By a fortunate purchase of old property the chapel emerged from the obscurity it originally had, and a few suitable changes and alterations have literally transformed it. Seasons of grace have sweetened and invigorated the life of the society, which has at its head the enthusiastic Thomas Renwick, Thomas Moore and his wife and son, H. A. Ridley, Thomas Irving, F. J. Hogg, Thomas Curry, and R. J. Walker.

While we are in the locality, we must needs take up the tale of the circuit in which Winlaton is now included. Blaydon bccome thc head of a station in 1894. William Dent says the town was missioned from Hexham, Jane Ansdale being one of the first preachers. Many were converted under her ministry, several of whom became local preachers and leaders. Jeremiah Gilbert held a service at Blaydon in November, 1823, which began about six in the evening, and continued until three the next morning. Mr. Dent regarded Thomas WaIler as the most important man in the Blaydon society—a superior local preacher, mighty in prayer, and benevolent to a fault. John Parker and his wife—converted with other members of both families at Catton in 1831 —were also notable figures in the infant church.

At one period erratic, Blaydon, nevertheless, kept the revivalistic element within it, and rose to stability and strength. The chapel built during the superintendency of William Dent has been held in reverence by two generations, and has been the birthplace of many souls. For years, however, the society has needed better accommodation, and a new site, in a central situation, has been secured, at a cost of £1,000. When Newcastle Second was divided into three circuits, Blaydon, Winlaton, Winlaton Mill, Hedgefield, Crawcrook, Rowland’s Gill, and Blaydon Haughs became a station with Joseph Tweddle as superintendent. Though regarded as the least hopeful of the three, its success has been remarkable in every respect. Along wilth Winlaton, Blaydon in 1897 experienced abundant blessing, and one of the many converts—James L. Baggott —is now in the ministry.

The building of a chapel in the quaint little hamlet of Winlaton Mill by a few heroic Primitives forty years ago was a great achievement, and it has been made useful in the promotion of the Kingdom of God. Hedgefield, or “The Addison,” as it is locally termed, has been the scene of many triumphs for the Lord. What times of refreshing and exaltation have been enjoyed that plain chapel, when William Maughan, the redoubtable Moody, the Erringtons, John Watson, and others were in their prime! Rowland’s Gill Chapel, the outcome of a branch of Winlaton Mill society, and built in 1883, was a fortunate adventure, and in the near future a suite of church premises in keeping with the growing importance of the place will be erected on additional land recently acquired. Many years ago, the late William Paxton, a tradesman of prominence in the locality, devoted much time and attention to Blaydon Haughs, establishing a Sunday School, then having preaching services, and eventually, largely through his generosity, a chapel was built there.

The development of Crawcrook and its surroundings has been one of the wonders of the marvellous expansion of the coal industry in the North. Cradled in small cottage at Woodside, approaching fifty years ago, and nourished by the Shotley Bridge Circuit, the society of six or eight members thereafter removed to the Emmaville Colliery, to a cottage occupied by a family named Yielder, and thence to a small meeting-house vacated by the Independants. In 1875, the society again “flitted”—this time to the old Wesleyan Chapel, where it worshipped for twenty years. Increasing congregations compelled the members to build. A school-chapel was first erected, and in 1908 a handsome church was reared by the side of it. Revivals of a memorable character have taken place in the village in recent years, one of the converts—Michael Featherstone—during Mr. Tweddle’s term, being now a travelling preacher. Of those who have passed within the veil in the course of the years, John Pearson, Martin Cockbain, John Rowell, Joseph Charlton, and William Westgarth are remembered for their fidelity to God. The testimony of Edwin Richardson, who has been the able minister there for some years, is that “for a working-class church, it is a model of what such churches should be.”

