examination by the stations
within the district.

From this brief description of the constitution of the connexion,
or of its system of church government, it will be seen that it lies
between the extreme of pure Independency on the one hand, and
and that of diocesan Episcopacy on the other. It is substantially
the Presbyterian system of government, but contains a much larger
mixture of the lay element than is found in most Presbyterian
denominations. From a certain gifted writer we learn that this
circumstance causes “intelligent observers of the constitution
and operations of the religious sects in Great Britain” to
question “ whether the Primitive Methodist connexion is adapted
for perpetuity.” As the object of this work is neither to glority
“our church principles,” nor boast of our “liberal and beau-
tiful system of church government,” nor to praise our “ wise
economy,” nor to attempt to solve problems which puzzle our
wiser brethren, we shall content ourselves by stating, in reply
to this writer, that whatever influence the liberal constitution
of the connexion may exert on its future destiny, it has, in our
judgment, materially contributed to its past success. That
among thousands of lay office-bearers in the connexion, none has
ever abused his power would be too much to assert. No office
in the church, not even that of the sacred ministry, is an infallible
preventive of the undue assumption of power, or of its improper
572 THE HISTORY OF THE

exercise. But, as far as our means of observation have extended,
which have neither been few in number, nor on a very limited
scale, the official laymen have mostly exercised their authority
with prudence and moderation, and have thereby ministered in no
small degree to the well-being and prosperity of the denomina-
tion.

We conceive, however, that it is not the liberal constitution of
the denomination which has so largely contributed to its progress,
as the abundance of its labours and the simplicity and zeal by
which it has been characterized. The travelling preachers, as a
body, have performed an amount of labour which would probably
bear favourable comparison with that of any equal number of
christian ministers in any age or country, the first ages of the
church not excepted. The following account of twenty-one years’
labours by Mr. William Garner may safely be regarded as a pretty
fair specimen of the labours of his brethren in general. ‘Writing
from Brigg, in Lincolnshire, under date of January 8th, 1844,
Mr. Garner says :—

“JT was called out to travel by the quarterly meeting of Hull
circuit, in December, 1822, and I entered on my new and impor-
tant vocation on January 8th, 1823. From the day that I left my
paternal roof for the work of the holy ministry to the present
date, I have kept a diurnal record of my journeys and my regular
pulpit labours. By the grace of God I have now completed three
times seven years’ service in the vineyard of Jesus Christ. In three
months hence I shall be forty-two years of age. And after having
reviewed ‘my manner of life,’ from the period of my accountability
to God to the present day, I feel thankful to heaven that I can
rationally come to the conclusion, that the time which I have spent
in the gospel field has been far the happiest, and notwithstanding
my imperfections, I doubt not, far the most useful portion of my
existence. I feel that this is not a mean stimulus to be ‘faithful
unto death.’ In the space of twenty-one years I have travelled
on foot, with comparatively trifling exceptions, 44,936 miles, and
have preached 6,278 sermons. The journeys do not include my
PRIMITIVE METHODIST CONNEXION, 573

daily perambulations in the cities, towns, villages, &e., where my
lot has been cast; nor do the sermons include exhortations, ad-
dresses, missionary speeches, &c., which amount to a great number.
Some of my fellow-labourers, of equally long standing in the
ministry with myself, have probably not travelled and preached so
extensively as I have; but by others, in these respects, I have
undoubtedly been exceeded. So that the extent of my preachings
and travels may be regarded as a fair specimen of that of the first
race of Primitive Methodist preachers in general. Frequently,
after having walked twenty and (occasionally) thirty miles a day,
I have been enabled to stand up and preach, or assist at a mis~-
sionary meeting. Some of my old and esteemed companions in
toil are able to confirm this statement. And to their honour be
it recorded, I know that they have endured similar fatigues.

«On many days, of course, I have not travelled at all. AndI
gratefully acknowledge that many of my journeys have been
agreeable, and recreative to both body and mind; but not a few
of them have been extremely exhausting, especially in the early
years of my ministry.

“ Tt appears from my diary that forty-eight of my principal jour-
neys, which were performed on fvot, between January 8th, 1823, to
July 27th, 1830, amount to 1,068 miles, which average rather
more than twenty-two miles a day. And the reader must bear
in mind that some of these journeys were performed beneath a
scorching sun—some through depths of snow—some through
windy storms and tempests—and some through drenching rains
in the cold winter, while I was encumbered with an umbrella over
my head, and a library and wardrobe on my back ; though others
were performed beneath a serene sky, and while I was surrounded
with all the charms of a delightful spring. Nor should it be for-
gotten that preaching and travelling do not form the whole of the
work of a Primitive Methodist preacher ; in addition to these he
has to ‘give attention to reading, to ‘study to show himself a
workman that needeth not to be ashamed,’ especially to ‘ search the
Scriptures,’ to use the pen extensively, and to ‘visit from house to
'

574 THE HISTORY OF THE

house,’ besides attending to those things which come upon him
daily, the cares of the church.

“ Under the arduous toils of the Primitive Methodist ministry
many of our fellow labourers have fainted, and have either returned
to their secular employments, or withdrawn from the connexion,
and entered the ministry of other churches. Some of these, we
hope, left us for conscience’ sake; others, we fear, ‘ went out from
us because they were not of us.’ They sought an easier life and a
larger income than the Primitive Methodist ministry could afford:
verily these are enjoying their reward now. Others, regardless of
invitations and lucrative profters, have

‘Nobly for their Master stood,’
Valiant ‘champions for their God.’

These look for their reward HEREAFTER.

«Tf the preceding remarks be a means of cheering my young
brethren in the ministry in the prosecution of their arduous, but
blessed toil (which they may, at times, be tempted to regard as
insupportable), and if they be in any measure instrumental in
confirming the love of our lay brethren to a class of ministers who
are not seeking theirs but them, they are not written in vain.”

In reference to “ visiting from house to house,” to which Mr.
Garner refers, it may be proper to state that each travelling preacher
is expected to pray with thirty or forty families a week, at least, on
an average, for the year round; and that we have reason to believe,
from an extensive examination of official documents for a number
of years, that though a few of the preachers have not equalled the
amount, through lack of health and strength, or the pressure of
church affairs, a greater number have considerably exceeded it, and
the majority have not fallen short of it. Evangelical and pastoral
labours so abundant, performed with energy and zeal, and accom-
panied by the blessing of God, will account in part for the multi-
tude of souls which have been brought to the Lord, and united to

the denomination.
But no inconsiderable amount of the success which the con-
PRIMITIVE METHODIST CONNEXION., 575

nexion has realized is to be attributed, under God, to the zealous
and laborious efforts of a large body of local preachers. Among
this class of labourers there is a great diversity of talents; some
of them are men of superior intelligence, extraordinary gifts, and
of great acceptability ; others, of course, are less distinguished ;
and some, as might be expected, have but slender abilities for
public speaking. The amount of labour they perform differs ac-
cording to their age and strength, the localities in which they
reside, or the requirements of the respective stations to which they
belong; in most established circuits in thickly populated portions
of the country their labours are not usually oppressive, but in
agricultural districts and in feeble stations they have frequently
to go long and toilsome journeys, which are calculated to test their
zeal and to exhaust their strength. In the early period of the
connexion’s history the labours of these unpaid and devoted
brethren were conducted on a scale almost incredible, and emi-
nently contributed to the extension and establishment of the rising
community.

The class-leaders, prayer-leaders, and considerable numbers of
other church members, have also emulated the zeal and activity of
the travelling and local preachers, and endeavoured in various
ways to awaken careless sinners from their slumbers, and guide
inquiring minds to the Saviour. The community has happily pre-
sented the spectacle of a working ministry and a working church in
harmonious combination. It has been mindful of the apostolical
admonition, “‘ Mind not high things, but condescend to men of low
estate.” It has usually left the wealthy and the polished classes
of society to the care of older denominations, while it has sought
the enlightenment and elevation of the poor, the neglected, and the
down-trodden. Its labours have often been regarded with con-
tempt, even by many of the followers of Christ, and sometimes
have been bitterly opposed by those whose benefit they were designed
to promote ; but God has smiled upon its well-meant efforts, and
crowned them with his signal blessing. If its ministry has not
been distinguished by learning and refinement, it has uniformly
576 THE HISTORY OF THE

given prominence to the leading truths of the gospel, and has been
characterized by plainness, earnestness, pathos, and power, and
has been honoured with a large share of success in the conversion
of sinners.

Simplicity, earnestness, and zeal, have distinquished the deno-
mination, and equipped it for some kinds of labour, which, though
repulsive to some persons of calm and retiring habits, are never-
theless adapted to the wants of the multitude, and have been
productive of most important and heart-cheering results. The
main secrets of the success of the denomination are, under God,
its extensive and persevering labours, and its spirit of earnest
piety, ardent zeal, and glowing charity. It is humiliating and
saddening to reflect that it has occasionally declined in piety
and zeal,—such declension having injuriously affected its pros-
perity and usefulness. Had the zeal of the community never
abated, and had all its preachers and members always laboured to
the vtmost of their ability for the glory of God and the salvation
of sinners, how many thousands more would have been brought to
Christ through their instrumentality. The reflection should pro-
duce deep humility and contrition, and lead to greater watchfulness
in future, and to increased ardour and devotion.

