The Project Gutenberg eBook of Little Abe, or, the Bishop of Berry Brow
    
This ebook is for the use of anyone anywhere in the United States and
most other parts of the world at no cost and with almost no restrictions
whatsoever. You may copy it, give it away or re-use it under the terms
of the Project Gutenberg License included with this ebook or online
at www.gutenberg.org. If you are not located in the United States,
you will have to check the laws of the country where you are located
before using this eBook.

Title: Little Abe, or, the Bishop of Berry Brow

Author: F. Jewell

Release date: December 2, 2006 [eBook #19990]

Language: English

Credits: Produced by Al Haines


*** START OF THE PROJECT GUTENBERG EBOOK LITTLE ABE, OR, THE BISHOP OF BERRY BROW ***




Produced by Al Haines










[Frontispiece: Abraham Lockwood.]






LITTLE ABE;

OR,

_THE BISHOP OF BERRY BROW_.



BEING THE LIFE OF

ABRAHAM LOCKWOOD,

_A Quaint and Popular Yorkshire Local Preacher
  in the Methodist New Connexion._



BY

F. JEWELL.



TWENTY-SECOND THOUSAND.



London:

PUBLISHED FOR THE PROPRIETOR,

ROBERT CULLEY,

25-35 CITY ROAD, AND 26 PATERNOSTER ROW, E.C.




Abraham Pilling, Esq.,

ASTLEY BRIDGE,

BOLTON,

I DEDICATE TO YOU THIS RECORD OF THE

LIFE AND LABOURS OF ONE WHOSE WORTH YOU KNEW

AND APPRECIATED, AS A

MARK OF ESTEEM FOR YOUR ZEALOUS EXERTIONS

TO

ADVANCE THE KINGDOM OF CHRIST.




PREFACE.

I desire to express my thanks to all those friends who have kindly
assisted me in collecting materials for these pages; and I am
especially indebted to my friends the Rev. T. D. Crothers and the Rev.
W. J. Townsend for the cheerful services they have rendered me in
preparing the little work for printing.

Whilst trying to give a faithful account of the life and character of
Abraham Lockwood, I have done my best to make the narrative both
readable and profitable; but I am sensible that there are many faults
in the volume.  Such as it is, however, I humbly offer it to the
public, with the earnest prayer that it may prove a blessing to many.

F. JEWELL.

BETHEL VILLA,

HULL, 1880.




CONTENTS.


CHAPTER I.

BIRTH AND PARENTAGE


CHAPTER II.

EARLY INCIDENTS


CHAPTER III.

HIS CONVERSION


CHAPTER IV.

ABE A NEW CHARACTER IN THE VILLAGE


CHAPTER V.

IN MEMBERSHIP WITH THE CHURCH


CHAPTER VI.

"FOR BETTER, FOR WORSE"


CHAPTER VII.

WIND AND TIDE AGAINST


CHAPTER VIII.

THE CLOUDS BEGIN TO BREAK


CHAPTER IX.

SALEM CHAPEL


CHAPTER X.

ABE BECOMES A LOCAL PREACHER


CHAPTER XI.

IN PRACTICE


CHAPTER XII.

"BUTTERFLY PREACHERS"


CHAPTER XIII.

VARIOUS WAYS OUT OF DIFFICULTIES


CHAPTER XIV.

ABE'S TITLES AND TROUBLES


CHAPTER XV.

A BASKET OF FRAGMENTS


CHAPTER XVI.

"I AM A WONDER UNTO MANY"


CHAPTER XVII.

ABE AS A CLASS LEADER


CHAPTER XVIII.

"WORKING OVERTIME"


CHAPTER XIX

METHODIST LOVEFEAST


CHAPTER XX.

PATIENT IN TRIBULATION


CHAPTER XXI.

"THE LIBERAL DEVISETH LIBERAL THINGS"


CHAPTER XXII.

USED UP


CHAPTER XXIII.

"BETTER IS THE END OF A THING THAN THE BEGINNING"




CHAPTER I.

Birth and Parentage.