Beyond those already named, there is a gallant army of workers in the circuit, such as the stewards, William Wilson and F. L. Brown; E. R. Davison, Alfred Skidmore, Matthew Kirsop, Thomas Beveridge, and Walton Holmes, Blaydon; Ralph Featherstone, William and John Armstrong, William Cameron, Joseph Charlton, Joseph Rutherford, and Joseph Lee, Crawcrook; James Laverick, and William, Edward, and Henry Purvis, Hedgefield; William Forster and William Biggins, Rowland’s Gill; John Geddes and William Findlaw, Blaydon Haughs. In March, 1908, the circuit had 420 members and church property of the value of £6,699.


UP THE RIVER.

Placid, pastoral, picturesque Shotley Bridge has had its pretty outskirts invaded by rude industry since the first Primitive Methodist missionaries first visited it, and pits and ironworks have blackened and distorted the landscape. Of course, these distortions have had their compensations. Missioned by the Darlington branch in 1822, then included in the Barnard Castle branch, next in the Westgate branch, thereafter in Winlaton Circuit, subsequently a branch of Newcastle, and ultimately made a circuit in 1843, Shotley Bridge had a devious career in twenty years. The day of small things was passing away when it was granted autonomy, and the phenomenal expansion of the coal trade and the colossal development of the Consett Ironworks caused thousands of inhabitants to pour into the region around.

In the spring of 1822, F. N. Jersey was at Satley and Shotley Bridge. He preached at the latter place on Sunday, March 24th, and in the evening formed a society of five at Ebchester Bridge. But Newlands was the crowning scene of the visit. The meeting was held on the following Wednesday, and so powerfully were the people wrought upon that, after a long service, some of the mourners went into a wood and wrestled with God for pardon until the morning. The first class does not seem to have been formed at Shotley Bridge until the July, yet it appears to have been a kind of sub-branch when William Suddards was appointed to it by the Hull June quarter day. Thomas Batty was at Shotley on October 29th, and had a joyful season. He was back again in another month, and then at Christmas. A prayer meeting at five in the morning, a united communion service at ten, preaching service at half-past one, and a lovefeast in the evening—that was how that Christmas Day was spent. The lovefeast was such a time as Batty confessed he had seldom witnessed. Testimonies were interrupted by penitents seeking liberty. “It was a Pentecost indeed.”

A few days before that—December 16th—the land on which the chapel was built at Cutlers’ Hall, the second Primitive Methodist Chapel opened in the county of Durham, was conveyed by Robert Taylor, of Knitsley, yeoman, and William Robson, of Shotley Bridge, grocer, to William Coulson, of Newlands, mason; John Gibson, of Hexham, clogger; William Littlefair, of Witton-le-Wear, shoemaker; John Dover Muschamp, of Brotherlee, Stanhope, gentleman; William Mole, of Shotley Bridge, sword-grinder; Robert Nevin, of Newlands, tailor; William Nicholson, of Shotley Bridge, joiner; Robert Smith, of Wolsingham, tailor; Hector Sutherland, of Shotley Bridge Gate, yeoman; John Ward, of Newlands, millwright; Henry Wilkinson, of Newlands, shoemaker; Leybourne Wilson, of Shotley Bridge, shoemaker; William Willis, of Stanhope, miner; and John Wilson, of Hexham, joiner. Every name, including that of the chapel, teems with interest, “Cutlers’ Hall” and Mole, the swordgrinder, recalling the days when the German swordcutlers came to the Derwent Valley in the time of William III.

But the historic event which concerns us most in this record was a camp meeting held at Collierley Dykes, on August 3rd, 1823. Mr. Batty says it was held by the request of the people in the neighbourhood, “as there was much prejudice, and it was thought it would be a means of removing it in a measure.” It was a delightful morning, and “the hosts of Israel issued forth from their different tents in full expectation of a triumphant victory over the combined forces of hell, earth, and sin.” From Shotley Bridge, Newlands, and various other quarters the people trooped, and at prayer the loud “Amens” were “ such as to rend the very heavens, and make hell’s gates tremble.” Rain interrupted the proceedings in the forenoon, and in the afternoon (as it still rained heavily) services were conducted in a barn, under sheds, or wherever there was protection from the wet, the preachers being Thomas Batty, F. N. Jersey, and Jeremiah Gilbert. While the lovefeast was going on in the barn, in the evening, a woman fell down, and cried for mercy, then another, and another, “until about thirty fell down and got liberty.” A great work of grace had broken out amongst the colliers previous to the camp meeting, and the outcome of that eventful gathering was the foundation of the prosperity of succeeding years in that locality.