In the former edition of this work we observed—

« The year 1860 will be the Jubilee of the connexion, the Stand-
ley society having been formed in the Spring of 1810, and Mr.
Clowes having taken charge of a separate class in the autumn of
the same year. It is intended to celebrate the event by suitable
religious services in all the stations, and by liberal contributions to
the various institutions of the denomination. It is not for us to
dictate as to the manner in which these services should be held,
nor as to the amount which should be contributed in aid of the in-
stitutions in question. But we may be allowed to express a hope
that, while proper mention may be made of the labours, sufferings,
and success of the connexion, there will be no vain-glorious boast-
ing, no reflections on less prosperous communities, no ministering
to denominational pride and vanity. It is in the highest degree

I
PRIMITIVE METHODIST CONNEXION. 577

desirable that the services should be rendered eminently spiritual
and devout, and thereby contribute to increased activity and zeal,
and enlarged success.” And we believe many of the services
hitherto held have been of the character just named, and have
tended to fan the flame of christian zeal, and excite to increased
activity and nobler enterprise. Wide are the fields of usefulness
open before the denomination, and solemn its responsibilities to
the Great Head of the Church for their proper cultivation, and it
is to be hoped that these extensive fields will be duly cultivated,
and be productive of abundant fruit. The connexion is not yet
prepared for extensive missionary efforts among strictly heathen
nations, though a beginning may ere long be prudently attempted.
It is cause of gratitude that older and wealthier communities are
largely employed in this blessed work, and we earnestly wish them
success in the name of our common Lord. But if missionary
operations among the heathen cannot yet be undertaken on any
large scale, many agricultural districts in our own country, hun-
dreds of thousands of persons in our cities and large towns, and
the increasing population of the British colonies in different parts
of the world, require additional efforts for their enlightenment and
conversion, and are accessible to the missionaries of the Primitive
Methodist denomination, and may be visited at comparatively little
expense.

The Congregational Home Missionary Society, according to its
report for 1859, has resolved to withdraw several of its agents
from villages and thinly-inhabited districts, and devote more labour
to cities and towns. This may be a prudent arrangement for that
society, but certainly the Primitive Methodists cannot innocently
withdraw any of their labours from villages and agricultural dis-
tricts, leaving them entirely, as they would, in many instances to
the superstitious errors of Puseyism, or to semi-heathen ignorance,
and frightful forms of wickedness and vice. The itinerant system,
and the extensive employment of lay-agency in their denomination
afford facilities for the maintenance and spread of the gospel in
such localities, which are not found in the Congregational polity ;

PP
578 / THE HISTORY OF THE

and these facilities should be diligently improved, for the diffusion.
of the truth through every needy district of the land.

And what a field of useful labour do many of our cities and lee
towns present. The rapid increase of their population, the multi-
tudes who habitually neglect public worship, the awful desecration
of the Lord’s-day, the terrible amount of intemperance, licentious-
ness, and other forms of vice, which alarmingly prevail, call loudly
for greatly increased efforts to arrest the progress of these fearful
evils, to stem the tide of ungodliness which threatens to overflow
the surrounding country, and to spread evangelical truth and piety
among these dense crowds of our fellow-men, deeply sunk in de-
pravity and misery. Speaking of cities and large towns, Albert
Barnes eloquently says, ‘“ Beautiful as they often are, rich, splendid,
magnificent, the seat of sciénce, and the nurse of the arts—I add,
too, with thankfulness to God, the home often of deep piety and.
rich and liberal-hearted benevolenee—yet they are the home also.
of every kind of infamy, of all that is false and hollow, and of all.
that fascinates, allures, and corrupts the hearts of men. There are
found men of all nations, colours, characters, opinions. There men
of splendid talents live to corrupt by their example and their in-
fluence; there unbounded wealth is lavished to amuse, betray, and.
ruin the soul; there are the vortices of business and pleasure that
engulph all; and there are the most degraded and the worst forms
of human depravity.” “I might go over the whole catalogue of
crimes that are marked on the calendar of human guilt, and we
should find them all concentrated, organized, consolidated in our
cities and large towns. There foul and offensive exhalations rise
from the receptacles of human depravity ; there volumes of curses
roll up towards heaven ; there the seducer practices his arts to in-
veigle the young; there tens of thousands riot in intemperance,
and curse their Maker ; there multitudes practice all acts of fraud
and infamy; and there Satan, knowing the power of cities in all
the surrounding regions, has established his strongholds, and
fortifies and guards his possessions with all that skill and art can
do.”
PRIMITIVE METHODIST CONNEXION. 579

The zealous efforts made by different sections of the christian
church to spread the leaven of christian truth and piety among the
most degraded inhabitants in many of our largest towns, and in
the mighty metropolis, are worthy of commendation, and should
excite our thankfulness to the Author of all good. But it is
mournful to think that these praiseworthy efforts, in many cases,
fall far short of the rapid increase of population. Does not the
providence of God loudly call upon the Primitive Methodist con-
nexion to assist largely in this godly enterprise, to do much more
for the enlightenment and evangelization of these centres of popu-
lation than it has ever yet done? Of late years, indeed, its
success in several large towns has been greater than formerly.
But yet in many of them its societies are few and feeble, its
Sabbath-schools far from numerous, its chapels small and unin-
viting, compared with the amount of population. Look at London,
Portsmouth, Bristol, Plymouth, Liverpool, Manchester, Birming-
ham, Leeds, Bradford, Newcastle-on-Tyne, and several other large
towns and cities. How little has the connexion done for them
compared with their pressing wants and its powerfui resources.
The time has surely come when more enlarged and vigorous efforts
should be employed for the spread of vital religion among the
ignorant, the wretched, and degraded portions of these cities and
towns. Cannot the ecclesiastical system of the community be
made to work with as much efficiency there as in smaller towns
and villages? Something worth naming has been effected in Lei-
cester and Nottingham, Sheffield and Hull, Yarmouth and Sunder-
land ; and could not as much be accomplished in other towns ?
The honour of God, the glory of our Saviour, the salvation of im-
mortal souls exposed to the imminent peril of endless perdition,
the credit of the community, and the well-being of our beloved
country, require more comprehensive, systematic, and persevering
efforts, to spread the vital truths of the Gospel throughout the
cities and towns in the kingdom, and to raise up flourishing
churches where none at present exist, than have ever yet been

PP 2
580 THE HISTORY OF THE

employed by the denomination. Happy will it be for the com-
munity if it shall faithfully discharge its duty in this respect.

And then in the colonies of our empire what extensive spheres
of usefulness present themselves. Never, in the history of the
world, had any empire such colonies for number, importance, and
extent, as those of Great Britain. Her energetic sons are carry-
ing her Janguage, her commerce, her laws, her literature, her
institutions, into all quarters of the globe. Ponder the progress
of Canada during the last few years. Look at the rich and fertile
colonies of Australia, and their rapidly increasing population,
where villages, towns, and cities are rising up as by magic, and
new states, or germs of future kingdoms, are starting into being
with all, or more than all, the life and energy of the mother
country. Yet how pressing their spiritual necessities. How peril-
ous the condition of the settlers, unless the gospel be carried
along with them as they spread from place to place. Without this,
fast will they verge towards practical heathenism ; and instead of
being centres of light and holy influence amidst the surrounding
darkness of heathendom, they will prove a dishonour to the chris-
tian name, and a curse instead of a blessing. But let the rising
colonies of Australia, Tasmania, and New Zealand, be filled with
gospel light, and thoroughly imbued with vital religion, and a
mighty advancement will be made in the cause of truth, and vast
means be created for the diffusion of christianity in the most popu-
lous parts of the heathen world,—India, China, and Japan. The
Primitive Methodist missionaries have done a little towards the
spread of the gospel in these respective colonies. But what calls
are there for vastly augmented efforts. What encouragements to
send a large number of missionaries to follow the settlers into dis-
tant districts, and to establish the means of grace where God is
not yet publicly worshipped, and where the gospel is not yet pro-
claimed. What fearful responsibility will the community incur
should it not avail itself of these promising openings for the spread
of evangelical truth,—should it not hearken to the calls of Provi-
PRIMITIVE METHODIST CONNEXION. 581

dence to extend, according to its ability, the kingdom of Christ in
these extensive and flourishing colonies !

The connexion has reached the fiftieth year of its existence.
God has been graciously pleased to bless it with signal tokens of
his favour, and to crown its humble labours with abundant success.
Past mercies should stimulate and encourage both its ministers
and people to labour in faith for enlarged success in the future.
They should strive more than ever to diffuse evangelical truth and
scriptural holiness, both through the needy districts of our own
country, and in distant lands. Our means of usefulness have
vastly increased since the early days of the connexion, and even
during the last few years. The great additions made to the num-
ber of our ministers, office-bearers, and members of society ; the
multiplication of our chapels and schools, and the progress of educa-
tion among the junior portion of our people; the accumulation of
wealth among one part of our friends, and the greatly improved
circumstances of others; the more favourable light in which the
denomination is regarded by the public in general, and the de-
clining opposition to our peculiar mode of operations, afford
facilities and a power of doing good superior to those enjoyed in
any former period of our history. May these facilities be diligently
employed, and their power be rightly exercised, in dependence
upon the Holy Spirit for the conversion and salvation of multitudes
of precious souls.

No truth was more deeply impressed upon the minds of the
fathers and founders of the denomination than this, that it is not
by human power or might that spiritual good can be effected, but
by the Spirit of the living God. Earnestly did they pray for His
gracious and powerful aid in all their efforts to extend the king-
dom of Christ, and to save immortal souls from sin and hell.
Strong was their faith in the promises relating to the gift and
assistance of the Holy Spirit,—strong their confidence that through
the mediation of Jesus Christ these promises would be fulfilled in
answer to their fervent supplications. Let the same spirit of fer-
vent prayer and of powerful faith continue to characterize their
582 HISTORY OF THE PRIMITIVE METHODIST CONNEXION.

sons in the gospel, and the societies in general, and they will still
be favoured with “ times of refreshing from the presence of the
Lord,” and the prosperity of his blessed work among them. Show-
ers of blessings will descend upon their Zion ; she will strengthen
her stakes, and greatly enlarge her borders, and her converts will
be multiplied; and thus will the denomination, by the Divine
blessing, nobly assist in extending Messiah’s peaceful empire, and
in hastening the happy period when “the kindgdoms of this world
shall become the kingdom of our God and of his Christ.” That
glorious period is predicted, and will assuredly come to pass.
«There shall be an handful of corn in the earth upon the top of
the mountains; the fruit thereof shall shake like Lebanon: and
they of the city shall flourish like grass of the earth. Hz1s name
shall endure for ever: His name shall be continued as long as
the sun; and men shall be blessed in Hi: all nations shall call
Him blessed. Blessed be the Lorp Gop, the Gop of Isranr, who
only doeth wondrous things. And blessed be His glorious name
for ever: and let the whole earth be filled with Hts glory. Amen
and Amen.”
INDEX.
INDEX.

