THE MECCA OF OTHER DAYS

Time was when Sunderland was the Northern Mecca of Primitive Methodism. ‘Tis that no longer. And there is no other—not yet. There is no other Flag Lane. The sun of Nelson Street, Newcastle, had passed its zenith when the glory of Flag Lane paled, and the Central Church is too new, though the portents are in its favour, for the fathers of the tribes meet there at stated times, and great assemblies often gather there from the region round. But its stones and timbers must mature to become articulate. No change made by time and circumstance, however, can obliterate Sunderland’s magnificent achievements, traditions, and standing for nearly half-a-century after the introduction of Primitive Methodism within its borders.

On the day after he held his first service in Gateshead, John Branfoot “visited some friends at Pallion, near Sunderland, and preached there.” “Some considerable time after,” says Mr. Kendall, “John Nelson walked over from South Shields to hold a service. A good-hearted woman lent him a chair for pulpit, which he placed at the end of the Friends’ School—the very building which soon after was obligingly placed at the service of the few who had rallied round the missionary, amongst whom are particularly named George Peckett, John Tiplady, Benjamin Dodds, and Christopher Fenwick.” William Clowes was in Sunderland on July 16th, 1822, had a quickening time, and thought there was likely to be a good work there. Though Mr. Clowes says nothing about a class in Sunderland until his visit on September 1st, when there were six in society, there is a statement in Mr. J. W. Fawcett’s “Memorials of Primitive Methodism in the County of Durham,” that a class was formed there in March, 1822. Early in October Mr. Clowes preached in the Friends’ School, in Nile Street. “There was a cry out for mercy; and one who was present got liberty the next day.” Mr. Kendall thinks this would probably be the service attended by a young man who became a New Connexion minister— Andrew Lynn—and who afterwards recalled his impressions, in which he speaks of prejudice giving place to unutterable bliss.

Having been “opened” by South Shields, the preachers on the station, of course, took Sunderland on their rounds, and in and around the Wearside town, and as far as Pelton, Chester-le-Street, and Houghton-le-Spring, the Brothers Nelson and their colleagues did a remarkable work. Writing from Newcastle on July 28th, 1823, Jeremiah Gilbert refers to a camp meeting held “at or near Sunderland,” on June 22nd, which was conducted by the evangelists, and says:—“Sinners began to fall down and cry for mercy before the preaching commenced. In the course of the day thirty found liberty.” On Sunday, July 13th, Mr. Gilbert adds:— “There was a lovefeast at Sunderland, in the South Shields branch of Hull Circuit, and many were set at liberty. In that branch they have four travelling preachers, and I have been informed that last week under one sermon ten were converted, eight under another, and five under another.” Thomas Nelson confirms Mr. Gilbert’s account of the camp meeting, and thinks there were about six thousand people present; “but, indeed,” he adds, “I was so thronged in praying with the distressed that I knew very little who was preaching.”

From that eventful day Primitive Methodism went forward with a bound in Sunderland, and in the schoolroom, at Ayres Quay, Monkwearmouth, Hylton, and Southwick crowds gathered, and some of the vilest characters turned to the Lord. When Thomas Nelson preached his farewell sermon on the night of August 25th, “a woman fell down in the open-air,” in the presence of thousands, “and got liberty.” Retiring into a large room, the meeting continued until the next morning, “and many professed to get into liberty.” Under that date, Thomas Nelson put this entry also into his journal:—

“Last year at this time, in Sunderland, we had six in society, and one leader, but now we have 275 members, eleven leaders, and a very large chapel building. The increase for this quarter (in this South Shields branch) is 459. . . . Shall I say this has been one of the best and most wonderful quarters I ever saw before? I have preached nearly every sermon in the open-air, and have seen the good effects of it. I am afraid, if our people do not watch, as they get chapels and places of worship, they will cease to preach in the open-air, and then the glory will depart front us as a people.”