When the document applying for independency— signed by John Parrott, president; William Alderson, secretary—was sent to Newcastle in March, 1843, the membership was 329, and the quarter’s income was £30 11s. 4¼d. Three vigorous circuits now occupy the area, and in 1908 the respective quarterly income was— Shotley Bridge, £122 13s. 1d., apart from a balance from the previous quarter of £78 19s. 10d. and £18 5s. 6d. for the Centenary Fund; Stanley, £126 13s. 4½d.; Burnopfield, £108 17s. 8½d.—total, £358 4s. 2d. Membership: Shotley Bridge, 800; Stanley, 1,052; Burnopfield, 514—total, 2,366. The value of the church property is between £40,000 and £50,000.

Cutlers’ Hall Chapel became too small, and one was built in Wood Street on a bank side, in which numbers who have passed to the skies were born from above. It was superseded in 1895 by an attractive church, built on the main road, at a cost of £2,121. Among the many revivals which took place in Wood Street Chapel, that conducted by John Lowery somewhere about fifty years ago was an epoch-making time, as also was the movement at Consett, led by the same evangelist. People for miles around had got blessed in “the Berryedge revival,” and they wanted the evangelist to visit their own places. Though it was sneeringly said that the methods good enough for the Consett puddlers would never do for the respectable inhabitants of Shotley Bridge, Lowery went there after “the Lord had told him that He was going to begin a great work at Shotley.” Lowery’s intense tenacity brought him victory when he was a pugilist, and with the same pugnacity he wrestled with the forces of darkness after his conversion, at the same time keeping grip of the promises of God. He went to the meetings at Shotley Bridge from his knees, and told the assemblies how many would be converted; and it came to pass.

For generations the glow of Shotley has been a precious tradition, and it was during those periods that Thomas Brodie, Robert Huddlestone, A. J. Campbell, and E. Campbell, ministers; John Brodie, jun., William Campbell, William Urwin (whose choir became immensely popular), James Ainslie, James Leadbitter, Thomas Huddlestone, John R. Telford, and hosts of other useful men and women, many of whom have gone to their reward, were made anew in Christ Jesus. In 1875 and 1876 there was a fruitful movement in the town and district, and the first missioner was a mere youth, John Foster, who had been converted at North Wylam two years before. He had been a prodigy as a putter and hewer. Unapproached as a coal-winner, he has also been successful as a soul-winner In his work at Shotley Bridge, Blackhill, and Consett, the Campbells were among his first trophies, and the brothers Huddlestone were converted about the same time. John Foster has given a good account of himself in the ministry of the word, and his son in the gospel, A. J. Campbell, is known wherever the denominational magazines are read, and in England and Scotland has Inspired thousands by his power of heart, brain, and tongue. Miss Bulmer also conducted a fine mission in 1892, and speaks with warmth of the support she had from William Campbell, James Leadbitter, William Urwin, James Fox, Thomas Mackay, George Swailes, Mrs. W. Renwick, and Mrs. Sherratt. There are other names which should not be omitted—old Thomas Huddlestone, for instance; Alex. Seed, too, and the bluff and hearty Amos. Then there was old Edward Wardhaugh, the father-in-law of John Atkinson and William Campbell, the grandfather of three ministers, and the great-grandfather of another, the latter being A. J. Campbell’s son. One peculiarity of Shotley Bridge Circuit is that it has what it is pleased to call a “deed poll member “—George Turner, who may be styled the local Primitive Methodist historian, and who has afforded us special help, was, in December, 1908, elected a permanent member of the quarterly meeting.