 

Abingdon, Mr. Russell imprisoned at, 275;
Mr. Harvey preaches and forms a society
at, 324,

Africa, South, contemplated mission to, 541.

Aldbourne, opposition at, by merry-andrews
260; the church bells injured at, through
loud ringing to drown the missionary’s
voice, 263.

Alderney, mission in, 424

Alford Branch, progress of, 506; made a
circuit, 507.

Allcock, Mr. W., missionary labours of, in
Derbyshire, 113; in Oxfordshire, 229.

Alloa mission, 388,

Alresford, brutal persecution at, 349.

Alrewas, visited by Mr. Turner, 114.

Alston Moor, visited by Mr. Batty, 203; great
success at Nenthead in, 203. ‘

America, United States of, mission to, 308,
403; Mr. W. Towler’s appointment to, 471;
state of the societies in, 527. Western
States of, a new Primitive Methodist com-
munity formed in, 472; progress of, 527.

Anderson, Captain, erects a flag at Mow,
first Camp-meeting, 20; addresses the
meeting, 21, 23.

Andover, violent persecution at, 332; made

Bagshott, mission begun at, 521.

Baker, Thomas, Esq., munificence of, 366,

Baldock, success at, 464.

Banbury, visited, 319; made a circuit, 320;
progress of, 454.

Baring, Sir Thomas, opposition of, to the
missionaries, 344; letters of remonstrance
to, 443,

Barnard Castle, successful mission at, 153.

Barnsley, visited by Mr. W. Taylor, 125;
a circuit at the second Conference, 137;
progress of, 159, 414.

Barnstable and Bideford Mission, 291.

Barton made a circuit, 502; progress of, 508

A

a circuit, 338; progress of, 444.

Antliff, Mr. W., missionary labours of, in
Nottingham, 377; assists in consolidating
the Minutes, 548; compiles a Spelling
Book, 548.

Ashby-de-la-Zouch, mission at, 79; made a
circuit, 174; progress of, 495.

Ashton-under-Lyne, persecution at, 146; so-
ciety formed at, 147.

Ashworth, Mr. J., account of Gravesend
Mission by, 460; success of in Chatham
Mission, 519; ditto in Goudhurst Mission,
520; ditto in Peterborough Mission, 524.

Atkinson, Mr. Robert, biographical sketch
of, 562.

Atterby, Mr. S., unites with the society at
Hull, 86; imprisonment of at Bolsover,
91; taken into custody at Tickhill, 92;
preaches with much effect at Belper, 103;
account of Yarmouth chapel opening by

Austin, Mr. G., success of, in London, 418;
labours of, in Brigg Branch, 502.

Australia, South, commencement of a mis-
sion in, 474; progress of, 482, 527.

Aylesbury, when first visited, 356; made a
circuit, 359; progress,of, 453.

Bateman, Mr. Thomas, usefulness of, in
Burland circuit, 167.

Bath, visited, 217; progress at, 449, 515.

Batley, Mr. W., missionary labours of, 461.

Batty, Mr. Thomas, success of, at Keighley,
156 missionary labours of in Lancashire,
157; great success of in Weardale, 180;
successful labours of at Nenthead, 203;
opposition to and success of at Brough, in
Westmoreland, 205,

Beard, Mr. E., labours and death of, 224.

Bedford, mission at, 416; made a circuit,

417.
Bell, Mr, A:, labours and death of, 362.
586

Bell, Mr. W., labours and persecutions of in
Marlborough Branch, 359.

Bellham, Mr. W. G., cruel treatment of, at
Daventry, 201; assists at a camp-meeting
at Witney, 2303 persecution of at Oxford,
231; his visit to Litcham, apprehension,
and trial, 232,

Belper, when first visited, 61; the name of
“Ranters ” given to the society by a per-
son at, 61; success at, 62; powerful love-
feast at, 103; made a circuit, 113, 145;
progress of, 175, 415. ‘

Bennett, Mr. ‘Thomas, progress of Patring-
ton Branch during the superintendency
of, 503

Benton, Mr. John, is instructed in the way
of salvation by Mr. H. Bourne, 58; unites
with the society, 58; persecution and
success of, 67; loses his voice and ceases
to labour, 80.

Berwick-on-Tweed, when first visited, 299;
success at, 300; made a circuit, 301.

Best, Mr. Joseph, labours of, in Cirencester

« Branch, 439,

Beverley, visited by Mr. Verity, 128; oppo-
sition and success at, 129.

Bicester, inhuman treatment of the mission-
aries at, 445; Mr. Hedges’ apprehension
at, 447.

Biggleswade, success at, 465.

Bilston, visited by Mr. 8. Turner, 94; made
a circuit, 489.

Birch, Mr. 8. labours of, in Boston Branch,
119,

Birmingham, mission at, 228; made a cir-
cuit, 229; progress of, 414; several chapels
built in, 489,

Bishop, Mr. E., successful labours of, in
Wallingford Mission, 826; account of
Hampshire by, 339; account of a great
camp-meeting near “Winchester by, 339;
imprisonment of, at Winchester, 341}
assists at the opening of Reading, 353;
his account of Winchester chapel open-
ing, 5.

see oe visited by Mr. Clowes,

Bishop" 's Castle, persecution and success at,
253; made a circyit, 256.
Black, Mr. J. G., sketch of the character of

Blackburn, society formed at, by Mr. Batty,
157; made a circuit, 213.

Blades, Mr. James, success of, in Saffron
Walden Mission, 434.

Blaenavon, success at, 199; made a circuit,
225.

Bolton, great congregations at, 147, 148;
number in society at, 149; made a circuit,
157; progress of, 437.

Book-room, establishment of a, 187; remo-
val of to London, 456.

Bonser, Mr. James, great success of in South
Staffordshire, 117 ; imprisoned at Wolver-
hampton, 118; successful labours of, at

INDEX.

Oaken Gates and in the neighbourhood,
139; success of at Liverpool, 142; impri-
soned at Shrewsbury, 168, and at Bridge-
north, 169; brought before the magistrates
at Tewkesbury, 196; ceases to travel,
leaves the connexion, and dies a trium-
phant death, 198.

Boston Branch, progress of, 119; made a
circuit, 149.

Bottesford, violent persecution at, 67; made
a circuit, 379; progress of, 416.

Bourne, Mr. H., parentage and birth of, 4;
early religious impressions of, 4; conver-
sion of, 5; unites with the Methodist
society, 5; religious progress of, 9; is in-
strumental in the conversion of D. Shubo-
tham and others at Harriseahtad, 10;
leads a class occasionally at Kidsgrove, 12;
preaches his first sermon at Mow, 12;
promotes the erection of a chapel at Har-
Tiseahead, 13; becomes intimate with Mr.
Clowes, 14; reads exciting accounts of
American camp-meetings, 15; -hears Lo-
renza Dow, and arranges for a camp-
meeting to be held at Norton, 19; his
description of the first camp-meeting held
on Mow, 20; his vigorous support of camp-
meetings, 27; his expulsion from the Me-
thodist society, 32; his christian temper
under the trial, 34; his enlarged exertions
to spread the gospel, 34; lhe employs Mr.
Crawford as a home missionary, 36;
agrees with his brother James to take
charge of Standley class as a separate
society, 39; he and his associates and Mr.
Clowes and his associates formally unite,
46; restores regular praying services to
camp-meetings, 65; encourages the publi-
cation of a quarterly and then of a month-
ly magazine, 82; attends the preparatory
meeting at Nottingham, 98; is appointed
the editor of the magazines by the first
Conference, 107; assists his brother in the
establishment of a Book-room at Bemers-
ley, 187; his intense sorrow through a
connexional declension, 250; his great
usefulness at this critical period, 252; su-
perannuation of, 458; visit to Canada, 469;
declining health, death, and burial of,
550, 551; sketch of the character of, 552;
compared with Mr. Clowes, 553, 554.

Bourne, Mr. James, conversion of, and union
with the Methodists, 5; his co-operation
with his brother in the establishment of
camp-meetings, 31; unites with his bro-
ther in home missionary labours, 32;
agrees with his brother to take charge of
Standley class as a separate society, 39
attends the Preparatory Meeting, 97; is
appointed the connexional Book-steward,
109; assists his brother in the establish.
ment of a Book-room, 137; death of, 545
sketch of, 564.

Bradford, missionary efforts at, 161; made
a circuit, 194 progress of, 514.
INDEX.

Bradford, Wilts, mission at, 450.

Bradwell, Derbyshire, a powerful camp-
meeting at, 159; made a circuit, 194;
progress of, 437,

Bradwell, Essex, mission at, 458.

Brandon, made a circuit, 239; progress of
the circuit, 392.

Branfoot, Mr. John, sent as a missionary
to South Shields, 158; visits Newcastle-
on-Tyne, 158, 175.

Brewer, Mr. W. missionary labours of in the
New Forest, 444.

Bridlington, when first visited, 130; made a
circuit, 507.

Bridgewater, mission at, 451.