Abraham Lockwood was born on the 3rd November, 1792.  His birthplace,
also called Lockwood, is situated about a mile and half out of
Huddersfield.

It makes no pretensions to importance in any way.  The only public
building which it boasts, is the Mechanics' Institute, a structure of
moderate size, yet substantially built.  Its one main street is lined
with some very excellent shops, some of whose owners, report says, have
made a nice little competency there.  It still boasts a toll-bar of its
own, which is guarded on either side by two white wooden posts, that
take the liberty of preventing all cattle, horses, and asses from
evading the gate, and of unceremoniously squeezing into the narrowest
limits every person who prefers pavement to the highroad.  Lockwood is
also important enough to receive the attention of two or three 'buses
which ply to and fro between there and Huddersfield, as well as to have
the honour of a railway station on the L. and Y. line.  Of course years
ago, when Abraham Lockwood was brought into the world, this locality
was not so attractive as it now is; only a few cottages straggled along
the level or up the hill towards Berry Brow, mostly inhabited by
weavers and others employed in the cloth manufacture of the
neighbourhood.  Among these humble cottages there stood, on what is
known as the Scarr, one even more unpretentious than the rest: it
boasted only one story and two or three rooms in all; it was what Abe
used to call a "one-decker."

In this little hut dwelt the parents of Abe Lockwood; the fact of their
residing in such a humble home, shows sufficiently that they were poor,
perhaps poorer than their neighbours.  However, in that same
single-storied cot in Lockwood, Abe Lockwood was born, a Lockwoodite by
double right, and though age has seriously told upon its appearance, it
stands to this day.  We sometimes see little old men living on, and
year by year growing less and less, until we begin to speculate about
the probable time it will require at their rate of diminution for
nothing to remain of them; and the same may be said of the little old
house in which Abe Lockwood was born; it was always little, but as
years have slowly added to its age, it has gradually begun to look
less, and now, as other houses of larger size and more improved style
have sprung up all around the neighbourhood, it has shrunk into the
most diminutive little hut that can well be imagined as a dwelling
house, and it only requires time enough for it to be gone altogether.[1]

Abe's parents were a poor but honest pair, and laboured hard to make
ends meet.  William Lockwood, his father, was a cloth-dresser, and
worked on Almondbury common, about a mile from his home, earning but a
scanty living for the family.  In those days, when machinery was almost
unknown in the manufacture and finish of cloth, the men had to work
harder and longer and earned much less than now.  Those were the times
when hard-working men thought that the introduction of machinery into
cloth mills would take all the work out of their hands, and all the
bread out of their mouths; and this was the very locality where the
greatest hostility was shown by the people to such innovations.  Many a
threatened outbreak was heard of about that time, and in two or three
instances the smouldering fire in the men's minds actually burst forth
into riot and rising, when they found that the great masters were
determined to have their own way and introduce machinery into their
mills.  Abe himself was led, some years after, to take part in one of
these risings, and narrowly escaped the hands of the law, while several
others were lodged for some time in York jail in recognition of the
part they had taken in the riots.

Abe's father was a quiet, moral-living man, whose chief aim for many
years seemed to be to provide for his own household; but in after times
his thoughts were drawn to things higher as well, and he became a
God-fearing man; yet during Abe's early life, the most that can be said
for his father is that he was an honest, hard-working, and
well-disposed man.

His mother was a good Christian woman, and was for a long time a member
with the Methodists in Huddersfield, and attended the old chapel which
formerly stood on Chapel Hill.  There is no doubt that the early
teaching of his kind and pious mother had a great deal to do with the
formation of Abe's Christian character in after years.  Certainly a
long time elapsed before there was any sign of spiritual life in her
son; indeed, she was called away to her eternal rest before there was
any indication of good in his heart; what matters that? the good seed
was there; it would bide its time and then grow all the stronger.
Sometimes people conclude that because there is not immediate growth
there is no life; this does not follow; the grain may slumber for
years, then wake up and grow rapidly.  I on one occasion saved some
orange pippins, dried and planted them with the hope that they might
grow; as time went on, I watered and watched them, but there was no
indication of growth; months went by: I lost heart, gave over watering,
threw the plant-pot in which they were sown out of doors; a year was
gone by and more, when one day my eye fell on this same pot all covered
with green growth.  "Hey! what's this?" why, positively, they are young
orange plants, standing up hardy and healthy, protesting against my
want of faith and patience.  It is often the same with the growth of
other seed in the human breast; when parents have waited long in vain,
their faith grows gradually less and less, until it dies out in
despair; but the good seed may not die, it is sleeping, it lives its
winter life, and then under the tender and genial touch of some
spring-like influences it begins to grow.  "Be not afraid, only
believe," said the Master of the vineyard.

