but they were all afraid of him;" and no wonder : when he was there on a former occasion, he had shut up many of the saints in prison, and when they were doomed to death, he had given his voice against them; and their surviving friends, not knowing that the fiend-like spirit had been ejected from his heart, suspected that he had some mischievous design in seeking to join their society, for it is added, they "believed not that he was a disciple." But Barnabas "brought him to the Apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken to him, and how he had preached boldly at Damascus in the name of Jesus." This statement removed their suspicions, and Paul "was with them, coming in and going out at Jerusalem." And while brotherly love, by its attractive and cementing influence becomes a bond of union to believers, it also creates in them a reciprocity of feeling, and effects an identity of interests. As an illustration of this principle, the Apostle adds, "Be not forgetful to entertain strangers: for thereby some have entertained angels unawares. Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body." "Did not I weep," said Job, "for him that was in trouble? Was not my soul grieved for the poor?" "Who is weak," said St. Paul," and I am not weak? Who is offended, and I burn not?" Are our brethren indigent? we gladly supply their wants. "For whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him; how dwelleth the love of God in him?" Are they distressed? Brotherly love leads us to sympathise with them, to "draw out our soul to the hungry, and satisfy the afflicted soul, to bring the poor that are cast out to our house, when we see the naked to cover them, to undo the heavy burdens, and to let the oppressed go free, and to break every yoke." (Isa. lviii. 7.10.) Are they feeble? It moves us "to look diligently lest any man fail of the grace of God; to lift up the hands that hang down, and the feeble knees; and to make straight paths for their feet, lest that which is lame be turned out of the way." (Heb. xii. 12, 13, 15.) Have they given us offence? It teaches us to "put on, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, long-suffering; forbearing one another, and forgiving one another, if any man have a quarrel against any even as Christ forgave us." (Col. iii. 12, 13.) Have they fallen from their steadfastness? We strive to 66 restore them in the spirit of meekness, considering ourselves lest we also be tempted." 4. Brotherly love is perpetual in its duration. "The world passeth away, and the lusts thereof;" and all the affectionate attachments, the tender ties, and the endearing relations, that link man to man, and satiate the social soul, will vanish with the circumstances that gave them birth. Here they are indispensable; the population of the world is dependant on their influence. Extinguish natural affection, and the mother will forget her sucking child, and cease to have compassion upon the son of her womb. Destroy natural love, and the nuptial union, with all its tender train of soft and social sympathies, "close twisted with the fibres of the heart," will cease to exist. Earthly relations can be maintained only by earthly attachments. But the present order of things will be abolished. "The heavens shall wax old as doth a garment, the elements shall melt with fervent heat, the earth also, and the works that are therein, shall be burned up; prophecies shall fail, tongues shall cease, and knowledge shall vanish away;" but brotherly love is a divine principle, and therefore a deathless principle; heaven is its element, the sphere of its undisturbed and perpetual operation; there all the intensity of its ardour is felt, all its hallowing endearments are realized, and all its reciprocal offices fulfilled. There the friends of Jesus, under the influence of this hallowing principle, will have an eternal enjoyment of each other's society; for where all is love, all will be delight: "Love makes the music of the bless'd above, Heaven's harmony is universal love," With what ineffable tenderness will they embrace each other! What endless congratulations on their escape from the hideous wreck of souls! How will they triumph in their mutual happiness, while they cast their crowns before the throne of God, and with a loud voice ascribe, "Blessing, and honour, and glory, and power, unto him that sitteth upon the throne, and unto the Lamb, for ever and ever!" (To be concluded in our next.) MOTIVES TO CONTENTMENT. THERE is no want for which a man may not find a remedy in himself. Do I want riches? He that desires but little, cannot want much. Do I want friends? If I love God enough, and myself enough, it matters not. Do I want health? If I want it but a little, and recover, I shall esteem it the more because I wanted it. If I be long sick, and unrecoverable, I shall be the fitter and more willing to die; and my pain is so much less sharp, by how much more it lingereth. Do I want maintenance? A little, and coarse, will content nature. Let my mind be no more ambitious than my back and belly, and I can hardly complain of too little. Do I want sleep? I am going where there is no use of sleep; where all rest and sleep not. Do I want children? Many that have them, wish they wanted: it is better to be childless, than crossed with their miscarriage. Do I want learning? He hath none that saith he hath enough. The next way to get more, is to find thou wantest. There is a remedy for all wants in ourselves, saving only for want of grace and that a man cannot see and complain the want of, but from above.