Brierley-hill, powerful camp-meeting at,
117; made a circuit, 412.

Brigg Branch made a circuit, 194, 502; pro-
gress of, 502.

Briggs, Mr. John, sketch of the character of,
558.

Brighton, mission at, 386 ; progress of, 521.

Brigstock, mission at, 431.

Brinkworth, great reformation at, 220;
made a circuit, 223; progress of, 316, 438.

Bristol, visited, 215; revisited, 316; made a
circuit, 319; progress of, 451, 514.

Broadway, Mr. N. success of in Canterbury
mission, 518,

Broypton visited by Mr. Clowes, 123.

Bromyard, mission at, 371.

Brough, Westmoreland, Mr. Batty’s labours
and success at. 203.

Brownson, Mr. John, account of the first
missionary labours at Leicester by, 75;
ditto of Nottingham town mission, 377;
success of in Sheffield, 494; success of in
Leicester, 496. :

Calder Bank mission, Scotland, commence-
ment of 468; state of, 525.

Calver, Mr., invites Mr. Loxton to Chatham,
459.

Cambridge, visited by Mr. J. Reynolds, 143;
. made a circuit, 145; progress of 510.

Camp-meetings, American ditto described
by the Rev. J. Marsden, 16; L. Dow's ac-
count of their usefulness, 18; origin of
English comp-meetings, 18; account of
first camp-meeting on Mow, 20; of the
second, 28; of Norton ditto, 31; a camp-
meeting on the Wrekin, 33; one at Bug
Lawton, 33; two camp-meetings at Ram-
sor, 34; usefulness of declines, 64; vigour
of restored, 65; successful ones at the first
conference, 107; a powerful one at Scarth
Nick, 127; a great one at Oaken Gates,
140; a memorable one on Mexbro’ com-
mon, 158: a powerful one near Oldham,
171: ditto between Mitcheldever and Win-
chester, 339.

‘587

Brownsword, Mr. A. usefulness of in Che-
shire, 101; preaches with success at Man-
chester, 111.

Brownsword, Mr. T. journal of mentioned,
101; visits Chester, 111; success of in
South Staffordshire, 116; is sent to Wor-
conten jail, 116; forms a society at Dudley,

7.

Buckden mission, 435.

Bunn, Mr. John, labours and sufferings of,
in Newmarket mission, 395,

Bunyan, Mr. John, the house in which he
had lived preached in by the missionaries

Burland, great work at, 97; made a circuit
165; progress of, 412, 489.

Burndred, Mr. Thomas, letter from to Mr.
Clowes, 54.

Burslem, revival at, 14,

Burton-on-Trent visited, 103; work of God
at, 114; made a circuit, 145.

Bury, number in society at, 149;
circuit, 401.

Bury St. Edmunds, missionary labours at,
299; made a circuit, 299.

Butcher, Mr. John, missionary labours of
in the Isle of Man, 173.

Buxton, Mr. John, sen, preaches at Frog-
hall, 55.

Buxton, Mr, John, jun, begins to preach,
56.

made a

Buxton, Mr. David, visited by Mr. H. Bourne
8.

Byron, Mr. W. generosity and usefulness of
in Louth circuit, 420.

Bywater, Mr. J. usefulness of at Hull, 424;
assists in consolidating the Minutes, 548.

Canada, commencement of missionary la-
bours in, 311: progress of 403: further
progress of, 468: Mr. H. Bourne’s visit to,
469; progress of the mission in, 525.

Canterbury mission placed under the care
of Hull circuit, 458; progress of, 461;
made a circuit, 518.

Carlisle, commencement of a mission at,
184; made a circuit, 203; sends a mission-
ary to Glasgow, 217.

Chaddleworth, Mr. Russell’s apprehension
at, 273: a society formed at, 277.

Chapman, Mr. §., missionary labours of in
Hertfordshire, 463.

Charlton, Mr. Thomas, commences to la-
bour as a travelling preacher, 150; is sent
on a deputation into Norfolk, 174.

Chatham mission, 459; progress of, 519.

Chelmsford mission, 524.

Cheltenham mission relinquished, 440; re-
commenced, 522.
588

Chester, visited by Mr. Brownsword, 111;
severe persecution at, 112.

Chesterfield made a circuit, 159; progress
of, 416.

Chippenham, opposition and success at, 286,
287; made a circuit, 288; progress of,

Chorley, visited by Mr. Batty, 157; made a
circuit, 437; progress of, 511.

Circuit Committees, origin of, 82.

Cirencester, severe persecution at, 218;
made a, circuit, 439.

Clark, Mr. Henry, labours of in Patrington
circuit, 503,

Clark, Mr, M., labours of in Victoria, Austra-
ia, 534.

ia, 534,

Clarke, Dr. A., letter of remonstrance of, to
the magistrates of Liverpool, 143.

Clemitson, Mr. W., missionary labours of in
the Isle of Wight, 383; success of in Dur-
ham circuit, 428; summoned before the
mayor of Stockton for preaching in the
open-air, 429.

Clough, Mr. W., missionary labours of at
Berwick, 299. ?

Clowes, Mr. W., parentage and birth of, 5:
early religious impressions of, his subse-
quent prodigality, apprehension by the
press-gang at Hull, return to Staffordshire,
his marriage and his conversion, 7: his
rapid growth in grace, 17: his description
of Mow first camp-meeting, 22: has a lo-
cal preachers’ meeting at his house, begins
to exhort, preaches from a text at Ramsor
camp-meeting, 35: left off the preachers’
plan, and expelled from the Methodist
society for preaching at camp-meetings,
41: begins to preach in Mr. Smith's kitch-
en at Tunstall, 43: supported by Messrs,
‘Woodnorth and Nixon, as a home mis-
sionary, 43: his labours and trials, 44: is
joined by Mr. Steele, 46: he and his as-
sociates, and Messrs. Bourne and their
associates formally unite, 46: preaches
with success at Frogall, 55: interrupted by
a magistrate at Warrington, 55: preaches
at Overton, Runcorn, and Liverpool, 56:
visits Derby and some adjacent places,
61: visits Nottingham and several places
in the county, 65: visits Oakham, 72:
labours in Leicestershire, 75: labours in
Lincolnshire, 80: his mission to Hull, 85:
visits numerous places in the surrounding
district, 87: visits York, 89: attends the
preparatory meeting at Nottingham, 97:
visits Pocklington, Knaresborough, Leeds,
Ripon, Harrogate, and_ neighbouring
places, 105: opens Hutton Rudby mission,
127: success at Scarth Nick camp-meeting,
127: success at Ingleby, Brompton, North-
allerton, and in Bilsdale, 128: visits Bever-
ey. and Driffield, 128: visits Bridlington,
Flamborough, and other places, 130;

INDEX,

preaches at Keyingham, Patrington, and
other places in Holderness, 130: visits
Scarborough, Whitby, and several neigh-
bouring places, 183: his letter to T.
Woodnorth about the work of God in
Hull circuit, 136: labours with success at
Darlington and other places in the county
of Durham, 151: his missionary efforts at
Newcastle-on-Tyne, North Shields, South
Shields, Sunderland, and the neighbour-
ing places, 176: his success at Carlisles
and other places, 185; his success at
Whitehaven, 202: his missionary labours
in Cornwall, 2389: he preaches at Ply-
mouth, 244: recommends Hull circuit to
send missionaries to the southern coast of
England, 382: superannuation of, 458:
loss sustained by the death of, 497: fune-
ral of, 498: sketch of his character as
compared with Mr. H. Bourne, 552, 554.

Colchester mission, 391.

Conferences.—Meeting preparatory thereto,
97: first conference, 107: second ditto,
137: third ditto, 163: fourth ditto, 194:
fifth ditto, 214: sixth ditto, 254: confer-
ence of 1825, 1826, 1827, 1828, 250: con-
ference of 1829, 1830, 1831, 1832, 1833, 314:
ditto of 1833, 1834, 1835, 1836, 1837, 1838,
1839, 1840, 404: conference of 1841, 1842,
1843, 1844, 1845, 1846, 1847, 1848, 1849,
1850, 485: 1851, 1852, 1853, 1854, 1855,
1856, 1857, 1858, 1859, 1860, 542, 544.

Congleton, preaching-room opened at, 101:
great good done at, 165.

Cooper, Mr. W., labours of in Maidstone
mission, 460.

Cordingly, Mr. R., his re-commencement of
Kendal mission, 184: missionary labours
of in Ireland, 305.

Cosens, Mr. George, his missionary labours
in Guernsey and Jersey, 306, 307: ditto in
Dorsetshire, 322.

Cotton, Thomas, a zealous supporter of
camp-meetings, 19.

Coulson, Mr. John, assists Mr. Clowes at
Scarborough, 133: his account of Bradford
mission, 162: of Carlisle mission, 154: his
missionary labours in London, 192, 193.

Craven, successful mission in, 155.

Crawfoot, Mr. James, visited by Messrs.
Bourne and Clowes, 26: employed by Mr.
Bourne in missionary labours, 36: is as-
sisted by Mr. Clowes, 38: his usefulness,
38: causes trouble in the society, and
then withdraws, 57: dies in peace at an
advanced age, 58.

Cricklade, severe persecution at, 222.

Croyden mission, 462: progress of, 521.

Cwm, when first visited, 225: kindness of
Mrs. Phillips and of Messrs. Gilbert at,
225: made a circuit, 227: prosperity of,
294; missionary efforts of, 371.
INDEX.

Darlaston, when first visited, 81; made a
circuit, 102; progress of, 116; great pros-
perity of, 408 ; progress of, 489.

Darlington, great success at, 152; chapel
built at, 158; progress of the circuit, 889,

Deveney: cruel treatment of Mr. Bellham
at, 201.