Why the young baby that had come to reside in that little cot should
have the honourable name of Abraham may be a subject of question by
some.  It evidently was not to perpetuate his father's name, though
from the beginning of generations this has been a sufficient argument
for calling son after father; on that ground John Baptist had a narrow
escape from being called Zacharias.  That however could not influence
the decision in Abraham Lockwood's case, because his father's name was
William.  Perhaps it was that the child indicated a patriarchal spirit,
and conducted himself like a _stranger in a strange land_, in which
case there might be a suggestion of that name.  Perhaps it was a piece
of parental forethought, for knowing well that they could never confer
riches upon him, or place him in a position to make them himself, they
determined to do that for him, which everyone must say is far better,
they would see to it that he had a _good name_ among men, and so they
called him Abraham.  This ancient and venerable name, however, soon
underwent a transformation, and appeared in the undignified form of
"Abe."  The alteration at least exhibited a mark of economy, even if it
involved the sacrifice of good taste; there certainly was a saving of
time in saying "Abe" instead of "Abraham," which is very important when
things have to be done in a hurry; and then it may be that to some ears
it would sound more musical and familiar than the full-length
designation.  Howbeit, there always seemed a strange contrariness
between Abe and his name.  When he was a baby they called him by the
antiquated name of "Abraham."  As he grew older and bigger, they
shortened his name to "Abe," and when he was a full-grown man, and
father of a family, he was commonly known as "Little Abe."  The name
and the bearer seemed to have started to run a circle in contrary
directions, till they met exactly at the opposite point in old age,
when for the first time there was seen the fitness between the man and
his name, and he was respectfully called "Abraham Lockwood."



[1] Since the above was written, this little cottage has been removed
to afford room for a larger building.




CHAPTER II.

Early Incidents.

Nothing particular is reported of his early life in that little home;
there are no accounts of any hair-breadth escapes from being run over
by cart-wheels, or of his being nearly burnt to death while playing
with the kitchen fire, or of his straying away from home and taking to
the adjacent woods, and the whole neighbourhood being out in quest of
him, or that he even, during this interesting period of his history,
either fell headlong into a coal-pit, or wandered out of his depth in
the canal near by; there is, however, every probability, considering
his lively disposition, that his mother had her time pretty well
occupied in keeping him within bounds.

On reaching the notable age of six years, a very important change came
over the even course of his young life.  His parents sent him to work
in a coal-pit; people in these days will scarcely credit such a thing,
but it is nevertheless true; nor was this an extraordinary case, for
children of poor parents were commonly sent to work in the pits at that
early age, when Abe was a child.  The work which they did was not
difficult; perhaps it might be the opening or shutting of a door in one
of the drifts; but whatever it was our hearts revolt at the idea of
sending a child of such tender years into a coal mine, and thanks to
the advance of civilization, and an improved legislation on these
things, such an enormity would not now be permitted.

In some dark corner of that deep mine poor little Abe was found day by
day doing the work assigned to him, and earning a trifle of wages which
helped to keep bread in the little home at Lockwood Scarr.  He went out
early in the morning, and came home late at night, with the men who
wrought in the same pit, his little hands and feet often benumbed with
cold and wet, and he so tired with his toils that many a time his poor
mother has had to lift him out of bed of a morning, and put his little
grimy suit of clothes on him, and send him off with the rest almost
before the child was awake.  Many a time he was so weary on coming out
of the pit that he has not been able to drag himself along home, and
some kind collier seeing his tears has lifted him on his shoulder and
carried him, while he has slept there as soundly as if on a bed of down.