The above was written over eighty years ago. It needs to be sounded with trumpets now. The names of John and Thomas Nelson will be for ever associated with the early evangelism of the North. They sprang from a village in the neighbourhood of Whitby. Thomas’s fiery soul so reduced his body that he only travelled seven or eight years, and died at Rothwell, near Leeds, in 1848. John had the advantage of his brother as to physique, and had considerable intellectual power. He withdrew from our Connexion, and was still a fine-looking man when James Young met him at the funeral of Alexander Riddell, at Belfast, in 1866. During their short conversation it was evident that his heart was still with the people of his early choice and ministry.

Soon after the Nelsons, another remarkable man was stationed at Sunderland—Nathaniel West, an Irishman, over six feet in height, only a few years before known as Corporal West of the King’s Bays, and who eventually went to the United States, where he became a D.D. and chaplain to the Federal Forces. He was in Sunderland when the Hull quarterly meeting of September, 1823, made that and the Stockton branch into a station, called the Sunderland and Stockton Union Circuit. In this great area, from Hartlepool to the Wear along the coast, and embracing Durham, Houghton-le-Spring, Hetton, and Chester-le-Street inland, there are now some twenty flourishing circuits. West had not been long on the ground when he wrote:—

“A very blessed and glorious work has gone on for some time in Sunderland and the neighbouring collieries. In Sunderland and Monkwearmouth (which is a village on the opposite side of the river from Sunderland) we have nearly 400 members. In Lord Steward’s and Esquire Lambton’s collieries we have near 400 more! Some of the most abandoned characters have tasted that the Lord is gracious. Indeed, the Lord and the poor colliers are doing wonderfully On some occasions (for want of time to wash themselves), they are constrained to come ‘black’ to the preaching, or else miss the sermon. And when the Lord warms their hearts with His dying love, and they feel Him precious in His word, the large and silent tears roiling down their black cheeks, and leaving the white streaks behind, conspicuously portray what their hearts feel.”

Writing on December 8th, after the first quarter day, when 962 members were reported, “leaving out South Shields and her towns, which are a circuit of themselves,” showing an increase for the quarter of over 400 (“taking in Stockton and her few towns”), the ex-soldier continues to speak of the blessed prospect. “We have got our large chapel at Sunderland covered in,” he says, and adds that some useful men had lately joined them. Revivals proceeded during the winter at Sunderland, Shiney Row, New Penshaw, Philadelphia, South Hylton, and other villages, bringing the total membership of the circuit up to nearly 1,300. In and about Shiney Row and Philadelphia signal manifestations continued. On Sunday, April 11th, 1824, there was a lovefeast at the former place conducted by Nathaniel West and William Taylor. The attendance was so great that two places had to be utilised—a barn and Joseph Fawcett’s house—and there was a mighty time in both.


FLAG LANE CHAPEL

In March, 1825, there were seven travelling preachers in the circuit — West, Gilbert, Simpson, Spencer, Sleightholme, Harrison, and Oliver. The membership was then 1,674, an increase of 291 on the year. Within three years after the formation of the little class of six members, Sunderland entertained the Conference, the chief services being held in Flag Lane Chapel. The building of this historic fane was an extraordinary event in the highest degree. Looked at from the methods of to-day, it was a rash step for a poor society not many months old to buy land without money, and then begin to build a chapel to seat a thousand people. Before a start was made with the building in the autumn of 1823, “an obstacle of considerable magnitude presented itself.” Running along the ground which they had bought was a large wall which belonged to another owner, who had refused to sell it. A prayer meeting was held, God was earnestly besought to touch the gentleman’s heart, and Brothers Peckett and Sharkitt were sent to interview him. When their wishes were made known to the gentleman he hesitated at first, but when he fully understood “their plan and design, he told them they might take the wall and pull it down.”