Davies, Mr. R., brought to the Lord, 200;
missionary labours of in Wiltshire, 220;
ditto in Dorsetshire, 320.

Dawley, a good work at, 418; made a cir-
cuit, 413.

Dawson, Mr. Thomas, brought to God, 107 ;
sketch of, 559.

Day, Mr. John, biographical sketch of 568.

Day, Saint, visited by Mr. Clowes, 242;
made a circuit, 514.

Deal, chapel opened at, 519.

ee Mr. W., success of in Ripon circuit,

Derby, when first visited, 62; kindness of a
soldier at to Mr. Clowes, 62; made a cir-
cuit, 63, 104; progress of, 416.

Dewsbury, visited by Mr. Clowes, 105;
ditto by Mr. Coulson, 162; made a cir-
cuit, 213, 514.

East Dereham circuit, the result of Mr.
Key’s extraordinary labours, 296, 298.

Edinburgh, missionary efforts and success
at, 244; division at. through Mr. N. West,
247; state of the mission, 525.

Elford, Mr. C., persecution of at Bicester,
445.

Fakenham, made a circuit, 201; progress
of, 889; missionary efforts of in North-
amptonshire, 431. 4

Farringdon, Mr. Russell’s sufferings at,
281, 284; made a circuit, 826.

Filey, work of God at, 188; provision made
for enlarging the chapel at, 508. .

Flesher, Mr. John, unites with the society,

155; success of in London, 418; ap--

pointed editor of the magazines, 456;
promotes the removal of the Book Es-

Gainsborough, visited by Messrs. Braith-
waite and Saxton, 81.

Garner, Mr. John, commencement of the
itinerant labours of, and his brutal treat-
ment at Sow, 92; success of in Cornwall,
242; visit of to Penzance and Newlyn,
290; is appointed the General Missionary

589

eee Mr. J. Pole’s missionary labours

at, 294,

Dodsworth, Mr. J., success of in Bedford
mission, 417.

Doncaster, a chapel obtained at, 158; made
a circuit, 194, 504; progress of, 504.

Donnington, a good work at, 158.

Dorchester, brutal persecution at, 829.

Dee, Mr. W., sent to Shrewsbury jail,

9,

Doust, Mr. S., invites Mr. Loxton to Goud-
hurst, 459.

Dover, Mr. Stansfield’s imprisonment at,
421; mission at, 519.

Dow, Lorenza, visits Cheshire and Staf-
fordshire, and enflames the desire for a
camp-meeting, 18.

Downham circuit, prosperity of, 510.

Driffield, success at, 180; kindness of Mr.
Byas at, 180.

Driffield circuit, progress of, 425, 507.

Dudley, visited, and a society formed at,
116, 117.

Dudley circuit, prosperity of, 410.

Dundee mission, 888.

Durham circuit, prosperity of, 425, 509.

Ely, mission at, 485.

Epworth branch, made a circuit, 504; pro-
gress of, 504.

Exeter, mission at, 292; re-commencement
of, 522,

Exmouth, success at, 522.

tablishment to London, 456; consolidates
the connexional rules, 486; compiles a
new hymn-book, 545.

Forest of Dean, missionary labours in 224.

Fowler, Mr. W., the severe persecution of,
in Hampshire, 834, 335.

Friendly Society, a, established among the
travelling preachers, 194.

Frome, visited by the missionaries, 197;
made a circuit, 217; sends Mr. E. Rawl-
a as a missionary to Glastonbury,

Secretary, 458; superannuation of, 487;
sketch of the character of, 556.

Garner, Mr. W., appointed General Mis-
sionary Secretary, 487; an account of
twenty-one years labour of 572; assists
in consolidating the minutes, 548.

General Committee, formation of, 164.
590°

Gilbert, Mr. J., imprisonment of, at Bol-
sover, 92; visits Shefficld, 103; his suc-
cessful labours there, 121; his apprehen-
sion at Barlbro’, 122; his frequent im-
prisonments, 123; is brought before a
magistrate at Chesterfield, 124; labours
of in Northumberland, 212.

Glasgow, missionary labours at, 247: state
of the mission at, 525,

Glastonbury mission, 441.

Gloucester, unsuccessful mission at, 871;
re-commenced, and chapel built at, 522.
Goudhurst, mission at, 459; progress of,

0.

520.

Graham, Mr. John, success of in Birming-
ham, 490.

Grantham, Mr. Wedgewood imprisoned at,
78; subsequent success at, 379.

Gravesend, mission at, 460.

Green, Mr. Henry, labours of in New Zea-

_ land, 481; removal of to New South
Wales, 531.

Grieves, Mr. Joseph, brought to God, 209;

Hadleigh made a circuit, 394.

Hadnall circuit, prosperity of, 493.

Halifax, apprehension of Messrs. Holiday
and Revel for preaching at, 159; made a
circuit, 161; progress of, 514.

Hall, Rev. Robert, liberal views of, and
kindness to the missionaries, 77.

Hallam, Mr. C., missionary labours of, at
Calderbank, in Scotland, 468,

Hallam, Mr. John, useful labours of in Wit-
ney circuit, 232; is appointed General
Book Steward, 457.

Halisworth, severe persecution of in Lin-
conshire, 74; the sufferings of his per-
secutors, 119.

Haltwhistle, visited by Mr. Clowes, 187;
made a circuit, 509.

Handford, Mr. George, opposition to, and
success of at Syston, 74.

Harland, Mr. W. missionary labours of in
the Isle of Wight and at Portsmouth, 383;
ditto at Southampton, 384; mission of to
Brighton, 386; acceptable labours of in
London, 418; appointed General Superin-
tendent of Home Missions, 458,

Harriseahead, Mr. H. Bourne’s labours at,
10; revival of religion at, 11; revival at
injured, 15; friends at arrange for a
camp-meeting on Mow, 19.

Harrison, Mr. John, the first missionary to
Ashby-de-la-Zouch, 79; sent to Hull, 88;
successful labours of at Market Rasen
and other places in Lincolnshire, 90.

Harvey, Mr. W., labours of in Farringdon
branch, 324; labours of in Aylesbury
mission, 357.

Haslingden made a circuit, 401; progress
of, 437.

INDEX.

his account of the Cornish missions, 242 ;
his labours in Penzance mission, 289;
his success at St. Ives, 292; ditto at
Exeter, 292; his labours in the north-
east of Monmouthshire, 372; success ofin
Birmingham, 491.

Grigg, Mr. G., encounter of, with a clergy-
man at Bisham, 868; persecution of at
Cookham Dean, 363; his formation of a
society in a stone quarry, 364; his brutal
treatment and success at Winkfield Row,
366; his success at St. Albans, 462:
preaches first at Baldock, 464.

Grimsby, visited by Mr. King, 103; a cir-
cuit at the second conference, 137; pro-
gress of 425; prosperity of, 505.

Guernsey, Island of, mission in, 306.

Guy, Mr. John, preaches at Winchester,
348 ; his labours in Windsor mission, 366;
success of in Hertford mission, 463; la-
bours of in Baldock mission, 464; success
of in Canterbury mission, 518; ditto in
Chelmsford mission, 524.

Hastings, mission begun at, 521.

Heath, Mr. John, labours of in Leicester-
shire, 74; ditto in Lincolnshire, 104.

Heath, Mr. §., persecution of at Cirencester,
218; success of in Wiltshire, 219; his im-
proper conduct, 223.

Hedges, Mr. Isaac, fined for preaching in
the open-air to five persons, 447.

Hereford, when first visited, 224; Mr. J.
Morton’s imprisonment at, 369; made a
circuit, 371; progress of, 515.

Herod, Mr. George, co-operates with Messrs.
King and Heath in Lincolnshire, 104;
labours of in Leicester circuit, 381.

Hertford mission, 452; awful desecration of
the Sabbath in, 464.

Hewison, Mr. John, usefulness of in Craven,
155; in Cornwall, 243.

Hexham, commencement of 2 mission at,
187; made a circuit, 213.

Hibbs, Mr. Joseph, missionary labours of at
Swansea, 373.

Higginson, Mr. H., labours of at Luton, 358;
ditto in Marlborough mission, and his en-
counter with seventeen policemen, 361;
missionary labours of at Swansea, 372;
preaching of at St. Albans, 453.

Highworth, visited by Mr. Jukes, 264; made
a circuit, 438,

High Wycombe, when first visited, 397 5
made the head of the circuit, 398; pro-
gress of, 450, 517.

Hinckley, made a circuit, 416.

Hodgson, Mr. D., liberality of in Croyden
mission, 462,

Holderness, visited by Mr. Clowes, 130;
success at various places in, 132, 7
INDEX.

Holliday, Mr. Thomas, brought to God, 103;
taken into custody at Halifax, 159; sent
to Wakefleld House of Correction, 161;
labours of in London, 418; appointed
Assistant Book Steward, 457,

Horncastle, a good work at, 158; progress
of the circuit, 496.

Hornsea branch, progress of, 507.

Horobin, Mr. F., pays for the printing of the
first society tickets, 46.

Hounslow, made a circuit, 397; subseqently
called High Wycombe circuit, 398,

Howchin, Mr. R., conversion of, 193; suc-
cess of in Yarmouth circuit, 391; ditto in
Wangford cirenit, 391.

Howcroft, Mr. W., account by, of the work
of God at Filey, 188.

Ipswich, mission at, 390; made a circuit,
391.

IntsH Misstons—
(1) Belfast, 302, 402,
(2.) Newry, 304, 402.
(3.) Lisburn, 305, 402.
(4.) Richhill, 402.

Jackson, Mr. James, missionary labours of
in Essex, 431.

Jackson, Mr. Thomas, labours of in Reading
mission, 353.