Some few years passed on, during which time Abe continued to work in
the coal pit with but little change, except that as he grew older and
stronger he was put to other work, and earned a better wage.  His
parents, however, were not satisfied that their son should live and die
a collier, they thought him capable of something else; besides that,
there were always the dangers associated with that calling in which so
many were maimed or killed.  They therefore determined that their son
should be a mechanic, and learn to earn his bread above ground.  After
a while they found a master who was willing to take him into his employ
and teach him his handicraft.  It was customary in those days for a
master to take the apprentice to live with him in his house, and find
him in food and clothes.  So Abe was given over to his new master, with
the hope that he would do well for him, and the boy would turn out a
good servant.

Now it is quite possible all this was done by the kind parents without
consulting Abe's mind on the subject, which certainly had a good deal
to do with the realization of their hopes, more perhaps than they
thought; however they soon discovered it, for in a day or two Abe
returned home with the information that he didn't like it, and should
not be bound to any man.  It was a sad disappointment to the honest
pair, who had begun to indulge in expectations that some time "aar Abe
may be mester hissen;" they however saw that it was of no use pressing
him to go back, and so they compromised the matter by setting about to
find him another master.  Abe was again despatched from home with many
a kind word of advice, and the hope that he would mind his work, learn
the trade, and turn out to be a good man.  But what was their surprise
and pain at the end of about a week to see Abe walk into the house
again with a bundle in his hand.  "Oh, Abe, my lad, what's brought thee
here so sooin? what's ta gotton in th' bundle?" exclaimed his mother.
"Why, gotton my things to be sure; I couldn't leave them behind when
I'm going back no maar;" and sure enough he had come home with the
information as before, he didn't like being bound to any man.

The probability is that there was something in the kind of treatment
Abe met with in both those cases that helped to set his mind so much
against the life of an apprentice away from home.  All masters in those
days were not particularly kind in their manners towards apprentices:
some honourable exceptions could easily be found no doubt, but as a
rule, boys in such positions were not very kindly used; hard work from
early morning to late at night, hard fare at meal times, hard cuffs
between meals, and a hard bed with scanty covering at nights,--it was
no very enviable position for a youth to occupy, and certainly not one
to which a spirited lad would quietly submit.  It may be that Abe,
during the short probations he had served at these two places, had
learnt too much of the ways of the establishments for so young a
hireling, and found they would not suit his peculiar tastes, and
therefore he decided twice over to return home, bringing his bundle of
clothes without giving any explanations or notice to any one.

Be that as it may, here he was at home again a second time, much to the
annoyance of his father, who was bent upon the lad learning some
handicraft.  Abe remained at home a short time, when one day his father
told him he had got another place for him, with an excellent man, who
would take him a little while on trial, and if they liked each other he
might then be indentured.  His father had been at some trouble to find
a master farther away from home, in the hope that when once Abe was a
good way off he might be induced to stay; in this he was acting on the
principle that the power of attraction is weakened by a wider radius,
which may be correct when applied to some things, but not to all.  This
new master lived in Lancashire, and thither young Abraham was sent in
due course.  A month or so passed away, and all seemed to promise a
satisfactory arrangement, until one morning Abe heard a conversation in
the family, from which he gathered that his master was going to
Marsden, where he expected to meet Mr. Lockwood at a certain inn, and
make final arrangements for Abe's apprenticeship.  This opened the old
sore; Abe couldn't rest: "he wouldn't stay, that he wouldn't, he would
be off home;" but how was he to get there? he didn't know the way, and
thirty miles or more was a long journey in those days.  He determined
therefore to keep his eye on his master until he saw him off for
Marsden, which was more than half the distance to his home, and then he
set away after him on the same road, never losing sight of him for one
minute.  On they went mile after mile along the roads until they
reached Marsden, where he saw his master enter the inn.  Now Abe had to
pass in front of this very house, but he didn't want to be discovered,
so he adroitly turned up his coat collar over the side of his face, and
pulled down his cap, and set off running as fast as he could, and just
as he was passing the inn he took one hurried look from under his mask,
and there, in the open window, he saw two men side by side, his master
and his father.  Of course he concluded they must have seen him, and
would be out immediately to fetch him back; this idea only lent speed
to his weary feet, so that he ran faster than ever on through the
solitary street of the old village, away out on the road, never turning
to look behind, lest he might see all Marsden coming in pursuit of him.
Exhausted nature however at length compelled him to slacken his pace,
and on turning to look back he found he had only been pursued by his
own fears.  The two men sat still in the inn, talking over and settling
the terms of the apprenticeship, fixing the time when the indenture
should be signed and the boy bound to his new master.  Each of them
took his journey homeward; neither of them was prepared for what
awaited him.  One of them found on arriving home that Abe had gone, and
the other discovered the very opposite, that he had come, and both were
alike vexed.