Work started with no greater sum than £23 in hand, the first shilling of which had been given to Robert Anderson and William Hildrew by a poor coal-porter. When the windows were wanted, there was no money to buy them; but prayer was made incessantly, and in a little time one of the brethren was “directed by the Lord to a place in Newcastle, where he obtained the complement of windows, ready-made and glazed, just the size wanted.” In spite of evil rumours and adverse prophecies, “the Lord gave us favour,” says Nathaniel West, whose account we are following, “and opened our way, and gave us credit.” When the chapel got covered in, however, there was another stoppage for want of funds, and the enemy “sought out matter for an evil report,” and some hands were already weakened. But men of the calibre of John Gordon Black and Henry Hesman were now in the thick of the project; and while the society prayed and collected, these and others of their brethren interviewed gentlemen of substance, with the result that money was forthcoming, and the work of completing the building went on with greater vigour than ever. Further difficulties were encountered, but “the hand of the Lord was with them,” as West said, and time and again deliverances came. All this time the revival continued, “useful men” kept coming in amongst them, and some of the most notorious sinners were getting converted.

At length the happy day on which the chapel was opened arrived, which was Friday, September 3rd, 1824. It being a working day, the congregations were not so large; but on the Sunday the assemblies were of such magnitude that overflow services had to be held in a grass field in the morning and afternoon, and in the old place of worship as well as in the new chapel at night. On the Monday night, F. N. Jersey preached to a crowded congregation, the chapel holding on an emergency 1,500 people. The whole of the collections amounted to £60; but “what gave a better finish to the dedication” souls were set at liberty. The total cost of the chapel was about £1,600. In this enterprise, however, much voluntary work was done; for at the opening a young man, who found his sweetheart in the society, was converted, and in the succeeding years he used to say in class-meeting and lovefeast that the Lord had given him a brand new heart in a brand new chapel; and that the fisher lass who became his wife, with her father and mother, helped to carry the stones for the building in which he was saved.

Sunderland Primitive Methodism “was strong in the moral strength of its earliest and most prominent officials.” Locally, their position and influence gave weight and status to their church; in the District and connexionally their great power was acknowledged for half-a-century. In his lifetime Gordon Black, a striking figure, with a clear, penetrative intellect, possessing tile power to lead and command, was far and away the chief. He was a statesman, and was known as such at home and in the early Conferences. While prospering in business, he gave himself with skill and devotion to the promotion of the interests of the denomination (though he did not confine his sympathies to it), and he was one of the original signatories of the Deed Poll.

Mr. Kendall gives the second place to Henry Hesman. “That dwarfed and deformed figure,” says Mr. McKechnie, “enshrined a richly-dowered soul, clear, piercing, far-reaching in its perception, and with capacities for high and subtle thought.” In addition, Mr. Hesman had “a silvery musical voice, oratorical gestures, and a singular excellence in his style of address.” His popularity as a local preacher was very great, and he had the honour of being put in prison at Durham for preaching in the streets. Among the contemporaries or immediate successors of those already named were W.B. Earl, Whittaker, W. Hopper, Emerson, Muschamp, Robert Walker, Robert Huison, John Dent, J. Tiplady, and his son Joseph, Christopher Fenwick (whose father got a chair and set it on the edge of the Town Moor for one of the first missionaries), John Fenwick, George Goodchild, William Todd, John Stockdale, Mrs. Ann Erskine, Joseph Brown, Thomas Robson, and Thomas Gibson. The latter, the friend and son-in-law of Mr. Black, rose to front rank in the District and in the Connexion, and that he finally withdrew from the denomination does not, as Mr. Kendall truly observes, annul the valuable service he rendered Primitive Methodism. Sunderland, at the instigation of Mr. McKechnie, saw the first effort made to provide facilities for the better educational preparation of candidates for the ministry, and, indeed, for the promotion of the mental culture and ministerial usefulness of those already in the itinerancy. This appealed to Mr. Gibson, and the effect of his practical interest in the District Preachers’ Association and the institutions which grew out of it— Sunderland Theological Institute and the Hartley College—as well as in other large schemes for the extension and consolidation of the denomination, cannot be wiped out.