-Bishop Hall. THE WESLEYAN METHODIST. (No. XXVI.) METHODISM IN STOCKPORT. To the Editor of the Wesleyan-Methodist Magazine. AT what time Methodism was introduced into this populous and important town, cannot easily be ascertained. On Thursday, May 7th, 1747, Mr. Wesley preached at Salford-Cross, to a "numberless crowd of people." Prior to this date, that eminent and successful Minister of Christ had been seen in the “neighbouring church, both preaching and administering the Sacrament." But never before had the inhabitants seen him in the novel, and at that time much despised, character of Field Preacher: never till then had they heard him, like Wisdom, uttering his voice "in the streets," crying "in the chief places" of concourse, in the opening of the gates, "How long, ye simple ones, will ye love simplicity?" What effect this sermon produced, we are not informed. But though the seed which, with unsparing hand, he cast into the soil did not perish, it produced not immediately a hundred-fold; and several years passed away before some of the surrounding fields received the precious deposit. On Sunday, April 28th, 1745, two years before Mr. Wesley preached his first sermon in the streets in Salford, he informs us in his Journal, that he preached at Altringham, at five in the morning; and at nine, 66 near Stockport, to a large congregation." The place to which Mr. Wesley refers in this extract most probably was Woodley, a village about three miles from Stockport; but from which the candlestick has long been removed, and the minds of the villagers are as dark as the mines in which many of them toil for a daily subsistence. It is probable that Mr. Bennett, of Chimley, was the first Methodist Minister who preached the Gospel in the town of Stockport. Mrs. Smallwood, "a widow woman, was the first person who opened her door to receive the messengers of mercy and of grace. She occupied, at that time, a house in Petty-Carr, known by the name of Petty-Carr Hall. In the house of this pious widow a small Class was formed, consisting of nine persons, who were committed to the care of a Mr. Anderton. Of this primitive ClassLeader little can be learned from the oldest members of our Society. His name and his office are remembered by a few; but his character, his labours, and his sufferings, are entirely forgotten so soon does the place which once knew us, know us no more! It appears, however, from "An account of Mr. John Oliver, written by himself," and inserted by Mr. Wesley in the second volume of The Arminian Magazine, that Mr. A. soon left Mr. Wesley, and united himself to John Bennett, taking with him the whole of the Society, save Molly Williamson and John Oliver. This division, which unhappily was the precursor of several others still more extensive and disastrous, took place in January, 1752. On the 30th of December, 1751, Mr. Bennett, after having said many bitter things of Mr. Wesley to the congregation at Bolton, "spread out his arms and cried out, Popery! Popery! Popery! I have not been in connexion with him these three years; neither will I be any more." He then desired all who were of his mind to follow him. They did so; and out of one hundred and twentyseven, only nineteen remained. From Bolton Mr. Bennett came directly to Stockport, preached, met the Society, told them what he had done at Bolton, and added, “ Now, you must either take me or Mr. Wesley." In such a case who could hesitate? Their minds were quickly made up; and, with the exception of two, they preferred John Bennett to John Wesley! For some time after this schism, there was no Class in Stockport, John Oliver and Molly Williamson having united themselves to a pious family in Adswood. This place was visited by Mr. Wesley, and soon after by his Preachers. How long Stockport was deprived of the labours of the Methodist Preachers I have not been able to ascertain: it was revisited by Mr. Allwood; and Robert Anderton, who kept the old preaching-house, of which J. Bennett had taken possession, consented that Mr. Allwood should preach there. He had not, it seems, lost all his regard for his old friends. It is probable that Stockport was first visited by Mr. Wesley about the year 1757; thirteen years before Manchester was known as a Circuit town, and when Stockport must have been included within the very extensive boundaries of the Derbyshire or Lancashire Circuits. He preached in the open air from, "What shall it profit a man if he gain the whole world, and lose his own soul?" Another Class was now collected, and committed to the care of Mr. Hambleton, a man of genuine piety, but whose religious opinions and attachments were unsettled. He soon separated from Mr. Wesley, and taking with him several members of the small Class of which he had been appointed the Leader, he united himself to the Society of Friends. About this time the little Society obtained leave to hold their meetings in a building belonging to Mr. William Williamson. This place, in which a number of persons were employed during the week in manufacturing mohair for buttons, was so large that it would contain several hundreds of people. A desk, which served as a pulpit, was placed against the side wall, in the centre of the building; and, according to the custom of that day, the women sat on one side of the Minister, and the men on the other. Two pews were sufficient to accommodate all who were then considered as forming the respectable part of the congregation. Here the word of God was successfully preached for about two years, and several persons of property, and of consider able talents and influence, were added to the "little flock." These persons resolved that they would build a house for God; and in the year 1758, or 1759, their pious resolution was carried into effect. This chapel, which was the first place of worship built by the Methodists either in Stockport or the neighbourhood, was very small, and without