ABUNDANT LIFE AND GROWTH

On December 8th, 1863, Hetton, Houghton-le-Spring, Chester-le-Street, and the villages adjacent to each were made into a separate station by the Sunderland Circuit. The parting scene at that quarterly meeting must have been very touching. “Many a tear was shed,” says M. A. Drummond, after the motion was passed unanimously, in dead silence, “both by the country and town members of the meeting at that last united quarter day for them. The parting was most pathetic; the farewells tender and many.” Against his inclination, Mr. Drummond was appointed superintendent of the new circuit. He loved Sunderland. It was his native circuit. Flag Lane held him in thrall. He was born in 1832, in a miner’s cottage at New Penshaw, though his father was acknowledged by the Edinburgh Court of Session to be the heir to the Earldom of Perth and Drummond, and the lineal descendant of the attainted Earl, who took flight during a Jacobite rising, and landed and settled on the banks of the Wear. Though there was a flourishing society at New Penshaw in 1824, it must have failed afterwards, for Maurice Andrew Drummond was one of the first to put his name on the roll of a society formed in June, 1849. George Brown was the class leader, and John Daglish, who became a conspicuous local preacher, was the assistant. A revival followed, and much progress was made in all the adjoining societies. Mr. Drummond was put on the plan, and in 1854, at the solicitation of Thomas Smith, he went to Durham Circuit as a travelling preacher, but in a few months he went home again. In another year, however, he was once more in Durham, and thereafter the work became his very life and joy, eleven years of his ministry being spent near the Monument Hill. When he was stationed in his native circuit in 1862 he felt it no small honour, and to be chosen the superintendent of Hetton a year and a half afterwards was no small responsibility.

The first ministers of Hetton Circuit were M. A. Drummond, James Foggon, and W. Taylor, the new circuit having nineteen places and 877 members. As we have already seen, Hetton, from the entrance of the early missionaries, was the centre of mighty spiritual exploits. The preaching power of some of the miners was extraordinary. The leaders were all men of God. Revival power and glory rewarded their fidelity and zeal after they had accepted their new responsibilities, as had been their experience before, and the union camp meetings, held between Hetton and Houghton were memorable occasions.

Of the great doings when Hetton Chapel was built reference has already been made. The jubilee was celebrated in 1908, and the leading figures at the rejoicings were M. A. Drummond and John Hallam, who were associated with the circuit at its inception and early growth. The jubilee services were marked by spiritual fervour and enthusiasm. While listening to the heroism of the saintly men and women of the past, the listeners were moved to “expect great things from God, and to attempt great things for God,” in the years to come. The old leaders were George Lowdon, W. Gardiner, W. Errington, C. Ferry, and J. Kay; while Robert Taylor was the leader of the choir, and the hospitable James and Alice Dakers were among the first-fruits of the pioneers. What seasons have been witnessed in Hetton Chapel! In the early seventies there was an exceptionally great manifestation of power, when Miss McKinney laboured there, and it touched Easington Lane, Houghton, and surrounding places, over three hundred persons professing conversion. Jabez Kay, George Clough, and Thomas Barrass were then prominent in the work. On several occasions Mrs. McKenzie led successful missions, and up till to-day Hetton society has kept before it the great purpose of its being, to save men.

John Archer, George Thompson, William Soulsby, and others were the founders of the church at Hetton Downs, about the year 1860. Though the Downs section of the Hetton society was the stronger, bitter opposition was offered to the formation of a separate society at the former place; and, with George Thompson, the elder, at their head, the Downs members had to fight the question at four Sunderland quarterly meetings. They succeeded at length. The first chapel was built in 1865, and an enlargement, with a schoolroom under the new portion, was made in 1877. There were numerous converts during Miss Peart’s mission in 1888, George Thompson, the younger, now a leading official in the circuit, being one of them. His nephew, J. T. Bell, of Pocklington (sent into the ministry from the Downs society), though only eight years of age, was drawn to the Lord in the same mission. Mr. and Mrs. Harrison were at the Downs in 1903, and so mighty was the awakening that it was said there had never been anything like it known there before. At present there is a virile church at the Downs.