It is likely that poor Abe would have had to trot back again the next
day if his mother had not taken his part.  Dear woman, she had been a
whole month without seeing her boy, and many an anxious thought had she
about him during that period; many a time when her fond heart yearned
for him, she had well nigh said she wished they had never sent him
away; many a time when some foot had been heard at the door her heart
stopped at the thought, that it might be him; and now that he had come,
really come, had run so far to be near her, had come so weary,
footsore, and hungry, had laid his weary head on the end of the table
and wept tears of trouble and pleasure, had fallen asleep there as he
sat, she put her kind arms around him, kissed his hot forehead and
said, "Dear lad, they shall not take him away from his mother any more
for all the masters and trades in the land."  So it was of no use that
Mr. Lockwood should argue for his going back; he had to yield
inevitably, for what man can think to contend long against his _better_
half?  From that time all attempt to bring Abraham up as an artificer
ended, and he found employment with his father as a cloth-finisher, at
which he worked most of his lifetime afterwards.

Soon after these stirring little events had gone by, another happened
in that household which brought far more pain and anxiety than anything
that had preceded it.  The youth who would not be parted from his
mother, could not prevent his mother from leaving him, and the
separation took place; death stept in, and without regard to the fond
feelings which bound that little household together, bore away the wife
and mother to the spirit land, while her body was laid among the dust
of others in the yard of the old brick chapel in Chapel Hill,
Huddersfield.

What a gap it made in that house! in the hearts of its inmates it left
an open wound which only long months of patient endurance could heal.
When a mother's dust is carried out and laid in the grave, it is the
light of the domestic hearth gone out; it is the sweetest string gone
from the family harp; that bereavement is like the breath of winter
among tender flowers; the live tree around which entwined tender
creepers is torn up, and they lie entangled on the ground, disconsolate
and helpless, until the Great Father of us all shall give them strength
to stand alone.

Abraham Lockwood's mother was dead, and a kind restraining hand, which
many a time kept his wild and wayward spirit in subjection, was thereby
withdrawn, and the ill effects in time began to show themselves in his
conduct.  As he grew older, and the trouble consequent on the loss of
his mother wore off, Abe gradually associated with evil companions,
fell into their habits, until he became a wild and wicked young man.
He never sank into those low habits of which some are guilty, who
neglect the appearance and cleanliness of their own person, and go
about on Sundays and weekdays unwashed and in their working attire.
Abe had more respect for himself, and was always looked upon among his
friends as a dandy.  I have heard old people say he was a proud young
man, and withal of a very sprightly appearance.

Abe took great pride in his personal appearance, and when not in his
working clothes he usually wore a blue coat in the old dress style,
such as "Father Taylor" would call "a gaf-topsail jacket."  There were
the usual and attractive brass buttons to the coat, drab knee-breeches,
blue stockings, low tied shoes with buckles; and really everyone who
knew Abe thought he was a proud young man.  Perhaps he was, but it is
not always an indication of pride when young people bestow more care
upon their appearance than do their fellows; it may arise from a desire
to appear respectable and be respected.  No one will think I am trying
to extenuate the foolish and extravagant love of dress which some
people show, who adorn themselves in silks or broadcloth, for which
they have to go into debt without the means of paying.  Some are most
unsparing in the way they lavish money on their own persons, but only
ask them to bestow something on a charitable institution, or on the
cause of God, and how poor they are; how careful not to be guilty of
the sin of _extravagance_; how anxious not to be _generous before being
just_.

