Cumbrian Primitive Methodism I. - The Gospel in a Hat Warehouse

Primitive Methodist Magazine 1909

Transcription of article in the Primitive Methodist Magazine in the series Centenary Sketches by William Watson

PRIMITIVE METHODISM in the Border City had its origin in an incident which deserves a foremost place among the historic scenes which abound in the chronicles of our Church. Some such scenes we readily recall. Who among us has not pondered over that wonderful prayer meeting on Ashdown where John Ride and Thomas Russell received their earnest of the conquest of Berkshire? Who has not pictured Paul Sugden and William Watson, our pioneer missionaries in the metropolis—landing at the “Swan with two Necks” with only a shilling between them which immediately passed as a gratuity to the coachman? And what history of Yorkshire Methodism would be complete which had no place for the memorable scene on Muston Hill in which John Oxtoby wrestles with God for the salvation of hopeless Filey until able to exclaim in the prevision of faith, “Filey is taken.”

Equally romantic, equally expressive of the faith, enthusiasm and self-sacrifice of these early days is the story of that aged woman who one summer’s day in the year 1822 tramped the forty-four miles between Kendal and Carlisle for the purpose of telling her relatives in the latter place the story of her conversion, and showing to them the treasures contained in her “Small Hymn Book.”

One of the host of nameless heroes and heroines who through faith have subdued kingdoms, she was regardless alike of the perils of the way and the uncertainty of her reception at the hands of her brother-in-law, John Boothman, who was then connected with another church.

“He will soon send you and your book about your business when he hears that you have turned ‘Ranter,’” were the parting words of a sister in Kendal as she started out; but, nothing daunted, she pressed on, and finally reached the house on Damsidewhere Margaret Boothman gave her a hearty Cumbrian welcome. When Mr. Boothman came in shortly afterwards, and she began, with some apprehension, to make confession of her relation to the new movement, he cut her short by saying, ‘’Is thy soul converted to God?”

“Yes,” was her reply.

“Well, then,” he said, “never mind the rest.”

Her description of the marvellous work in Kendal, and the examination of her cherished hymn book awakened immediate interest. James Johnson, a son-in-law, was called in from an adjoining warehouse to share in the discussion. The visitor, to the best of her ability, sang the lively tunes to which the hymns were set, until her audience were able to join in the choruses. They became as enthusiastic as the old lady herself, and at the end of her short stay, there was a family council, at which it was decided that Mr. Johnson should return with his aunt to Kendal and see for himself what manner of things they were of which they had heard.

Finding the missionary indisposed, Mr. Johnson was prevailed upon to take his place on the Sabbath, and spoke in the open air—a new experience to him— with great liberty and blessing. He was favourably impressed by all that he saw and heard, and the report brought back to Carlisle was such as strongly to dispose Mr. Boothman also to join a people so much after his own heart. Their decision was hastened by a rumour that Mr. Johnson was likely to be made the subject of severe discipline by the authorities of his church on account of the part he had taken in the meetings at Kendal.

“Never mind, my lad,” said the elder man, “thou shalt not go overboard alone. But why need we wait? We would he more useful with thy aunt’s people than where we are.”

And so the following Sunday found them processioning the streets as Primitive Methodists. The new hymns and tunes and the novel procedure of the men attracted much attention, and many conversions followed, the new adherents giving valuable assistance in future street operations.

From a memoir of Mr. Boothman in the magazine of 1832, written by his son-in law, we learn that, in his youth, he had been reckless and dissipated in the extreme. He owed his conversion to Dean Milner, whom, shortly before his death, he acknowledged as his spiritual father. “What place of worship do you attend?” asked the Dean. “I am a Methodist,” was the reply, “but if every minister in the church preached as faithfully as you do, I should never have left it, neither would there have been any need of Methodism.”

“Ah,” said the Dean, “I have heard that before and I am afraid it is too true.”

As a Methodist class leader he had done good work, but it was in the newer evangelism of the day that his fervent aggressive spirit found a most congenial home. The same spirit, only in a more marked degree, possessed his son-in-law, Mr. Johnson, who took a prominent part in nthe early extension of the mission.