For many years Easington Lane, which is also in “the revival zone,” has had a powerful society, and it has a fine block of premises in which to worship and culture the young. John Robson, William Parker, John Howe, Henry Tonks, F. Platts, and Joseph Rosecamp are named as the “fathers.” Adepts in evangelism, it was the Easington Lane men who led in the religious upheaval at Murton in the early sixties. Indeed, it was an Easington Lane man (John Robson) who, in 1839, when sinking operations were going forward, accompanied Ralph Fenwick (who was himself reared at Easington Lane) to Murton Colliery to find a preaching place. The services were commenced in the house of William Thompson, a sinker, who broke the sod, and he commenced the first Sunday School in the long room of a public-house known until now by the name of “Back of the Shaft.” It is the same William Thompson who started a class and Sunday School at Seaham Colliery. He died at the age of eighty-four, having been a member fifty-four years. An interesting figure in the person of William Hall passed to his rest on April 3rd, 1908. He arrived at Murton in 1843, was converted in October, 1849, and a saying of his was: “The first year of my conversion we had to put our jackets off and begin to work to get the chapel built.” This first chapel was superseded by a new one in 1875. Hall was the founder of a fife and drum band, which rendered good service to the temperance cause. For in those days the Primitives of Hetton, Easington Lane, and Murton, as in other districts, were in the forefront of temperance reform.

As Joseph Hall tells it, the beginning of the great revival at Murton is a striking story. Fired with the Spirit of God, a group of men started to sing at Easington Lane Chapel door, one Sunday evening, and marched as they sang, saying they would go where the Lord would lead them. They proceeded to a plantation, prayed for several hours among the trees, and very early on the Monday morning they arrived at the door of Murton Chapel. Taylor Ramsay, the leader of the “assailants,” explained to Thomas Hunter—a man of power in several senses—and to the alarmed people that the Lord had sent them. “We’ve been singin’ an’ playin’ aal neet,” he continued; “the Lord is gannen tae de a greet wark for the salvation iv sowls in this big colliery. Please open the cheppil door.” It got spread about the rows and down the pit that Ramsey and his men were praying in the chapel, and many hastened thither. The “invaders” had a high day, and the work spread, Messrs. Fenwick, Drummond, and Hallam being at the front that winter, when nearly two hundreds persons were converted. Not a few have gone home to heaven, but many of their families are in our churches, and others are serving their Lord in America and Australia.

It may be added that four worthy men—Joseph Hall, John Bell, William Gardiner, and John Robson—celebrated their jubilee as Primitive Methodists in 1906. The quarterly meeting presented each with a new Hymnal as a souvenir of the occasion. John Bell, one of the most successful leaders in the Connexion, known and beloved throughout the District, and held in high regard at the colliery, of which he is assistant manager, also received an illuminated address from Murton society. John Robson, father of Tom Robson, superintendent minister of the Crook Circuit, was made a Deed Poll member in 1907. While speaking of noble men, the late Thomas Armstrong should be put on the list, and the good work done by William. Wilson, John Ritchie, and Robert Hills should not be forgotten.

Middle Rainton, at which Hugh Bourne once preached, and the scene of so many triumphs of grace, has fallen upon evil days. There are people yet alive who speak of the singular doings which took place there about forty years ago, when Miss Hyde (afterwards Mrs. Thompson) laboured at Rainton. Men, women, and children got into a state of semi-consciousness, and used to walk about the chapel, across pew tops, and more dangerous places even, then fall down, and remain in a kind of trance for some time. The same kind of phenomena spread into Durham Circuit,

The Moorsley society has also been the means of doing much good. A gracious work took place in 1868, the leader in which was Richard Clish, whose real worth and service can never be fully estimated. He was supported by such men as James Bell, William Wilkinson, Joseph Smailes (now living at Boldon Colliery), David Parkinson, T. Hill, and Joseph Stack. Out of that movement sprang the present chapel, wherein many have been brought to know the truth. T. Redfern is still to the fore there, and from this society John Bainbridge, William Curry, and John Pinchen went into the ministry.