Jersey, Island of, missionary labours in,
307

Jersey, Mr. F. N., assists Mr. Clowes at
Darlington, 152; missionary labours of at
Kendal, 184; persecution of at Ulver-
stone, 189; sent to Lancaster Castle for
preaching at Dalton, 191; missionary la-
pours of in Ireland, 304; troubles of in

Keigley, success at, 155; the falling of a
floor at, overruled for good, 156; made a
circuit, 213.

Kendal, mission at, 184; success at, 184;
abandonment of, re-commencement at,
and made a circuit, 184, 509.

Key, Mr. Robert, successful labours of in
North Walsham circuit, 296, 298; success
of in Rockland circuit, 393.

Kidderminster, visited, 199.

Kidsgrove, revival of religion at, 12; class

Laister, Mr. S., called out to to travel, 104;
success of at Darlington and Barnard
Castle, 151, 153,

591,

Huddersfield, imprisonment of first mis-
sionaries at, 125; made a circuit, 213,

Hull, visited by Mr. Clowes, 85; early suc-
cess at, 86; Mr. and Mrs. Harrison sent to
assist at, 88; made a circuit in six months,
91; a chapel built at, 104; Mr. Stamp's
divisive efforts at, 419; rapid progress at;
423; loss sustained at by the death of Mr.
Clowes, 497; chapels built at, 499; divi-
sion of the circuit, 501; progress of Hull
first and second circuits, 503.

Huntingdon, when visited, 151.

Hurd, Mr. J., missionary labours of at Marl-
borough, 285; ditto at Northampton, 375,
Hutton Rudby, visited by Mr. Clowes, 127;
a@ circuit at the second conference, 137;
the name changed to Brompton circuit,

Isaac, Rev. Daniel, unfavourable views of
the “Ranters” of, 71.

Isle of Man, Mr. J, Butcher’s successful
labours in, 172; progress in, 437.

dele of Wight, missionary labours in,

Notingham circuit, 377.

Johnson, Dr. Paul, preaches at Norton
camp-meeting, 31.

Johnson, Mr. James, missionary labours of
at Whitehaven, 202; ditto labours of at
Glasgow, 247; makes a division at Dun-
dee, 388.

Jubilee conference, and regulations for
celebrating the Jubilee, &., 546.

Jukes, Mr. R., missionary labours of in’
Berkshire, 263, 267.

led at, occasionally by Mr. H. Bourne, 12;
class led at by Mr. Clowes, 41.

King, Mr. Thomas, attends the Preparatory
meeting, 97; visits Grimsby and other
places in Lincolnshire, 103; preaches at
the second conference with good effect,
137 ; ditto at the Jubilee conference, 547.

Kinoulton, opposition to Mr. Benton at,

67.
Knaresborough, visited by Mr. Clowes, 105,
107; a chapel built at, 514.

Lamb, Mr. George, usefulness of at Hull,
424; improvement of Brigg branch under
the superintendeucy of, 502.
592

Langham, Mr. J., sent as a missionary to
Tasmania, 541.

Langham, Mr. R., labours of in Spilsby
mission, 507.

Lea, Mr. W., missionary labours of in
Somersetshire, 216.

Leech, Mr. H., success of at Birmingham,
414, 489.

Leeds, visited by Mr. Clowes, 105; made a
branch, 126; made a circuit, 157; made
into two circuits, 425; made the head of a
district, 425; great progress of the first
circuit, 514.

Leicester, opposition and success at, 75;
D. Isaac’s and R. Hall's views of the
society at, 71; new chapel built at, 79;
secession and subsequent prosperity at,
381; progress at, 416, 495.

Leekley, Mr. John, labours of in the western
states of America, 473.

Lichfield, persecution at, 114; labours of
Mr. R. Ward at, 492; made a circuit, 492;
progress of, 493.

Lightfoot, Mr. John, account of the mission
to Newcastle-on-Tyne, by, 175.

Lincoln, opposition and success of Messrs.
Clowes and Wedgwood at, 80; madea
circuit, 119; progress of, 158, 495.

Liskeard, mission at, 524.

Lister, Mr. W., account of the success of the
missionaries in the north of England by,
179; missionary labours of at Berwick-
on-Tweed, 301; success of in Ripon cir-

Macclesfield, a society formed at, 94; pro-
gress at, 94; continued progress at, 101;
a circuit at the second conference, 137.

Magazine, a quarterly one encouraged by
Mr. H. Bourne, 81; a monthly ditto, 83;
ditto appointed to be continued by the
first conference, 97.

Maidenhead, circuit, progress of, 517.

Malmesbury, severe persecution at, 222;
made a circuit, 511.

Malton made a branch, 126; prosperous
state of, 135; made a circuit, 157.

Manchester, visited, 111; made ‘a circuit,
111; progress of, 145; Mr. 8. Waller im-
prisoned at, for preaching in the open-air
at Ashton, 146; number in society at, 149;
re-missionary labours in, 399; made into
two circuits, 437; progress of the second
circuit, 510°

Manners, Sir William, takes the part of the
persecuted missionaries at Grantham,
73.

Margate, Mr. G. Stansfield imprisoned for
open-air preaching at, 519,

Marlborough, missionary labours at, 285,
359; made a circuit, 361.

Marsden, Rev. Joshua, account of American
camp-meetings, by, 16.

INDEX.

cuit, 387; dittoin Durham circuit, 428.
Litcham, Mr. Bellham's apprehension at,
212.

Liverpool, visited by Mr. Clowes, 56; Mr.
Bonser’s success at, 142; Mr. Ride’s im-
prisonment at, 153; Dr. A. Clarke’s letter
to the magistrates of, 153; made a circuit,
195; progress of, 511.

London, commencement of a mission in,
191; embarrassment in, and subsequent
success, 418; made into two circuits, 419;
progress of its circuits, 515, 516.

Long, Mr. Joseph, missionary labours of in
South Australia, 475; ditto in New Zea-
land, 481.

Loughborough, much good done at, 74;
made a circuit, 82; employed in mission-
ary labours, 92; progress of, 125, 174;
missionary labours of, 201.

Loxton, Mr. §., missionary labours of in
Kent, 459.

Louth, circuit, missioned by Messrs. King,
Heath, and Herod, 103; made a circuit,
194; usefulness of Mr. Byron in, 420;
progress of, 506.

Ludlow, commencement of the cause at,
198; made a circuit, 198.

Luton, when first visited, 358; made a cir-
cuit, 454; progress of, 517.

Lynn, great success at, 149; Mr. Wildbur’s
divisive efforts at, 174; made a circuit,
201; progress of, 212, 293, 510.

Market Rasen, visited by Mr. J. Harrison,
90; made a cirenit, 506.

Melton Mowbray, mission at, 379; made a
circuit, 380.

‘Methodist conference decides against camp-

meetings, 30.

Methodist Magazine contains exciting ac-
counts of camp-meetings, 15.

Methodist denominations mentioned by Mr.
Watson, 50.

Methodists, Primitive, the name taken by
the infant community, 49; copy of the
first printed plan of, 52; a code of rules
prepared for the use of, 59; the nick-
name of “Ranters” given to them at
Belper, 61; doctrines and discipline of,
566 ; success of accounted for, 572; closing
address to, 576.

Middleton-in-Teesdale, success at, 208.

Mildenhall, persecution at, 395.

Minsterley, success at, 200.

Missionary Committee, when formed, 248;
when re-organized, 458; duties of, 458.

Missionary regulations relating to foreign
missions, 476.

Mitcheldever, invitation to, 280; success at,
339; Messrs. Ride and Bishop summoned
before magistrates for conducting an
INDEX.

open-air meeting at, 341; made a circuit,
347; prevented from building a chapel at,
frou, Sir. T. Baring, 442; progress of,

Monmouth, an opening effected at, 371.

Monmouthshire, successful labours of
Messrs. Grieves and Lanwarne, in the
north eastern portion of, 372.

Moore, Mr. John, missionary labours of in
Berkshire, 269; success of in Wrockwar-
dine Wood circuit, 413.

Morgan, Mr. Thomas, successful labours of
in Leicester circuit, 381.

Morris, Mr. W., leaves the old Methodist

Society and unites with Mr. Clowes, 43;~

unites with Mr. Bagshaw in requesting
ae Clowes to visit Newcastle-on-Tyne,

Nelson, Mr. J., useful labours of in North-
uwmberland, 176; ditto at Sunderland, 178;
missionary efforts of in Dorsetshire, 322;
his disagreement with Mr. Cosens, 323;
leaves the connexion under discouraging
circumstances, 323,

Nelson, Mr. Thomas, useful labours of at
Newcastle, Shields, and Sunderland, 176;
ditto at Sunderland and Shields, 209; is
stationed at Birmingham, his failing
health, and his death, 229.

Newark, fire engine played against Mr.
Lockwood at, 68; the clergyman who
apetet it made to pay the damages,

Newbury, when first visited, 280; made
vee of Shefford circuit, 280; progress
of, 442.

Newcastle-on-Tyne, when first visited by
Mr. Clowes, 154, 175; made a circuit,
28 ; sends a missionary to Dundee,

New Forest, mission in, 444.

New Market, mission at, 394.

New Mills circuit, progress of, 437.

Newport, Salop, mission at, 138.

New South Wales, commencement of u
mission in, 483; progress of, 530.

tls Montgomeryshire, mission at,

Oaken Gates, successful labours at, 139;
chapel built at, 141; made the head of a
circuit, 165.

Oakham, visited by Mr. Clowes, 72; cruel
treatment of his successor at, 72.

Oldham, great success at, 148; number in
society, 149; made a circuit, 172.

593

Morton, Mr, Edward, successful missionary
labours of in Nottingham, 377; ditto in
Belper circuit, 415.

Morton, Mr. John, imprisonment of at
Hereford, 369; success of in Birmingham,
491.