The progress at Blackhill has been exceptional. At one time a mere farmsteading, it is now a populous town, and Primitive Methodism has kept pace with the growth. The first place of their own was an insignificant cottage-looking structure, in which the late Mrs. Walton, mother of John Walton, of Newcastle, was a leading member and chief hostess of the preachers. Subsequently the growing society built what was regarded as a choice sanctuary in the same locality; and, last of all, the commanding church and capacious school and halls, where there are 170 members, flocks of scholars and Endeavourers, and large congregations, which demonstrate the greatness of the stride which has been made. Those who were privileged to be present at the District Meeting services in this fine edifice in 1908 are not likely to forget the high occasion. J. Kirk, the senior circuit steward, resides at Blackhill.

Consett had an evil name at one time, but Primitive Methodists won many victories for their Master there, Some of the most godless men in the kingdom wen savingly converted in the chapel built in Trafalgar Street in 1842, and to-day not a few of their children’s children are actively engaged in Christian work in their native place and elsewhere. The revival in which John Lowery was the chief instrument was the beginning of a new era in Primitive Methodism in Consett, and the much larger chapel at the bottom of Front Street was opened in the spring of 1865. In the strenuous sixties Thomas Carrick was in the fulness of his splendid powers; “old Mister Brodie,” as the patriarch was always called, was in the thick of the fray; George Nesbitt, too, the Gledstones, and Robert Telford, the circuit steward; also the band represented by Isaac Unsworth and Thomas White, and the younger phalanx, of which the veteran Isaiah Pratt is about the best known now; behind which came the striplings, of whom Thomas T. Harvey (who was elected a member of Jarrow Town Council in February, 1909), Andrew S. Coates, John Charlton, and Tom Hull are fair samples of fidelity and efficient labour. George Lowes, a mighty man in many ways, then lived “doon the hill.” Some years ago the visit of Miss Bulmer to Consett was attended with much blessing, and a mission in the spring of 1908 demonstrated that the evangelistic spirit still abides in Consett. The death of Mrs. Bowe, mother of William Bowe (for this well-known minister went out from Consett), in her ninety-third year, robbed the society of a member who was in many respects a remarkable woman. Her grandson, Tom Smith, a Primitive of the fourth generation, is a zealous official at Consett. But the future of Consett Church promises to far eclipse the past in material possessions and numbers, for a more capacious church and schools are to be erected at the top of Delves Lane.

The first Sunday School in the circuit was planted at Consett and the second at Knitsley Grange, a chapel having been built at the latter place in 1842 by Gordon Black, of Sunderland, and in which Hugh Bourne spoke in the following year. Many years ago the Thompsons and the Chalders were the leading families in the rural sanctuary.

Altogether Primitive Methodism has had a remarkable history in the sweet and airy village of Castleside. Joseph Pattinson, a native of Alston, converted under Thomas Batty, was the originator of the society in 1831 or 1832. He and his brother Thomas and their families also established churches at Mosswood and Muggleswick, the latter being at one time a strong society, from which Robert Pattinson, who only died in 1906, went into the ministry, and William Bee went to Canada in 1854. Jane Coulthard, Mary Kirk, Ann Bowman, and Margaret Hodgson were women of mark in the early years of Castleside society. William Bacon Earl, who rose to distinction in the Connexion and in business circles in Sunderland, is credited with being the chief factor in the building of the chapel in 1i342, having associated with him in the trust John Nattrass, Castleside; John Featherstone, Fox Hales; Lancelot Black, manager, Consett Ironworks; Joseph Proud, Consett Ironworks; John Pattinson, Ebchester; John Lee, Mosswood, and others. Some are of opinion that Hugh Bourne preached the opening sermons of the first chapel. Twenty years afterwards John Mole, Robert Douglas, T. Lister, T. Pattinson, jun., Matthew Lee, Robert Robson, George Metcalf, Thomas Ralne, George Stephenson, and many noble women sustained the cause. On June 3rd, 1884, Mrs. R. Walton, of Stanhope, a native of the village, laid the foundation- stone of a beautiful new church, the site being the gift of the late George Stephenson. An organ was put in after the church was built, and there is no debt on the premises. John Richardson, Robert Carr (now deceased), and Robert Pattinson (M.D., now of Michigan), went from Castleside into the ministry. Frank B. Raine has done good evangelistic and other work in Yorkshire, and Henry Potts has been of great service to Kingsley Terrace Church, Newcastle, as Sunday School superintendent and choir leader, in the latter capacity doing honour to Thomas Raine, who conducted the village choir for forty-five years. There are Raines, Pattinsons, Lees, and Prouds yet in the society; Bain- bridge also, and Jewitt, Ripley, Wales, Milner, Hutchinson, Vipond, and Peadon. For intelligence and liberality Castleside has a record difficult to surpass.