either gallery or pews. The pulpit from which the Gospel had been previously proclaimed in a church belonging to the establishment, James Chadwick carried upon his shoulders from Bolden, near Altringham, a distance of nine miles. This chapel was opened by Mr. Grimshaw, the pious and laborious Vicar of Haworth, who preached to a crowded congregation from, "I determined not to know any thing among you, save Jesus Christ, and him crucified :" a determination to which every Minister of the Gospel, and especially those appointed to labour in Stockport, ought sacredly to adhere. In a short time this chapel was far too small, and in the year 1784 it was taken down, and the present HillGate Chapel built in the same place, and partially with the same materials. Of this chapel the original trustees were, Messrs. Matthew Mayer, William Lavender, George Garside, John Whitaker, Joseph Heaward, John Mayer, Jeremiali Bury, William Stafford, Samuel Gordon, Henry Harrop, Joseph Lowe, John Collier, and William Lavender, jun. Most of these men were well known to the Fathers of our Connexion, and several of them entertained Mr. Wesley and his Preachers with the most generous hospitality. Mr. Lavender and Mr. Garside were Class-Leaders, and Mr. M. Mayer, a Class-Leader and a Local Preacher, of very respectable talents, and of pre-eminent zeal and success. Many of his spiritual children are still alive; and he, though dead, lives in the recollection and esteem of hundreds. Of these trustees only three are now alive, Mr. John Collier, the father of the Rev. Joseph Collier, Superintendent_of the Birstal Circuit, Mr. William Lavender, jun., and Mr. Samuel Gordon, who, though laden with honour H ed years, is still an active and useful Class-Leader. Two years after the erection of this chapel, Stockport was made the head of a Circuit, containing 880 members, who were committed to the care of Mr. Robert Roberts, and Mr. Duncan Kay. For many years Methodism in Stockport was alternately progressive and retrograde. In 1791 the number in Society had been reduced to 665. In the five following years the number rose to 1,420; and in the same number of years sunk again to 866. During the whole of this period, the Stockport Circuit could undergo very little geographical alteration; as no new Circuit was formed in the neighbourhood, except that of Oldham; and Oldham had been the head of a Circuit many years before the greatest reductions took place in Stockport: and fifteen years after it had been made the head of a Circuit, and when it must have included the same, or nearly the same, extensive field of labour, the Stockport Circuit contained fewer members than when it was separated from Manchester. From 1802 to 1808 Methodism regularly and rapidly increased, 1,400 having been added to the Society during that short period. In 1808 the Circuit was divided; 500 members were given to New-Mills, and 1,600 included within the contracted limits of the Stockport Circuit. In 1812 the Circuit was again divided; 174 members were given to Ashton, and 1,500 continued under the care of the Superintendent of Stockport. Since then Ashton has been enriched by the gift of several important Societies which belonged to the Parent Circuit, but were much needed by its poorly-portioned child. From that time Methodism in this large and very populous town, has, upon the whole, been nearly stationary, and for several years together has actually receded. This is a melancholy fact, but not difficult to be accounted for. In Stockport, more than in any other place with which the writer is acquainted, a low opinion of the importance of the Christian Ministry, and a consequent neglect of public worship, combine to oppose the influence of Methodism, and of religion generally; and to chill the zeal and becloud the prospects of all those who "labour in the word and doctrine." A few years ago, the spirit of party raged with such violence, that its out-breakings could not always be prevented even in the house of God. To those days all parties, I believe, look back with regret. These storms, thank God, have ceased to rage and to desolate even their last faint moanings can hardly be heard. But the sterility which they occasioned is still visible, and the eye weeps as it wanders over the blighted fields,-fields which our venerable Founder and some of his most able coadjutors delighted to cultivate. But hope whispers, and may her predictions never be falsified, that the day is not distant when these fields, warined by the "Sun of righteousness," and watered by Him who has promised to be "as the dew unto Israel," will assume a more beautiful and cheering aspect. Then shall every plant which God has planted "grow as the lily, and cast forth its roots as Lebanon; its branches shall spread, and its beauty shall be as the olive-tree, and its smell as Lebanon." In 1807 a second Methodist Chapel was built in Park-Street. This chapel, though it has proved a blessing to thousands, and was begun and completed under the influence of principles and feelings equally pious and benevolent, was never popular. A host of local passions and prejudices, both strong and inveterate, rose in arms to oppose it. Its site too was very ineligible, and its dimensions so small, that in a few years after its erection those who wished to listen to the saving truths proclaimed within its walls could not be accommodated with pews or sittings. To meet the wishes of those persons, and that the congregation and Society might have room to increase, the trustees endeavoured to procure ground for its enlargement. This, however, was impossible, as not one foot of the adjoining land could be bought. All hope of enlarging their premises being thus cut off, and the number of persons who |