PROGRESS AND EARLY CONFERENCES

From the Leaders’ Meeting Minute Book, 1823-4-5, we learn, though, unfortunately, no preacher’s name is given, that the “text to the first sermon preached in Flag Lane Primitive Methodist Chapel, Sunderland,” was Hag. ii. 9—“The glory of the latter house shall be greater than of the former, saith the Lord of Hosts.” There are eighteen leaders’ names in the book, and we give them as they are written:—Robert Anderson, William Hildrew, John Walshaw, Thomas Metcalf, John Cooper, Thomas Davison, John Spence, George Pecket, Gordon Black, John Purvis, William Brass, Henry Hesman, William Holmes, John Sayer, James Halliwell, Foster Smith, F. Bird, W. J. Coates. There are some curious entries in the record. For instance, it was ordered “that a little wine or spirits be provided for the preachers after service in the school room.” Further care is manifested for the refreshment of the preachers, for a year afterwards it was resolved that the minister have the liquor at each of the Sunday services and on the Tuesday nights. The quarter day dinners were also a matter of grave concern. For one quarterly meeting it was ordered that, for the dinner, ‘‘the three stewards provide things proper,” and that there be “only water, not ale, at quarter day.” “The things proper” the stewards had to provide, and the absence of the ale, had not pleased the brethren evidently, as, for the next quarter day dinner, it was stipulated “That there be a round of beef and a ham cold and vegetables, viz., pease pudding and potatoes for quarter day dinner, and each member to have one pint of ale; that where the meat is bought it is to be cooked.” For the following quarter day it was decreed that there be roast and boiled beef and boiled mutton, “and plain suet dumplins with vegetables”; but nothing is said about the ale. But these leaders’ meetings seem to have been much of the character of magistrates’ courts. Their area of discipline was certainly broad, marital matters and domestic affairs coming within their jurisdiction.

As is well known, Sunderland was favoured from time to time with the ministrations of the greatest men in the Connexion, and it was frequently the Conference town, that being the case in 1825, 1833, 1849, and 1868; only once since, in 1890. John Petty and William Lister travelled there in 1831-2, the latter year being that in which the cholera raged so furiously. They and their colleagues visited the sick and dying with a holy fearlessness. A glorious revival took place at the same time, and, said Mr. Petty, “such a work of sanctification I have never witnessed.” Houghton-le-Spring, Hetton, Easington, Philadelphia, Newbottle, and Durham are specially mentioned by Mr. Petty as places at which he had gracious seasons. So powerful was the time he had in the cathedral city in the summer of 1831, that he cried out: “Durham shall live and not die!” The going of John Petty and William Lister to Sunderland Circuit was in consequence of a distressing tragedy which had occurred. On Saturday afternoon, February 26th, 1831, John Branfoot and John Hewson were travelling up the waggonway to Hetton. It was a double line of rails, and they stepped from the one line to the other to avoid a set of waggons, and did not observe another set approaching on the line on which they stood until it was too late. Hewson was killed on the spot, and Branfoot was so frightfully injured that he died in a few hours, but not before he had given a bright testimony.

When Mr. Petty returned from the 1832 Conference—and from his honeymoon—his heart was torn at the ravages the coal strike of that year had made in the societies; and he wept in secret places at the sufferings of those who had been turned out of their homes. On the strike ending, the good work again prospered, and he was sent to Guernsey by the Sunderland Circuit in 1833. When William Lister went to Sunderland, it was with a trembling heart, but his association with Mr. Petty was of the most blessed description, and their friendship was unbroken in life. His labours were abundantly blessed, and before leaving the circuit in 1832 for Edinburgh, he was married in Durham to Jane Calder, of Bcrwick-on-Tweed. While in Edinburgh, Mr. Lister, at the request of Mr. Petty, sent to Sunderland a young man who became in after years Connexional Editor, President of Conference, and College Principal—James Macpherson was his name.