Moss, Mr. James, preaches at Birmingham,
228,

Motcombe, visited, 217; made a circuit, 217 ;
missionary labours of, 288; progress of,
320, 441

Motherwell, mission at, 525.

Mow Cop described, 10; a day’s praying
upon, mentioned, 11; first camp-meeting
held on, 20; licensed for holding a second
meeting on, 27

Mules, Mr. James, success of in Southam
branch, 455 ; in Luton circuit, 517.

New Zealand, commencement of a mission
in, 475, 538,

Nixon, Mr. James, brought to God, 14;
labours with extraordinary power at Mow
second camp-meeting, 28; unites with
Mr. Clowes, 43 ; joins with Mr. Woodnorth
in supporting Mr. Clowes as a home-
missionary, 43; sketch of, 562.

Northampton, mission at, 375;
circuit, 524,

North Shields, first visited by Mr. Clowes,
154; success at, 177; made a circuit,
179; success of, 213, 509.

North Walsham, made a circuit, 239; pro-
gress of, 296, 298.

Northwich visited by the early missionaries
96.

made a

Norwich, made a circuit, 201; progress of,
389.

Norwich District made, 239.

Nottingham, great success at, 65; made
a circuit, 66; secession at, 150; revived
prosperity at, 151; a second division,
and subsequent progress, 376; success
of the town mission at, 377; progress
of the circuit of, 414; made into two,
414; progress of the second circuit,
494,

Oliver, Mr. Thomas, labours of in Edin-
burgh, 244.

Oscroft, Mr. John, account of the Norfolk
mission by, 149,

Oswestry, Mr. Doughty arrested at, 199;
made a circuit, 199; progress of, 492.

Otley, visited by Mr. Coulson, 162; made a
circuit, 213,

Qe
594

Overton, cruel persecution at, 335.

Oxford, persecution at, 231; society formed
at, 320; society re-organized at, 328;
made a circuit, 448.

Paddison, Mr, W., missionary labours of
in Somersetshire and Dorsetshire, 216.

Parker, Mr. Charles, usefulness of in Bed-
ford mission, 417; success of at Petham,

461.

Parrott, Mr. John, labours of in Bedford
mission, 417.

Patrington, when first visited, 131; made a
circuit, 503.

Pateley Bridge, made a circuit, 388,

Peacefull, Mr. W., labours of in Farringdon
branch, 324; labours of in Thame mis-
sion, 325.

Pembrokeshire mission, when commenced,
248.

Penrith, visited by Mr. Clowes, 187.

Penzance, mission at, 289; made a circuit,
614.

Peterborough made a circuit, 389, 525.

Pickering, the work of God at, 185; made a
circuit, 194.

Pillawell, visited, 224; made a circuit, 224;

Plan, copy of the first printed, 52.

Plymouth, visited by Mr. Clowes, 244; suc-
cess of the mission, 523.

Pocklington, visited by Mr. Clowes, 104; a
circuit at the second conference, 137.

Pointon, Mr. Joseph, Mr. H. Bourne’s first
sermon preached in the fleld of, 12; first
Mow camp-meeting held in one of the
fields of, 20.

Pole, Mr. James, successful labours of in
Docking mission, 294, 295; missionary
labours of in Buckinghamshire, 397.

Pole, Mr. W., missionary labours of, 435;
unsound doctrines of, lead to his sepa-
ration from the connexion, 437.

Ramsbury, when first visited, 260: severe
persecution at, 269, 271.

Ramsey mission, 397.

Ramsor, visited by Messrs. H. and J.
Bourne, 32; camp-meeting held at, 34;
fourth camp-meeting at, a means of ex-
tending the connexion into Derbyshire,
40; made a circuit, 165.

“ Ranters,” a nickname given to the society
at Belper, 61.

Ratcliffe, Mr. Thomas, successful superin-
tendency of in Winterton circuit, 503.

‘Reading, when first visited, 353; a chapel
taken on rent at, 855; made a circuit,
356 ; progress of, 361, 451, 516,

INDEX.

Oxtoby, “ Johnny,” welcomes Mr. Clowes to
Hull, 85; co-operates with Mr. Clowes,
87; labours successfully at Driffield, 130;
at Filey, 188.

Poole, when first visited, 321; when made
a circuit, 322.

Portsmouth, mission at, 383.

Powell, Mr. Edward, labours of in Baldock
mission, 464; success of in St. Austell
mission, 514.

Powell, Mr. Thomas,
Bridgwater, 441.

Prees circuit, formation of, 102.

Presteign, formation of a society at, 199.

Preston, Mr. Joseph, labours of in Cha-
combe mission, 319; visit of to Oxford,
320; success of in Brinkworth circuit,
438,

Preston Brook branch, made a circuit, 195;
labours of at Runcorn, 400.

Preston in Holderness, persecution and
success at, 131.

Preston, Lancashire, visited by Mr. Batty,
ee made a circuit, 188; progress at,
511.

Price, Mr. George, assists in procuring a
chapel at Newbury, 289; labours of in
Farringdon branch, 324; labours of in
Aylesbury mission, 356.

Pritchard, Mr. J., success of in Birmingham,
490.

Proctor, Mr. Thomas, sufferings and success
of in Herefordshire, 225, 228.

Prosser, Mr. James, labours of in North-
ampton mission, 375; ditto Oswestry cir-
cuit, 492,

Pugh, Mr. J., the early death of, through
sleeping in a damp bed, 257.

Pugh Mr. P., success of in Tunstall cirenit,

preaching of at

Pyworthy mission, 291

Redhead, Mr. B., labours of in Saffron
Walden mission, 431.

Redruth, successful labours of Mr. Clowes
at, 239; made a circuit, 244; made into
two circuits, 514.

Religious Tract Society, a, formed at Wes-
ton-under-Wood, 56.

megane, Mr. John, biographical sketch of,

Reynolds, Mr. Joseph, labours and suffer-
ings of, 142.

Revivalists, the sect founded by Mr. R.
Winfleld, the temporary success of, and
its speedy extinction, 84.

Richardson, Mrs., prays for a disorderly
magistrate, 55.
INDEX.

Ride, Mr. John, encounter of with perse-
cutors at Chester, 112; imprisonment of
at Liverpool, 143; labours of in Burland
branch, 166; success of at Newtown and
Welshpool, 200; missionary labours of in
Berkshire, 259, 262, 268; is imprisoned at
Winchester, 341; assists at the opening
of Reading, 353; encounter of, with a
gentleman at Englefield, 354; labours of
in Surrey mission, 361; zealous labours
of in London, 418; labours of in Victoria,
Australia, 485; failure of health and su-
perannuation of, 534.

Ripley circuit made, 415.

Ripon, visited by Mr. Clowes, 105; made a
branch, 126; made a circuit, 157; pro-
gress of, 386, te

Rochdale, when first visited, 148; number
in society at, 149; made a circuit, 400;

Saffron Walden, mission at, 431; made a
circuit, 435; progress of, 518.

St, Alban’s mission, 453, 462, 524.

St. Austell, visited by Mr. Clowes, 240; a
great work at, 242; made a circuit, 291,

514.

St. Day, visited by Mr. Clowes, 242; made
a circuit, 514.

St. Ives, successful mission at, 290; made a
circuit, 291; made into two, 514.

St. Mary Bourne, long continued persecu-
tion at, 336.

Salisbury, first labours at, 289; made a
circuit, 289; progress of, 441. ‘

Sanderson, Mr. W., acceptable services of
in London, 418; ditto in Hull, 424. ;

Scarborough, mission at, 133; made a cir-
cuit, 194, 502; progress of, 507.

Scotter, visited by Mr. Braithwaite, 92;
made a circuit, 104; progress of, 404.

Sharpe, Mr. John, successful labours of in
New South Wales, 530. be nL

Sheffield, first visited, 103; made a circuit,
104; prosperity of, 123, 158; progress of,
414; prosperity of, 494 j oer two
circuits, 495; progress of eac. ae

Shefford, visited by Mr. Russell, 268; kind-
ness of Mr. and Mrs. Wells at, 269; made
a circnit, 280, prosperity of, 331, 442;
changes its name to Newbury circuit,

442.

Shelford, cottages pulled down at, to pre-
vent the missionaries preaching therein,
69; perseverance and success at, 70.

Shimwell, Mr. B., missionary labours of in
Oxfordshire, 299.

Shotley Bridge, the prosperity of the work
of God at, 183.

Shrewsbury, when first visited, 166; Mr.
Bonser imprisoned at, 167; made a cir-
cuit, 200; sends a missionary to New-

© 595

progress of, 437; seriously injured by the
improper conduct of an expelled prea-
cher, 511.

Rockland, made a circuit, 392; missionary
efforts of, 393; progress of, 437.

Rotherham, Mr. Gilbert's success at, 121;
made a circuit, 495.

Runcorn, success at, 400.

Russell, commencement of the missionary
labours of in Berkshire, 265; the hard-
ships and persecutions of, 268, 270; im-
prisonment of at Abingdon, 275; mission-
ary labours of in Hampshire, 278; labours
and sufferings of in Farringdon mission,
281, 285; labours of in Wallingford mis-
sion, 285; missionary labours of in Dor-
setshire, 324,

Rust, Mr. E., success of in Saffron Walden
mission, 433.

town, 200; sends one into Wiltshire, 217;
ditto to Bishop's Castle, 253.

Shubotham, Daniel, brought to the Lord,
through the efforts of Mr. H. Bourne, 10;
mentions a day’s praying upon Mow, 11.

ee success at, 155; made a circuit,

Skipton, a missionary sent to, 155.
Blgptord, mission at, 415; made a circuit,

6.

Smith, Mr., of Tunstall, invites Mr. Clowes
to preach in his kitchen, 43.