Thomas Yates has stated that Leadgate was missioned in the connexional year 1845-6, when there was conspicuous prosperity in the station. Possibly attempts had been made to form a society there before 1845; and that there were members in the village (which is only a mile from Consett), when the missioning specified took place, cannot well be doubted, for the new society reported sixty-two members in 1846. When Thomas Richardson reached the village he inspired his fellow-members to build a chapel, as he had done at Walbotlle and Wingate, and it was accomplished with a struggle. Hawdon, Fleming, Rowe, Lowden, Robson (father of William Robson, who went into the ministry from Leadgate), and Lammonby were among the leading men in the sixties. Another chapel was built in 1875, and a larger one is needed.

Bradley Cottages, where it need not be said the society was born in a dwelling-house, had as early shepherds Robert Brown and his kindly wife, and got a chapel in 1894. And who that went to Allendale Cottages thirty or forty years ago are likely to forget William Richardson, the gentle and true? The village had not been long in existence until the Primitives had a place of worship in it; but a better one was soon needed, and in 1874 one was erected to accommodate 330 hearers. The ups and downs of Waskerley Park—in the Gowland and Robson days—cannot be detailed here. There was, at the worst, always a faithful remnant, imbued with the spirit of the dales, and the later permanency, with a Raine as steward, is, perhaps, due to that fact, and to the further fact that the chapel built for £600 in 1902 is debtless. Shildon and Ramshaw will bring up many memories in the minds of the older generation. Beautiful spirits have been reared in this lovely region, and one of the loveliest was Mary Oliver, of Blanchland. Not allowed to have a chapel in their own village, the Blanchland members had to climb the hill to Shildon to a rented room, and the hospitable Olivers—Joseph Oliver, of Durham, is one of the family—were ever in the forefront of the noble few. The steward of the tiny society now is Mrs. T. Oliver; while the steward of Ramshaw (where a small chapel was built in 1877) bears the honoured name of Ridley.

Another outlying village in a different direction is Butsfield, about two miles from Satley, which William Clowes and other fathers of the Connexion visited. Both Satley and Butsfield were on the Winlaton plan in 1827, but it was at the latter village—or rather at John Willis’s farmhouse—in 1837 that a permanent society was established. Years afterwards a cottage was obtained from the owner of the estate by Mr. Willis, and it was opened for worship by the late Edward Rust. The gallant few have struggled on, and George Scott, one of the veterans, is still engaged in the good work. At Satley, where there used to be seasons of power, but where there is no cause now, the society worshipped for a short period in the house of Mr. Allison, whose son is at present a prominent member of Consett Wesleyan Church. In the last month of 1865 there was a small society of six members at Lanchester—Thomas Kasher, John Thompson, Joha Jacques, and their wives. Charles Puckering, a local preacher, arrived in the ancient village at that time, and he joined the little company. He has been connected with it ever since, and his sons are treading in his footsteps. For more than three years services were held in the members’ houses, then a cottage was taken, subsequently a joiner’s shop, and then the present chapel was built in 1884, to which a school was added in 1893, and a larger school and other rooms in 1906. So grew the little one of 1865.