The Conference camp meeting of 1833 was a high time. It was held in two old limestone quarries two miles out of Sunderland, on the road to Shields, and the attendance was computed at 10,000. At the lovefeast in Flag Lane Chapel, in the evening, a quickening took possession of the crowded place, “ the work rose higher and higher, and a number found the Lord.” The 1825 camp meeting, held four miles out of the town, was no less remarkable. The lovefeast on that occasion was held on the Monday night, it seems, and there were mourners in the gallery of the chapel as well as below. But the Conference of 1849 was evidently a high water mark up to that time. There had been an increase of 815 members in the Sunderland District and 6,169 in the Connexion. In spite of the unpromising weather, the camp meeting was attended by many thousands, and at the lovefeasts in Flag Lane, Monkwearmouth, and Hopper Street Chapels many sinners were converted. The circuit ministers were John Lightfoot, William Brining, C. C. McKechnie, and Peter Clarke; and among the delegates were Bourne, Clowes, the three Garners, Flesher, Tetley, T. and W. Holliday, Turner, Sanderson, Hugh Campbell, Ward, Harland, Bishop, Bastow, Gordon Black, J. Nixon, T. Bateman, W. Hopper, and J. Davison. Hugh Bourne said he did not remember having previously left a Conference without pain of mind; but on leaving this he felt nothing but satisfaction. When the Conference of 1868 was held in Sunderland the immense advance made by the Connexion in every department was very apparent. Thomas Bateman, who had been president the year before, handed on the honours to William Lister. John Petty had just died at Elmfield College, and Thomas Smith was sent to continue the good work. The old Infirmary at Sunderland had been bought, and transformed into a Theological Institute, of which William Antliff was appointed principal. The Infirmary and its renovations cost £3,000. It was a big step in its day; now, the offspring of that institution—Hartley College, Manchester—is considered the largest Nonconformist building of its kind in England. At the same Conference the African mission had its birth.

In 1849, there was an extensive revival in Sunderland Circuit. More than five hundred persons were added to the societies, not a few in the colliery villages—Hetton, Easington Lane, Middle Rainton, Murton, and other places—being rescued from the lowest depths of degradation. Flag Lane and Monkwearmouth societies shared largely in the blessing, and some of the country chapels had to be enlarged to accommodate the congregations. From 1850 to 1860 an additional chapel had been bought in Sunderland, a very spacious one was erected at Hetton, and several other chapels were built in different parts of the circuit; amid the membership had risen, in spite of lamentable strikes which tried the hearts of men like Joseph Spoor, from 920 in the early forties to 1,623 in 1850, and to 1,979 in 1860. The opening of Hetton Chapel on Saturday, May 22nd, 1858, was one of the most conspicuous events in Northern Primitive Methodism half-a-century ago. A chapel to seat 750 people and a school to accommodate 600 children was erected in that colliery village, and over 1,100 persons partook of tea on the opening day. John Petty preached on the Sunday, and overflow meetings had to he held. Among the first and the best in Sunderland Circuit, Hetton society was formed in 1823 by J. Cook, T. Dakers, and others; it had a chapel in 1824, and floods of blessing fell upon it throughout the years, and still descend.


MONKWEARMOUTH SIDE

Within the borough of Sunderland in 1858 there were six chapels, six Sunday Schools, 244 teachers, 1,275 scholars, and 786 members. The name of Thomas Fairley will be for ever associated with the early struggles of the Monkwearmouth cause. It was a fortunate circumstance for Southwick and Monkwearmouth that the Fairley family went to reside there in 1834, though it was a great loss to Holywell. Southwick was low when the Fairleys got there, but the society was soon out of a room and into a chapel; and in this western extremity of Sunderland there is now a large and debtless chapel, built in 1860. From 1901, Southwick had J.Trevett as a kind of evangelist-pastor for four years, and he raised the society from 90 to 175 members, and the class moneys from £7 to £15 a quarter. Four hundred pounds debt on the property was liquidated during the same time. Missions were held, in which Thomas Campbell and S. Redhead assisted, and in one revival over two hundred persons sought forgiveness, and some striking cases of conversion took place. It was a remarkable day when John G. Marriott, of Whitley Bay, was the preacher there; but he never preached. Mr. Trevett says :—

“He gave out a hymn, and then a member prayed. He then read a few verses, and some one started a hymn. Then prayer followed prayer and hymn succeeded hymn, and it was half-past twelve before the morning service closed. At night, when the opening prayer was being offered, a man walked out of the gallery into the vestry seeking the Saviour. Then another went forward, and another, the meeting the while being engaged in singing, prayer, and testimony. At the close it was found that fifty had come voluntarily out for Christ. What a day of victory and blessing!”.