Smith, Mr. John, of Golden Valley, use-
fulness of, 415.

Smith, Mr, John, usefulness of in Lynn
circuit, 294; success of in Yarmouth
circuit, 390.

Smith, Miss E., appearance and singing of
overawes a persecutor at Ramsbury, 270;
labours of in Hampshire, 281; happy
marriage and early death of, 285, 286.

Southampton, mission at, 384; made a
circuit, 386.

South Molton, mission at, 523.

South Shields, visited by Mr. Branfoot,
158; a large room taken at, 178; made a
circuit, 211.

Spilsby, mission at, 507.

Spoor, Mr. Joseph, labours of in Thirsk
mission, 387.

Staley Bridge, good done at, 147; number
in society at, 149; made a circuit, 401;
progress of, 437.

Stamp, Mr. John, exciting labours of, 419;
imprudence of, 419; slanderous course
and death of, 420,

Standley, a class formed at, 39,

Stansfield, Mr. George, imprisonment of,
for conducting open-air services at Mar-
gate, 421.
596 ak
*

Steele, Mr. James, expelled from the Old
Methodist Society for attending the
worship in Mr. Smith’s kitchen, 45;
unites with Mr. Clowes, 46; is appointed
cironit steward, the first in the connexion,

Stephenson, Mr., a deist, seeks to interrupt
Mow second camp-meeting, 28.

Stockbridge, violent persecution at, 334.

Stockport, when first visited, 110; number
in society at, 149.

Stockton-on-Tees, when visited, 153; Mr.
Clemitson summoned before the mayor
of, for open-air preaching, 428,

Tadcaster, mission at, 135.

Talk-o'-th’-Hill, new chapel built at, 57.

Tasmania, or Van Dieman’s Land, com-
mencement of a mission in, 539; first
camp-meeting in, 539; first missionary
sent to, 541,

Taylor, Mr. George, usefulness of in Bur-
land circuit, 167.

Taylor, Mr. W., missionary labours of 124;
imprisonment of at Huddersfield, 125;
success of at Barnsley, Wakefield, and
neighbouring places, 126.

Tear, Mr. E., labours of at Sydney, 484.

Teignmouth mission, 524.

Tetley, Mr. George, missionary labours of
in London, 193; missionary labours of at
Bury St. Edmunds, 299; his account of
Ipswich mission, 390.

Tewkesbury, Mr. Bonser’s apprehension at,
196; Cwm circuit's attempt to establish a
mission at, 197.

Thetford, a chapel built at, 393.

Thirsk, a society founded at, 127; Mr.
Spoor's labours at, 387; made a circuit,
514.

Thorn, Rev. W., kindness of to Messrs.
Ride and Bishop while in prison, 347;
exerts his influence to procure protection
for the missionaries at Winchester, 348;
writes letters of remonstrance to Sir F.
Baring, 443.

Ulverstone mission, persecution in, 189,
191.
Upwell, made a circuit, 238; missionary

Vaughan, Mr. Edward, co-operates with
Mr. Ride in Wales, 200; piety and use-
fulness of, 219.

Verity, Mr. John, visits Beverley, 128; la-

INDEX.

Stokesley, visited by Mr. Clowes, 128.
Storr, Mr. W., missionary labours of, 483.
Stowmarket, made a circuit, 394.

Stroud, the theatre at converted into a
chapel, 197; progress of the circuit, 515.
Summersides, Mr. W., success of at White-

haven, 202; sent to America, 310.
Sunderland, number in society at, 178;
great work at, 210; progress at, 425;
additional chapels procured, 508.
Swaffham, made a circuit, 389.
Swansea, mission to, 372; made a circuit,
73.

Syston, opposition and success at, 74.

Towler, Mr. W., useful labours of at Bath,
217; co-operates with Mr. Procter in
Cwm circuit, 227; missionary labours of
in Darlington circuit, 389; labours of in
the United States and Canada, 471.

Tunbridge Wells, chapel built at, 520.

Tunstall, revival of religion at, 14; new
chapel built at, 48; the society called
“Clowes,” at, 49; great prosperity of
Tunstall circuit, 100, 110, 165; passes
werough severe trials 408; prosperity of,

Turner, Mr. R., successful labours of at
Runcorn, 400.

Turner, Mr. Sampson, conversion and early
labours of, 81; is disturbed by a mob at
Wolverhampton, 95; is stoned at Willen-
hall 95; successfully co-operates with Mr.
Wedgwood in Cheshire, 96; labours in
Derbyshire, 102; ditto in the north-east
of Staffordshire, 103; encounters oppo-
sition at Lichfield, 114; visits Alrewas,
114; visits Barton, Tatenhill, Tutbury,
Shetton, and Horninglow, 115; success of
in Durham circuit, 428.

Turner, Mr. Samuel, labours of in Chippen-
ham mission, 286, 287; co-operation of,
with Mr. West in Bristol mission, 317;
labours of in Aylesbury branch, 358;
success of in Aylesbury circuit, 454.

Turner, Mr. W., invites Mr. Clowes to Corn-
wall, 239,

labours of 431, 435; called Downham cir-
cuit, 510,

bours of in Manchester circuit, 147, 148.
Victoria, Australia, commencement of a
mission in, 485; progress of, 533.
INDEX.

597

WwW

Wakefield, visited by Mr. ‘W. Taylor, 125;
made a circuit, 161.

Wallace, Mr. G., short notice of, 213.

Waller, Mr. S., imprisonment of, 147.

Wallingford, visited by Mr. Russell, 285;
made a circuit, 327; progress of, 327
445.

Wallis, Mr. George, labours and ill-treat-
ment of at Andover, 332.

Wangford made a circuit, 391; progress of,
391.

Wantage, severe persecution at, 283; a so-
ciety established at, 285.

Ward, Mr. Richard, labours of in Bishop's
Castle mission, 254, 258; labours and
sufferings of in ‘Lichfield mission, 493,

Ward, Mr. Robert, missionary labours of in
New Zealand, 480.

Wanrngtony persecution at, 55; success of,

7.

Watts, Mr. George, preaches at Winchester,
349; forms a small society there, 349;
flerce persecution of at Alresford, 349;
arraigned before the magistrates at Win-
chester, 351; labours of in Victoria, 418.

Weardale, great work in, 180.

Wedgwood, Mr. John, first notice of, 58;
imprisoned at Grantham, 73; usefulness
of in Leicestershire, 74; his successful co-
operation with Mr. Clowes, 75; successful
labours of in Cheshire, 76.

West, Mr. N., missionary labours of at
Tadcaster, 135; labours of in Edinburgh,
and division made by, 247.

West, Mr. Samuel, co-operates with Mr. 8.
Turner in Bristol mission, 317; reorganises
a society at Oxford, 328; inhuman treat-
ment of at Bicester, 445.

West Bromwich, made a circuit, 409; pro-
gress of, 410.

Westgate, a barn fitted up for worship at,
by J. D. Muschamp, Esq., 180; a new
chapel erected at, 183,

Weyent mission, 322, 323; progress of,

Whitby, visited by Mr. Clowes, 134; great
good. effected at, 134; made a circuit,
213.

Whitchurch, Cheshire, made a circuit, 489.

Whitchurch, Hants, opposition at, 335.

Whitehaven, when first visited, 201; suc-
cess at, 202

Y

Yarmouth, made a circuit, 238; progress of,
389; prosperity of, 510; zeal of, in behalf
of a contemplated mission to South
Africa, 542.

York, first visited by Mr. Clowes, 89; made

Whittaker, Mr. Thomas, success of in Spils-
by Mission, 507.

Wigan, visited by Mr. Batty, 157.

Wilks, John, Esq., kindness
Russell, 276.

Willenhall, Mr. Turner stoned at, 95.

Wilson, Mr. John, commences a mission at
Sydney, New South Wales, 484.

Wiltshire, Mr. W., cruel treatment of at
Andover, 332; labours of in South
Australia, 527.

Wiltshire, Mr. John, begins to preach in
Adelaide, 474,

Winchester, when first visited, 288; im-
prisonment of Messrs. Ride and Bishop
at, 341; persecution of the missionaries
at, 348; a chapel bought at, 512.

Windsor branch made into Maidenhead
circuit, 452; a preaching-room opened at
Windsor, 517.

Winfield, Mr. Robert, founds the commu-
nity of Revivalists, 83.

Winster, visited, 113; made a circuit, 114.

Winterton branch, made a circuit, 502;
progress of, 503.

Wirksworth, made a circuit, 497.

Wisbeach, missionary labours at, 150; pro-
gress of Wisbeach circuit, 397, 435.

Witney, missionary labours at, 229; per-
secution at, 230; made a circuit, 232.

Woodnorth, Mr. Thomas, brought to God,
14; unites with Mr. Clowes, 43; assists
Mr. Nixon in supporting Mr, Clowes, 43;
letter to, from Mr. Clowes, 136.

Wolsingham, a society formed at, 153;
made a circuit, 153,

Wolverhampton, opposition at, to Mr. 8S.
Turner, 95; Mr. Bonser imprisoned at,
118; town missionary labours in, 408.

Woodcock, Mr. Jobn, labours of in Hertford
mission, 464,

Wootton Bassett persecution & success at 221

Worcester, Mr. Brownsword imprisoned at,

6.

of to Mr,

Worsnop, Mr. A., successful labours of in
Bottesford branch, 378; ditto in Scotter
circuit, 504,

Wrekin, a camp-meeting held upon the, 31.

Wright, Mr. J. G., success of in South Aus-
tralia, 528.

Wrockwardine Wood, a chapel built at, 141;
becomes the head of the circuit, 141;
progress of, 413.

a branch, 126; persecution at, dis-
countenanced by Lord Dundas, 136;
made a circuit, 158; an elegant chapel
built at, 514.

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