WOMEN IN THE VAN

But we must hurry Stanley way. At the lovefeast following the historic camp meeting at Collierley Dykes in 1823, W. Anderson (uncle of Robert Gray, of Felling), and Jane Luke were converted, and it was in the house of the latter, at Shield Row, where services were first held. Some time afterwards Betty Gilchrist, the old schoolmistress, offered her large kitchen for worship. This was accepted, and the old lady was leader of the singing and leader of the class, It was here that the Hallidays used to meet originally, also Mark Lowden, and the notable Tommy Fenwick. Two houses were got in 1853 from Mr. Joicey, and the partition wall was taken down. In this place John Lowery met with marvellous success. Robert Gray was among the converts in that revival.

Another powerful movement took place under John Dodgson, and so great were the effects that the present chapel (which has been much altered from the original) was built. John, William, and Thomas Batey and James Barrass and his family joined the society about that time, and evangelism became the order of the day. Striking conversions took place, some becoming local preachers—William Atkinson, now of South Moor; H. Rule (dead), William Price, and George Jobling, who went to Australia and is still preaching there.

Stanley was made the head of a circuit in 1868, and some of the Shotley Bridge officials expected that the twelve societies would soon want to be back again to the mother circuit. But, with Andrew Latimer and John Welford at their head, from its very start the new station went with a swing. The growth in numbers and finance was the wonder of all onlookers, and the powerful Stanley and Burnopfield circuits of the present will have no conception of what they owe to the ministers named. There were a few places in those days it was difficult to get a footing into. Craghead and South Moor were examples, and they were “sinks of iniquity.” But an entrance was effected, and at Craghead, in the house of A. Redhead, some of the most pronounced blackguards in the village were brought to the Saviour through the labours of the late Philip Reay, of Annfield Plain, Robert Gray, and others. To-day there is a well-built chapel, several local preachers, and a good society in the village. Burnhope was also missioned, or re-missioned, with success, and a chapel was built at South Moor a few years ago. At Tanfield Lea John Coe opened his house for services, and he and his married son got saved. They were the means of obtaining a site from Mr. J oicey, on which a good chapel was built, and now there is a strong cause in the village.

From Tanfield Lea Miss Bulmer emerged in the spring of 1888, and the girl became a power in Northern Primitive Methodism. After she had been an evangelist for six years, she was asked to conduct a mission in her own home chapel at Tanfield Lea. William Gelley was superintendent of the circuit at the time, and Miss Bulmer says she will never forget his unwearied efforts and burning zeal for souls. Many fine young men and women were added to the church during the mission, and, with few exceptions, are the life of the cause in that village to-day. In addition to the Coes, the Pyles were also devoted souls; and James Huggins, John Long, Henry Mudd, and many young lieutenants are striving earnestly to make this day even brighter than the past days.

West Pelton society of the past is now known as Grange Villa, and is a powerful church. It was full of vigour forty years ago, when it had no place of its own, when it was famous for its fiddles—one of them was an enormous instrument, played by a brother named Thompson—and when it had one of the best local preachers (Thomas Harrison) in the entire of the Shotley Bridge Circuit. The veteran George Potts, the Haddons—James is the present circuit steward—Ben and Mark Burridge, and John Emmerson have done good work. West Pelton claims to have sent into the ministry James Waggott, Bartholomew Haddon, and Thomas Harrison; while other societies in the locality have supplied John Pearson, John Strong, and John Clennel.

In the course of its migrations, in the days of its infancy, the little society of Oxhill held its services in a small office at the end of the coke ovens, in 1871. Tommy Fenwick was living there then, and the venerable Jane Luke, Miles Handy, John Smith, Blenkinsopp, and Beatham; and when Robert Gray joined them, a chapel scheme was floated, and floated with conspicuous success. Blest with a most assiduous society steward (William Paxton) arid other enthusiastic officials, Oxhill has flourished.