It is not likely to be forgotten that Robert Graydon Graham was given to the ministry by Southwick. After thirty years’ fruitful work, he fell asleep in Sunderland, only fifty-three years of age. Men gasped when they heard of the swift flight of this prince in Israel, in the fulness of his powers of mind and soul. A room in a back street, near the ferry-boat landing, was the first meeting-place of the Monkwearmouth society, then a larger room was rented on Look-out Hill, and ultimately it possessed a real chapel in Williamson Terrace, “with a real pulpit, and a real penitents’ form.” That was in 1840, and it was then no uncommon thing for a mission band of 120 men and women to hold an open-air service near the ferry-boat landing on a Sunday night, year in and year out. This society grew, and was the parent of the famous Hodgson’s Buildings Chapel, a half-mile away; and development still continuing, the Pilgrim Street Chapel was built, and this is at present a flourishing society, with a well-organised Sunday School, under the superintendency of John Soppit. In 1890, the old Hodgson’s Buildings Chapel was needed by the North-Eastern Railway Company for extensions; the trustees started the erection of a chapel in Newcastle Road with the money they got, and a good society worships there. Old Williamson Street Chapel gave place, in 1881, to a new church on the same site. It cost £3,000, and is a most commodious and comfortable place of worship. Fifteen years ago, a mission was started in Bright Street, which is at present a flourishing little society, guided largely by Charles Peacock, an efficient local preacher. At Castletown, a mile and a half further up the Wear than Southwick, the society worshipped for years in a dilapidated smithy; but in 1904 a school-chapel, costing £1,400, was erected.

Monkwearmouth has been rich in men and women of God. In the intermediate days of power—the later fifties and early sixties—when Ralph Fenwick looked upon himself as the governor of a province, with William Alderson, John Waite, M. A. Drummond, John Laverick, and John Hallam as colleagues—marvellous things took place at Monkwearmouth. To listen to the testimony of Thomas Chisholm, of Boldon Colliery— who, as a wayward lad, was arrested in the street by hearing the children singing—regarding Ralph Atkinson, Ralph Scott, Hugh Donnison, George Hudson, Thomas Pratt, Ralph Heron, Thomas Snowball, Edward Donald, John Carr, George Newby, Henry Dixon, William Brown, Taylor Ramsey, and other noble souls, with Jane Fenwick at the head of the women; to follow his recital of the revival at Pilgrim Street, under Mary Ridley, of Whitehaven, when Edward Cowey, who became a prominent agent of the Midland Miners’ Federation, was converted, when Nichol Horn and George Buckley and a host of younger men toiled for six weeks, when men and women fell “under the power” as if dead—to hear his story about these events and personalities, is truly inspiring. And Pilgrim Street has yet its evangelistic fervour, for a good work took place there in 1908, under Miss Butters, and over sixty professed conversion.

Of the other prominent men in the third circuit, mention must be made of E. H. Brown, senior circuit steward, local preacher, school superintendent, and a member of the Town Council. His ancestors, says A.J. Campbell, “were among the founders of Primitive Methodism in Sunderland; his mother, an old lady of eighty-five, is one of the most regular worshippers at the Sabbath evening service; his wife is sister of one of our ministers, and four of his nephews are in the active work of our ministry to-day.” John W. Stores, who is the junior circuit steward, is also a local preacher, and is society steward at Williamson Terrace; and “Tommy” Campbell, the ardent, ubiquitous, forceful, is known all over the Sunderland District, but never misses his class and other duties at home.