In addition to Richard Clish, there were many local preachers of outstanding excellence in the circuit. William Parker, born at Benton Square in 1818, and lived until he was eighty-two years of age, was greatly used of God in the salvation of souls, as was also his son John, who was for many years a well-known evangelist. John’s first mission was Philadelphia, when the late John Thirtle, a local preacher and a true lover of Zion, was converted. Thomas Chisholm was located at Houghton-le-Spring when Peter Clarke was superintendent, and when the circuit was “on fire from end to end.” Robert Taylor and John Dawson, Haswell converts, John Simpson, George Wilson, M. Duck, old William Foster, Tom Cape, and others yet to be named were in labours more abundant.

How affectionately the old preachers are spoken of! And there are people in what may be called the intermediate stage who speak with a special emphasis of the time when Adam Dodds, John Alderson, and Christopher Longstaff travelled in the circuit; while with those of more recent days, after Houghton had been cut off, the name of W. R. de Winton is held in reverence, the feeling being accentuated by his tragic death during a gale in February, 1903, when he was killed in his bed by the chimney stack falling through the roof. In the immense assembly at the funeral there were four candidates for the ministry, in whom Mr. de Winton had taken a great interest—J. W. Hutler, J. J. Cook, William Groves, and J. T. Bell. With a touch of tenderness, yet with a note of pride, the devout, prosperous, brilliant service of Matthew Johnson is referred to, for in 1910 he leaves them, and will then retire through failing sight from the active work of a ministry he has adorned as a preacher and writer.


HETTON’S HIVINGS.

Hetton soon became a parent circuit, Chester-le-Street being the first offshoot in 1871, and then at the Conference of 1891 Houghton-le-Spring was granted independence. The latter—rendered famous long ago by the ministry of the celebrated Bernard Gilpin—had then a membership of 425 in the station, leaving Hetton with 576. In 1908 the figures were 605 and 643 respectively. John Phillipson was superintendent when the division took place, and he went with the Houghton people, George F. Johnson becoming superintendent of the parent circuit. Mr. Phillipson did an abiding work in the new station, and his successor, George Armstrong, was made mighty in word and deed. Ernest Lucas followed, and an additional preacher was subsequently called out. Large accessions were made to the roll during Joseph Tweddle’s term. The societies now joined to Houghton are Newbottle, New Herrington (which is another name for the old Philadelphia society), Shiney Row, New Penshaw, Lumley Thicks, Lumley, New Lambton (with the establishment of which William Harrison had much to do), and Sunniside, and each place has, a worthy record, for are not they all within the region trod by the early fathers?

Houghton was a pleasant old-world village when it was visited by the pioneers, and the cause there was of little account compared with those at the Raintons, Shiney Row, and adjacent villages. From not having a suitable place, the society at Houghton was much crippled for many years; but a building was got in 1855, when Joseph Dixon was at the front, and in the early seventies a substantial church was built, since which time extensive additions have been made to it. “The men of to-day,” says Mr. Young, “are the children of the stalwarts, who created and sustained the best traditions of Primitive Methodism for long years, and the character of the past is largely reflected in the present-day aspects of the church.” Though the losses of officials by death have been great in recent years— notably, Lancelot Kirtley in 1903, and John Curry, the circuit steward, in 1904—T. Mason and A. Smith, who took a prominent part in the formation of the circuit, the Francombes, the Fletchers, John Forster, R. R. Barkes, William Gardner, and many more are supporting the standard nobly and well.