After many years of stress, Greencroft is now established, and William Nattrass has been its fostering spirit. East Stanley has good men and true in it, but none more so than Bartholomew Johnson, who was circuit steward for many years. Edward Heslop has lived to see the day of better things at Burnhope; and at Kyo Laws, in the revival at which J. C. Suteliffe had a leading part, there is a healthy cause, nourished by William MeClenning and others. In other connections, Joseph Bainbridge, Fred and Henry Manistre, and Matthew Armstrong have rendered worthy service. The mention of the Manistres cannot fail to bring to mind the appalling explosion at West Stanley, on Feb. 16th, 1909, when over 160 men and boys lost their lives. Fred Manistre had a miraculous escape, but two of his sons and a nephew were among the killed. Thomas Coulson and his son, Allan Miller and his son, William Jefferson, John Johnson (East Stanley), and George Fewster, all associated with the Primitives, were also among the victims. Mark Henderson, a deputy-overman, who belongs to a Primitive Methodist family, did heroic work in that disaster.

The rise of Annfield Plain from a few wooden houses and a pit row or two to a busy town has taken place within living memory. Many troubles, financial and from pit-workings, have beset the chapels built at “the Plain “since the forties, but the fine church and school held there by the Primitives to-day are commensurate with the growth of the town. It is stated by Mr. Gray that the first known Primitive Methodist who ever visited Annfield Plain was called “Canaan,” that being the hymn he sang, and Phil Robson, the singing carpenter then at the place, did not know the preacher’s name. Philip Bellwood located there after he ceased to be an itinerant preacher, and for a long period was a zealous and acceptable local preacher. Here also lived and laboured dear old Christopher Graham—“Kit,” the rugged Borderer, with his great voice, his humour, and his immense faith—going home only a short time ago. John Taylor, Tommy Fenwick, James Johnston (the carrier), Thomas Armstrong, and other veterans were in their heyday in the sixties, when John W. Taylor, the present member of Parliament for Chester-le-Street, turned his feet into the ways of God’s testimonies. One night, about thirteen years ago, while Philip Reay was conducting a meeting at the Plain, Tom Spears led to the front a ragged prodigal, and the Lord saved him. This convert could neither read nor write, and William Gelley, the late David Kyles, and others took an interest in him. He became a preacher, and there is no better known evangelist in the North at present than William Willis. Thomas Holland, his associate in the gospel, is also a product of Stanley Circuit.

Stanley has been favoured with noble labourers in word and doctrine. Thomas Brodie, of the catholic mind and tender spirit, and his excellent wife; William Bowe, of the administrative temperament; William Gelley, of the fiery soul, during whose five years the membership rose from 533 to 860, and the quarterly income from £50 to £87. These are but a sample since the significant opening of Latimer and Welford. Miss Bulmer was called upon to stand in the breach, first of all when Richard Robinson, the superintendent, died in 1899, shortly after his entrance into the circuit, and, in the second place, when the youthful and gifted David Kyles died about a year afterwards. In her native station, and under circumstances almost without a parallel, for two years Miss Bulmer did the work of a travelling preacher with results which will live for ever. Nor will the tender ministries of Thomas Sellors, the present superintendent, and his devoted wife, in the awful experience through which the station has just passed, be soon forgotten.


ON THE OTHER HILL

On the other hill from Stanley stands White-le-Head, and its name was given to the new circuit made from Stanley in 1884, Emerson Phillipson being first superintendent. With it Marley Hill and Causey Row at the top of the valley were added, together with the societies stretching Tynewards to the Spen. For reasons of convenience the name of the circuit was changed to Burnopfield. John W. Taylor, M.P., and James G. Taylor, J.P. (brothers), stand for much at Dipton, which is the more modern name of Collierley Dykes, where the notable camp meeting of 1823 was held. In the little old chapel built there much good was done; but the late Ralph Shields did well to get a more convenient place erected, the prosperity of the society therein soon demanding more room. An excellent church, school, and class-rooms have just been reared, at a cost of £2,400. Causey Row brings to mind the Lawson family, who shepherded the little flock in the past. Thomas Oates, a man of piety and usefulness, will be remembered at the Causey; and C. Taylor, W. Turnbull, and J. Bainbridge make it their care now. The chapel was put up in 1866, and in the winter of the next year there was a powerful revival. Spen is doing well, with Emmerson, Potter, Charlton, Smith, Lee, and others as its guardians.