DIVISIONS AND SUB-DIVISIONS

The slicing up of the great territory commenced in 1837, when Stockton was made into a separate station. Then Durham and the collieries Thornley and Coxhoe way were given autonomy in 1838. For a quarter of a century thereafter there was no disturbance of the area until Hetton, with the Houghton-le-Spring and Chester-le-Street localities, was given independence. In 1877 the never-to-be-forgotten division of Sunderland itself occurred, when two hundred members went out and formed the Christian Lay Church, and when a number of the leading officials resigned. Flag Lane society and chapel were in a state of almost utter collapse when Robert Clemitson went to Sunderland First Circuit. He was instrumental, however, in the construction of a school-chapel on the site of the Theological Institute as the new home for the dwindled Flag Lane Church, and in time gathered a hundred members. While in the circuit he had to face an acute depression in trade, and he laid himself out to meet the wants of the people as far as he could, using the old laundry of the Institute as a store-room. Mr. Clemitson’s grip of Sunderland has continued until this day, and Trinity Presbyterian Church knows him well. A great forward step was taken by R. G. Graham in the building of the fine church and premises at Cleveland Road, in 1901, at a cost of £4,626, just a year after Williamson Terrace and the other places on the north side of the Wear had been made into Sunderland Third Circuit. Sunderland First, therefore, was left with Cleveland Road, Carol Street, Hylton, Millfield, and New Silksworth.

Carol Street is the successor of old Hopper Street, where W. B. Earl, the Newbys, the Tipladys, the Burnhams, Robert Park, the faithful steward, and many another did valiant service. To-day there is a vigorous society, located in good premises; and, piloted by Swinton Stoddart, young and old have given, and are giving, proof of their enthusiasm. Hylton goes back to the heroic days. The present chapel dates from 1880, and the extensions made in 1908 give evidence of the present vitality of a historic society which cherishes the memory of Mrs. Hastings, John Wake, and others, and which has so staunch a friend as Alderman W. A. Weightman. Milifield has now the oldest chapel in the circuit. New Silksworth got a new church in 1896, and it has a strong society. Altogether, there are four hundred members in the circuit, a quarterly income of about £60, and property of the value of £9,515. The oldest local preacher on the plan is Alderman Fairless. Standing next him is Thomas Newby, the senior circuit steward, whose worth it would be difficult to over-estimate. Four generations of the family to which he belongs have been conspicuous in every kind of service. Alderman Palmer, J.P., Silksworth, is the junior steward, and there is a good contingent in his village; while men of the stamp of Swinburne, Barrow, Witty, Hodgson, and Pattinson are widely known for their zeal and effective service.

Tatham Street society became the head of the second circuit, Daniel McKinley and John Day Thompson being the first ministers. It has now only Malings Rigg attached to it, for Seaham societies were made a circuit in 1893; and Mainsforth Terrace, Ryhope Colliery, and Ryhope Village have been known as Sunderland Fourth since 1904. The building of Tatham Street Chapel was a gigantic undertaking at the time. It was opened in August, 1875, and the land, houses, chapel, schools, and organ cost £9,000. The debt has been brought down to £2,710. A thousand persons can he accommodated in it, and the largest membership was reached in the days of Thomas Guttery and Danzy Sheen. Mr. Gutters’ was twice superintendent, and his labours in evangelistic work, and in the reduction of the debt were herculean. He had a great scheme of debt reduction in hand when he was stricken down in 1894, and the seer, the gifted, fervent orator, the winner of the shining crown given to those who turn many to righteousness, passed within the veil. At this moment there are noble men and women at Tatham Street. Of Robert Pickering, whose name stands next to that of the superintendent minister on the plan, we have already spoken; and William Bowran will be referred to in another connection. The brothers Gibson, J. Nelson, H. Eggleshaw, George Holland, and others have done work worthy of the best traditions of Primitive Methodist toilers. The last— named is circuit steward, a nephew of the late William Saul, and his conspicuous characteristics are (in the words of Henry Davenport) “unimpeachable integrity, superabundant energy, overflowing geniality, and an almost prodigal liberality.” Tatham Street has 192 members, and Malings Rigg 33, and the quarterly income is £58.

What memories crowd around Malings Rigg! A few good men belonging to Flag Lane—E. Jobling, J. Whittaker, M. Spencer, M. Wayman, R. Norwood, and J. Wilson among the rest—took a room in The Hatcase in 1852, opened a Sunday School, and conducted a religious service on the Sunday nights and other meetings during the week. John Moffatt, who was then twelve years of age, was the first scholar in the new school, and he and many more who joined had never been at a Sunday School before. So many children came that two rooms had to be made into one; then a larger place had to be taken, and it became so crowded and the heat became so intense that Joseph Spoor, on one occasion, put off his coat while preaching. Michael Spencer and his wife started a new class. One night, in the October of 1854, about a score of young people were converted, among them being John Moffatt and William Baitey. The revival went on, an old Presbyterian Chapel at Malings Rigg was afterwards bought, and Mary Porteus opened it in 1856. Souls were saved, the church grew, and the Sunday School flourished.