Newbottle, in which the pioneers lifted up their voices, and which knew the indefatigable Johnny Richardson, has a fine chapel and suite of premises now. At New Herrington—or old Philadelphia, where. so many triumphs of the Cross were recorded by the early preachers, and where Thomas Smith, the second governor of Elmfield College, was born—the Primitives bought the chapel from the Bible Christians when they finally gave up their northern mission, and a schoolroom was added and other alterations made. Shiney Row, as we know, has a glorious past; it has also a healthy present. “Joseph Fawcett’s house “ is frequently mentioned as the abode of the early society in Shiney Row, and Fawcett, as far back as 1824, advocated the starting of a children’s magazine, there being at that time ten boys and eleven girls in the village society. With such a beginning, Shiney Row has seldom let the fire burn low. To-day it has a strong society in good premises, and Mr. Barkes and his family have co-operated with and stimulated the believers there since they went to reside in the locality.

Lumley and Lumley Thicks have held an honourable place in Primitive Methodism in that strenuous region. For many years the Dodds family at the former village and the Dodd family at the latter made them attractive centres. Old Mr. Dodd, of Lumley Thicks, was a forceful personality, and his two sons—Michael and T.’ R. Dodd—were prominent local preachers, and exercised considerable power in the councils of the church and in the political life of Durham and Northumberland. Michael has long been a mining official in South Africa. Tom—the able, unconventional, brave, beloved Tom— was in South Africa when the trouble began, and was arrested for the part he took in the initial political movements. He subsequently became an officer in a brigade to protect the railways during the war, and died at his post. William Dodds, of Lumley, and his wife were deeply venerated. William, brother of the revered Adam Dodds, was converted at Milfield, and lived a beautifully unselfish and blessed life; and his wife, converted at Berwick, was a remarkable woman. At Lumley and in Edinburgh their son Marshall—thoughtful beyond the average, with the qualities of heart of his father, a man greatly loved—has witnessed a good confession. It was at Lumley where the nationally known Peter Mackenzie conducted his first mission.

Beyond those already named, Hetton and Houghton Circuits have sent into the ministry H. Hewitt (who afterwards became a Congregationalist), Francis France, John Moody (who joined the Anglican Church in Australia), William Shenton, John T. Smith, and Ralph Laidler. Ralph Shields, who went out from Chester-le-Street Circuit, belongs to an old Lumley family. Though he went into the Wesleyan ministry, T. R. Pickering was converted in our Lumley Chapel, and his sister, Mary Turner, preached extensively in the Durham villages.


“POOLS OF WATER IN A THIRSTY LAND.”

“Walked ten or more miles to a place called Chester, between Durham and Newcastle; a dry place, but God can water it.” So wrote Thomas Nelson in the summer of 1823, when he and others were doing their pioneer work in North Durham, with South Shields as their centre. A fortnight afterwards he paid another visit, and says :—“Spoke at Chester-le-Street in the open-air; I believe not in vain.” That was a trifle better, and in the August, when he paid his third visit, he says several were well affected, and “one soul gave in his name for the first among us in Chester-le-Street.” That was the beginning—one soul. But the Lord was watering the dry place, for next day Nelson states that he had “a powerful good time,” many were much affected, and “one aged woman gave in her name as a member.” A prayer meeting was held on the following morning, before he left, and two more gave in their names to meet in class. “This,” he adds, “ has been a most hardened place for a long time; but the Lord is beginning to revive His own work.”

Thus was Primitive Methodism introduced into Chester-le-Street, and thus did the pioneers toil on in faith. A preaching-room was opened in 1824, but Chester must have drooped and been abandoned after that, as in the obituary of Thomas Davison (written by C. H. Bowser) it is stated that in the year 1841 “Chester-le-Street was missioned by South Shields Circuit, and Brother Samuel Nettleton, who was stationed there, was the means of turning many sinners to righteousness; among them was our deceased brother.” Even after the good work of 1841, South Shields must again have given it up. It was subsequently, however, in the Durham Circuit, for at the December quarterly meeting of 1846 of that station Chester-le-Street and four other societies which appear to have had twenty-three members in all, were given to the Sunderland Circuit, for the purpose of being united with two or three places of that station to form a branch.