Approaching winter rendered imperative the provision of a suitable indoor preaching place, and the need was promptly met by Mr. Boothman who placed at the disposal of the society a room in his hat factory in Backhouse Walk. It was fitted up in truly primitive style. The pulpit, for instance, consisted of hat-boxes, one piled upon another, and is described by those who used it, as being neither easy of access nor particularly secure. But our fathers did not depend on ornate sanctuaries and elaborate ritual, and the old hat factory was hallowed by many a heart-stirring demonstration of the power of Divine Grace. Here William Clowes preached, November 3rd, 1822, on the occasion of his first visit to Carlisle. Within its walls he organised in classes the fifty-five converts already gathered in. Around its lower door and stairway the excited crowds surged on that last memorable Sunday of his stay, drawn together by a gratuitous advertisement of the meeting, which described the preachers as fellows who had gone mad like the Prince of Denmark! Noted locals such as William Lawson, Robert Irving and Edward Brougham frequently occupied the hat-box pulpit, and of our early ministers W. Summersides, F.N. Jersey, W. Howcroft, J. Branfoot, W. Devlin, J. Coulson and others took occasional services. An extract or two from John Fairweather’s “Journals” will give some idea of the kind of meetings held.

“Sept. 18th, 1825.—At Carlisle; held a lovefeast; a blessed time. Such sound, clear experiences I seldom or never heard. Preached at night. The Lord was with us of a truth. Three fell to the ground. Heaven was addressed in all the power of prayer. Six souls were born of God.”

“Jan. 22nd, 1826.—Preached at Carlisle. The penitents’ cry reached heaven; four souls were enabled to rejoice in a sin-pardouing God; the cleansing power came down and two were sanctified wholly. Glory to God and let all the people say amen.”

John Coulson says, “It frequently fell to my lot to preach in the warehouse; and not uncommonly I rejoiced with trembling during parts of some of the services—rejoiced to see hundreds present, listening to the word of life, some crying for mercy while others were shouting for joy that they had found it —and with trembling lest the weight of the assembly should break down the floor.”

It was not likely that this spirit of aggressive evangelism would long be confined to the city itself. Weeks before Clowes arrived definite extension had been successfully attempted. At Brampton, meetings were regularly held and many conversions had taken place. The first member of this important society was a man of the name of William Johnson, a retired soldier who was exceedingly proud of his patronymic. On being informed that a Mr. Johnson was going to preach in the village, he exclaimed, “A Mr. Johnson! Well, I don’t care of what religion he is, but if his name be Johnson, I will go and hear him.”

One special feature of these early days is the tireless energy and devotion of James Johnson. Is William Summersides sent to mission Whitehaven? Mr. Johnson is with him. Does Clowes spend much time in house to house visitation? Mr. Johnson shares the labour. Does John Fairweather preach a special sermon at Longtown? He is there to assist. Is some remarkable conversion, in a distant hamlet, chronicled? It occurred while Brother Johnson was “lifting up his voice like a trumpet.” That within the days of the old hat warehouse nearly fifty preaching places were opened up in Cumberland alone covering an area extending from Brampton to Torpenhow, and from Catlowdy to Penrith, is in no small degree to be attributed to him; and his enthusiasm was destined to carry him far beyond the borders of his native county.

At the Quarterly Meeting of September, 1825, there was a balance in hand of £5 IIs. 6d. What possibilities it represented! A new chapel must be erected for Carlisle forthwith and a missionary sent to Scotland. Both these projects were carried out. The Willow Holme sanctuary was opened early in the following year, and the March Quarterly Meeting called out James Johnson to travel, and he entered upon his work at Glasgow in July.

The Glasgow Mission started well, and so rapid was its progress that, a year later, it was made into an independent circuit with seven preaching places and a membership of 238. Four years after, Mr. Johnson was sent from Carlisle to open the Paisley Mission, from which some notable trophies were won.

But the influence of the circuit was destined to reach places far more distant than Glasgow. In 1829 William Lawson, a leading Brampton official, went to Canada where he hecame our Connexional pioneer. He rendered splendid service during a long lifetime, and four years after his death our church contributed 8,223 members to the United Methodist Church.

We are now able roughly to estimate the far-reaching results of those feeble beginnings in the old hat warehouse. The mind sweeps over the West of Cumberland with its five vigorous circuits, to Penrith and Brampton —both independent stations, to the nine circuits in and around Glasgow, to far distant Canada; it notes the great men who have been raised up in the course of this movement, the vast enrichment of other churches through its agency, influences deep and far-reaching which have been, and are still being exerted, and not least, the vast concourse of redeemed spirits who have passed to the church triumphant; and then, looking down the long vista of years during which these things have come to be, it recognises, at a point in the remote distance, an aged woman, weary and travel-stained, slowly approaching Carlisle at the end of her forty-four miles’ journey, clasping to her bosom her treasured copy of the “Small Hymn Book”—fitting symbol of that dauntless buoyant evangelism which, starting from Mow Cop one hundred years ago, has done so much for the well-being of the democracy and the extension of the Kingdom of God.

References

Primitive Methodist Magazine 1909/267