Hamsterley, after many years of ups and downs, is now prosperous. In 1884 an iron structure was erected, and the progress afterwards was of a more stable character. A new chapel has just been built. Victoria Garesfield was missioned by Thomas Brabban and others soon after the colliery started, and for a long period it has been regarded as one of the finest societies in the circuit. It keeps on its peaceful, generous, useful way, with the Barkers and the Gardners at the front. Whinfield, a new village near to Victoria Garesfield, was entered seven years ago, and the trustees of the latter place gave £80 out of their funds towards the building of a school-chapel. A society of over thirty members there is full of promise. The once rural hamlet of Greenside is rising into importance as a colliery village, and a society has been gathered therein. Burnopfield Village, though the circuit takes its name from it, has had no Primitive Methodist church in it, but that lack will not long continue. Burnopfield Colliery, however—better known a generation ago as “the Hobson”—has long been the scene of courageous endeavour by the Primitives. What days of prayer and power were there experienced since 1850, after Robert Pearson (father of John Pearson, the minister), went to live at it, and when John Lowery laboured there! The building of the first chapel about 1859 was a memorable event, voluntary workers hewing the stones out of a quarry near by. At the time when Thomas Hetherington was at the height of his power, and when John Strong was shaping for the ministry, there was a special season of grace. Another chapel has taken the place of the plain erection by the roadside, and the glory of the latter house has, in some respects, excelled that of the former. Ald. H. Curry’ Wood is a potent factor in the circuit and society, and J. W. Bell, John Brabban, B. Davison, C. Hall, H. Ainslie, J. Gilliland, and others are also leal supporters of the cause.

White-le-Head was missioned in the early days, when most of the populous places in the locality only existed as farm-places or a few cottages, and was on the Winlaton plan in 1828. Many years elapsed, however, before a home was found for the society. At length, under the direction of Andrew Latimer, a chapel was built, and a much larger church has been erected during the superintendency of Burnhope Dennison, whose hands have been full of chapel-building throughout his term. Crisp, Dawson, Nicholson, Pyle, Harrison, and Atkinson lead the zealous company. Young, eager, resourceful Chopwell—helped in the hour of its extremity by the liberality of the Colliery Company—officered by strenuous men like C. C. MeColvin, J. Egglestone, B. Hall, R. Armstrong, J. Cree, V Robinson, J. Dixon, and R. Morgan—with its six members and their proof of knowing what their obligtions are—should produce a story in the near future worth reciting. A chapel, built in the village in 1901, costing £1,550, was destroyed by the colliery workings three years or so afterwards. Though compensation was given, the loss was not fully recovered, and another building scheme had to be faced. This was done with courage and success.

And there is Marley Hill—influential, exhilarating for half-a-century! Marley Hill and the Brabbans—William and Thomas, and their families—not forgetting Ralph Turnbull, George Chismond, Daniel Wright, John Brown, John Gray, and Sarah Gray, the last-named once a successful evangelist and missionary collector. Whickham society first missioned Marlow Hole, as it was called in 1841, and in the following year the services were removed to Bowes Bridge, near by, but it was a feeble cause, and was eventually forsaken. A society of five members was gathered, however, 1847, during the time of William Dent and Henry Pratt, and in 1853 the first chapel was built when Adam Dodds and Thomas Carrick travelled in the Shotley Bridge Circuit. In recent years a modern church and schools have been erected, and at the head of the enterprise was Thomas Brabban, than whom a more active and devoted member and official of the Connexion it would be difficult to find. The hospitality of the family is known far and wide. Walter Rouse, W. Lawson, T. Armstrong, and many more are also earnestly working to keep Marley Hill in the van.