But the weakling grew rapidly. With the amazing advance of the coal industry, Chester-le-Street became an influential centre, and the head of a powerful circuit in 1871, Thomas Parsons being the first superintendent. Two new churches—the Central and Durham Road—in the town itself testify to-day to the vigour and enthusiasm of the officials and members; and great things, in very deed, have been accomplished in the populous villages surrounding it. For decades the circuit demonstrations have been the wonder of the District, and the enterprise of the men at the head of affairs in the station has invested the circuit with great importance. in the thick of this were John Hallam, M. A. Drummond, James Young, John Taylor, and other devoted men. John Parker, during Mr. Young’s superintendency, led a fruitful mission, in which about 150 persons professed conversion. The District Meeting was held in the school-chapel (before the Central Church was built) in 1888.

One special circumstance connected with this circuit was the employment of Miss Bulmer for three years, and she was invited for a fourth, but on August 8th, 1906, she became the wife of J. B. Leuty, and went with him to his Staffordshire circuit. Before that event her name had become connexional—indeed, had gone beyond the bounds of Primitive Methodism, for in 1904 she was elected to the National Executive of the Christian Endeavour Council, and visited the great centres of the country. Her success in the circuit was remarkable, and the scenes in the Red Rose Mission (out of which sprang the Durham Road Church) will never be forgotten. T. A. Young had been called out as a second preacher in the interval, and, with A. J. Campbell as superintendent, the might of the station was extended. Favoured in its excellent ministry, there has also been no lack of men of grit and devotion among its officials. William Wilson and Thomas Hope, two of the first few who met in the old room in “Bland’s Opening,” in “the day of small things”; Albert Graham, Mrs. Lamb, Mrs. Storey, Mrs. Bertram, William Willis (whose daughter, the wife of the zealous Thomas Storey, can sing any of the old-time tunes), Thomas Telford (circuit steward for over twenty years), John Smith (beloved by all, one of the pioneers of the South Moor cause), John Clark (the choirmaster), Robert Clark, William Clark, Armstrong, the Blackburns, James Fletcher, and many more, have been, and the majority of them still are, “lifting up holy hands.” The name of Thomas Wright, too, is still dear to the Primitive Methodists of Chester-le-Street. Though his name was not on the class-book, his regular attendance at the services, his intense interest in the circuit, his liberality to the church and the poor, and his unselfish life, leave no doubt in the minds of those who remain as to his eternal destiny. And then there is Henry PringIe—bright and beneficent, known throughout two counties, and further afield—whose work amongst the “canny bairns” has been unintermittent for half-a-century, and who, with John Clark and the fiddle with which he leads the camp meeting processions, can yet sing the oldest of the old songs! It is only a few months since the now venerable James Young was lifted up to the third heaven in a service at Chester-le-Street.

For a long time Birtley society has been distinguished for men of marked intelligence and strong individuality. Some of them have built up lucrative businesses as well as excellent characters, and their attachment to the house of God has strengthened with the years. From the building of the chapel in 1867 this society has advanced forward, and in the two-score years stalwarts have been reared and prodigals reclaimed. A numerous church, which has within its ranks men of the stamp of Alderman William Allison, Joseph English, Bertram Bolam, John Smith, Frank Knox, Fred Jones, Thomas Hudson, Storey, and others, must be a potent factor for good in any locality, should be Continuous in its prosperity, and ready for all the demands of a swelling population.

Many futile attempts were made in the early days to establish a society in Pelton Fell. In the beginning of the sixties, however, after severe struggles, a permanent foothold was got. This occurred when the meetings were held in the house of Joseph Dixon, and that devoted man, who was killed in 1865, took a prominent part in the building of the chapel in 1864. A strong society has since done a fine work in the village. Joseph Hutchinson and Andrew Glenwright, along with a few more brave souls, “keep the lamp burning” in the old village of Pelton.