Rarely a week passed without converts, though dark days intervened. The men and women—such spirits as Jane Spencer and Ann Erskine among the latter—expected conversions, and conversions they got. John Moffatt, William Baitey, and J. B. Buglass went into the ministry from this society, over a dozen local preachers were connected with it at one time, and it continued to prosper until the unfortunate split, when all the members, save one, joined the Lay Church. William Baitey, eccentric it may be, yet one of the most marvellous men on the platform the Connexion had, is dead. John Moffatt, the kindly, the much-loved, is spending the years of his retirement in helpful ministries in connection with Cleveland Road Church; and J. B. Buglass, the most of whose useful ministerial life has been given to the Lancashire Districts, is still in active work.

Some forty years ago Thomas Oliver wrote in the Magazine that Hendon was distinguished for many years “as a place of resort for the inhabitants of Sunderland, where thousands of people spent their Sabbaths in carnal pleasure. God in His providence has brought about a great change in the neighbourhood. A few years ago the land in that part was laid out for cottage buildings, a number of families belonging to the working classes soon resorted thither, amid the Primitive Methodists, as is their wont, set up their standard, preaching Christ as the Saviour of the lost and the Friend of sinners.” Thomas Dawson’s cottage was the first meeting-place. That was in 1857. A chapel was subsequently built in Emma Street, which in time became too small, and Mainsforth Terrace Chapel was erected in 1866. It has since been greatly altered and improved, and recently stained-glass windows were put in to commemorate the work of Thomas T. Dawson, Thomas Guttery, and John G. Rogers and his wife, amid in recognition of the long and devoted service of J. M. Nicholson, who is still to the fore. It was admittedly a happy circumstance which directed Joseph Trevett to go to Hendon in 1891, and his ten years’ service in connection with the Mainsforth Terrace Church will never be forgotten. Everybody thereabouts knew him. The church membership rose from 157 to 245; it was said to possess the best C.E. society in the town, and hundreds of pounds were obtained without either bazaar or sale of work. John Rogers, R. Dobson, R. Carter, J. Carter, R. Crombie, H. Elhison, J. Brockbanks, J. M. Nicholson, C. Smith, and others, with a band of godly women, have made this a hallowed place; and the continuance of the revival spirit was manifested in 1908 during the mission of the Brothers Bell, of Haswell, when many were converted. Robert Shanks is a most useful local preacher and class leader; Joseph Gardener, a loyal Primitive, is another prominent local preacher, and the Jeffersons, the Hansons, the Rogers, with many already named, are devoted to the interests of the circuit.

Ryhope Colliery may not hold the place it did, but the society there has a distinguishing record. Over forty years ago, William Gelley opened a campaign in the village, when it had a bad reputation for drunkenness, gambling, fighting, and dog-racing. The Primitives had a good chapel in the place, and a lively society. William Bates, Joseph Humble, and Alec Pettigrew were among the outstanding men. In two weeks the chapel was crowded night after night, and for the next ten weeks the excitement and interest spread far and wide. The village was transformed. Among the converts were the best public-house fiddler, the most popular bar-room singer, the leading boxer, and drunkards and “dogmen “ of every degree. The best evidence of the secular advantage of the work to masters and men alike was given by the owners, who engaged Mr. Gelley for two years to visit their collieries in Durham and Northumberland as a missionary—a striking testimony to the truth that true religion is the friend of the masses and the inspirer of social progress.

The four stations in Sunderland in March, 1908, stood thus :—

	Members	Quarterly Income	Value of Church Property
		£  s.  d.	£
First Circuit	400	52 17  9	9,515
Second Circuit	225	58 14  6	10,500
Third Circuit	491	82 16  6	7,442
Fourth Circuit	335	45 14  1	3,480
	____	________	______
Total	1,451	£240  2 10	£30,937