There is a propriety which ought to be observed with regard to dress as
well as other things, and it will commend itself to the judgment as
well as to the eye.  Some young people are the very opposite to Abe;
they bestow scanty attentions on their appearance,--how can they think
that any one else will pay them any regard?  Their appearance is like
the index to a book; you see in a minute what the work contains, and so
you may generally form a correct idea of the character of an individual
by his habitual personal appearance.  "Character shows through," is a
good saying, and would make a profitable study for most of us; it shows
through the skin, the dress, the manners, the speech, through
everything; people ought to remember this, and it would have a good
influence on their conduct.

A few years after his mother's death his father married again, and
removed about a mile further up the hill, to a place called Berry Brow.
This village is situated about two miles out of Huddersfield, and is
the notable place where "little Abe" spent the greater part of his
days.  It stands on the brow of a hill which bounds one side of the
wealthy and picturesque valley that winds along from Huddersfield to
Penistone.  It boasts one main street, which sidles along down the
hill-side with here and there a clever curve, just enough to prevent
you from taking a full-length view of the street; on and down it goes,
the houses on the one side looking down on those opposite, and
evidently having the advantages of being higher up in the world than
their neighbours, until it terminates in the highroad leading out of
the village towards Honley and Penistone.

Run your eye down over the breast of the hill, and you have a
delightful landscape picture, comprising almost everything which an
artist would deem desirable for an effective painting, and a _little to
spare_.  There, nearly at the bottom of the gradient, stands the
handsome old village church, with its tower and pinnacles, reaching up
among the tall trees; and around it, a consecrated enclosure, guarding
the monuments of the dead, which are mingled with melancholy shrubs,
planted there by hands of mourners whose memories of the departed are
fitly symbolized by those perpetual evergreens.  On this side and
beyond the sleeping graveyard, on either arm, are scattered, in pretty
confusion, the houses of those who have retired from the main street
for the sake of a little garden plot or other convenience.  Now there
is some pretence at a terrace, numbering two or three dwellings; then
an abrupt break, and houses stand independent and alone as if quietly
contemplating the lovely scenery of valley, hill, and forest, which are
visible from that spot.  Down there in the bottom of the valley, stand
those mighty many-windowed cloth mills, whose great flat, unspeakable
faces, seem to be covered all over with spectacles, out of which they
can look for ever without winking; there the men, women, and children,
born and bred in the hills, find honest toil with which to win bread
and comforts; while with a twisting course there runs along the wealthy
dale a little river, from which these giant mills suck up their daily
drink.  Across the narrow valley and you are into a dense woody growth,
which climbs the hills to their very crown, and sweeps away, mingling
with the sky.

To this village the Lockwood family removed; and coming more directly
under religious influences, the father very soon became converted, and
united with the Methodist Church, along with his wife.  This had a
great influence on Abe for good; he began to attend the Sunday-school,
which was conducted in a room, in what was called the Steps Mill, on
the road between Berry Brow and Honley.  This was Abe's college; here
he began, and here he finished his education; no other school did he
ever attend; and for what little knowledge he had, he was indebted to
the kindness of those who taught in that school; yet all he learnt here
was to _read_.  _Writing_ was a branch of study which Abe thought
altogether beyond his power; many times he endeavoured to learn the
mysterious art, but after struggling on as far as the stage of pothooks
and crooks, he gave up in disgust, and never tried again.  He used to
say he firmly believed the Lord never meant him to be a writer, or he
would have given him a talent for it.  Now in this Abe was certainly
labouring under a false impression, and underrating his own ability; he
was as well able to learn the art of writing as many others in similar
circumstances.  How many persons have we known who have grown up to
manhood and womanhood, before they knew one letter from another, and
yet they have commenced to learn, and persevered in the work, until
they have attained at least a moderate proficiency, and some even more
than that.  What Abe lacked more than talent, was a determination to
learn; for if he had been resolved, he could have become a good penman
as well as others; in this he was to blame, whether he thought so or
not.  Education can only be had by those who will work for it, and
considering its immense value to every person, all who neglect it are
blameworthy, and must pay the penalties, as Abe did all through his
life.