Great manifestations of saving power have been witnessed at Ouston from time to time, and the society there stands in the front rank of the vigorous churches in the circuit. Neither money nor labour is spared to push forward the work of God, and success is the result. Thomas Nelson formed the first society of four members here on August 7th, 1823, and a little chapel was built in 1836-7, when it was in the South Shields Circuit. Strikes and other causes afterwards acted injuriously, and the chapel was lost to the Connexion. Thomas Armstrong, of Urpeth, was the only member left, and he used to go into the fields and pray the Lord to send some Primitives that way. In 1856 a new village was built at Perkinsville, and two local preachers arrived there — William Holland and Emmanuel Strong. Another start was made, and in 1858-9 a spiritual awakening of considerable force affected the whole neighbourhood. About 150 persons were converted, some becoming class-leaders and local preachers. Here are a few of the names of the preachers :—Robert Thirlaway (who was in the ministry for a time), C. Ritson (travelling preacher), Luke Fenwick, R. Fenwick, J. Howe (Free Methodist), J. Morriss (Wesleyan), J. Chapman (Wesleyan), R. Chapman, W. Winter, R. Thompson, Joseph Beaumont, M. Price, and W. Allison. A goodly band, indeed. John Lowery was a frequent preacher at Perkinsville, and when a chapel was built at Ouston, many were brought into church fellowship through the instrumentality of James Hall, of South Hetton, William Gelley, and others. Revivals were frequent, and amongst the band of workers John Hall, George Urwin, and Michael Glenwright were in the front line. William Allison was largely the means of Mr. Gelley visiting Ouston in 1867, and the excitement created by the services was indescribable. Many of the leading blackguards in the locality turned from their evil ways, and 112 names were taken of those who desired to serve Christ. During the fervour of the early sixties Ouston helped the few members at Birtley to form a society there, and also did mission work at Pelton.

Notable events have taken place at Waldridge Fell, about two miles from Ouston. Matthew King, T. Stephenson, and one or two others, though unconverted men, commenced a Sunday School in the village some sixty years ago. Unable to offer a prayer of their own composing, they simply recited the Lord’s Prayer along with the children at the opening of the school, then sang hymns, and taught the youngsters to read. These men, so near to the kingdom, soon afterwards entered into the joy of salvation, and the society thus commenced grew in numbers and power. Twenty years afterwards the conspicuous men in it were Matthew King, old Mark Shanks, Robert Shanks (of Sunderland), James Shanks, W. Willis, Michael Dodds, James Coxon, William Coxon, John Simpson (who is enshrined in the heart of at least one robust ambassador of Jesus Christ), and George Bruce, whose son, an efficient local preacher, has caught the spirit of his father. The village owes much to Joseph Spoor, who made his home there with Tommy Young, a class-leader, amongst whose members were well-known women like Mrs. Minto and Mrs. Affleck. Robert Milburn, William Lindsley, Greener Robson, John Binney, and John Morgan were also among the original band; and John Lowery and his wife, and afterwards William Gelley, saw drunkards, dog-fighters, and blasphemers made anew in Christ Jesus. Nine local preachers and two ministers were amongst the outcome of Mr. Gelley’s mission in 1867. The ministers are G. W. King, who is doing a heroic work in Bradford Mission, and J. G. Binney, who years ago joined the Congregational ministry. Another result of that revival was the building of a chapel, the fortieth anniversary of which was celebrated in March, 1908.

Kimblesworth, where Robert Atkinson did useful work amongst the young before he was killed by a fall of roof in the pit; Harraton, from which went suddenly home on August 9th, 1897, Samuel Oliver, born at Morpeth in 1817, the first scholar in Hopper Street Sunday School, Sunderland, and a tower of strength at Lumley Thicks, Ludworth, and Harraton. Chester South Moor, Portobello, and Fatfield have societies of fluctuating fortunes, though each can tell of fruit from its testimony and labour.

In 1908 there were 768 members in Chester-le-Street Circuit, and 46 local preachers; twelve chapels, built at a cost of £17,000, the debt being a little over £5,000; quarterly income, about £95. The old Sunderland Circuit of 1863 had a total membership of 1,983. That area has now eight independent stations, with 3,795 members on their rolls, eleven travelling preachers and numbers of local preachers and class-leaders exercising their ministry in commodious places of worship, together with an army of consecrated men and women who devote themselves to the spiritual culture of the young in the Sunday Schools and Endeavour Societies.