CHAPTER III.

His Conversion.

People talk of great changes in life, and point to periods and events
which seem to have turned their whole course into a different channel;
but there is nothing that can happen to any individual which will make
such an alteration in his life _as conversion_.  Thousands of persons
who had been almost useless in the world, after that event have become
valuable members of society; others who have neglected and abused their
talents and opportunities, have become thoughtful and diligent; others
who have lived in riot and sin, wasting the energies of body and mind,
have learnt to live at peace with all men, and walk in the fear of God
and hope of heaven.  Having become new creatures, they have shown it in
every line of their conduct.  "Old things have passed away, and behold,
all things have become new."

It was never more strikingly illustrated than in the case of Abraham
Lockwood.  For a length of time after he had begun to attend
Sunday-school, there was a manifest difference in Abe's manner.  Not
that he was really living a better life, for he was just as sinful as
before, only he was _not now thoughtless_; he might go to the ale-house
with his associates, but he went home to think about it after; he might
swear and laugh like the rest of them when they were together, but he
was no sooner alone than he felt the stings of a remorseful conscience;
he was gradually getting into that state when a man dreads to be alone
with himself; there was always something speaking to him from within,
and the voice was getting stronger and stronger every week, till
sometimes it fairly startled him, and made him afraid; often he would
try to run away from it, but it was of no use; the moment he stopped,
panting from the exertion, it was there again; many a time he tried to
deaden the voice in the deafening noise of the mill, but the more he
endeavoured to destroy it, by some mysterious contradiction, the more
intently he found himself listening for it; it spoilt all the pleasures
of sin by its presence; it was with him night and day; it followed him
in his sleep, and was waiting for him when he awoke; it made him
miserable.  Poor Abe was _under conviction of sin_; he was tasting the
wormwood of a guilty conscience, than which nothing is more dreadful,
and nothing is more hopeful, because it is the bitter that oft worketh
itself sweet; it was so with Abe.  While he was in this state of mind,
the Rev. David Stoner came to preach in the Wesleyan Chapel at
Almondbury.  His fame drew many to hear him, and among the rest Abraham
Lockwood.  He went partly out of curiosity, and partly in the hope of
getting relief to his mind; however, he only came away worse than
before; he was miserable, and it now began to show itself to his
companions.  "Pain will out," like murder.  "What's the matter, Abe?"
they would say to him.  "Oh, nothing particular," he would reply.  And
then among themselves they said, "Abe looks very queer, he's ill;" then
they tried to enliven him.  "Come, cheer up, old boy, we'll have a
yarn."  One would tell some droll tale, and another would say something
comical in order to make him laugh; and laugh he did, he must laugh; it
would never do to let those fellows know what was passing in his mind;
so he laughed loud as any of them, but what a laugh!--how empty and
hollow, how joyless and unreal, how unlike his former bursts of
feeling!--a got-up laugh, which shewed plainer than ever _something was
wrong_.  Abe knew it, and he felt it was of no use trying any longer to
keep up a sham happiness, and all the time be in torments from a guilty
conscience; he therefore resolved to give up sin and lead a new life.
He probably was hastened to that decision by a remark which fell from
his father's lips; the old man had noticed for some time that Abe was
not in his usual spirits.  He would come home of an evening and sit
looking into the fire for an hour without speaking or moving; he had
given over singing in the house, and he seemed as if he hadn't spirit
enough left to whistle to the little bird in the cage; his meals lay
almost untasted, and his tea would go cold before he had taken any.

"Come, my lad, thaa mun get thee tea thaa knows," said the old father
one evening.

"Yes," said Abe, as he pretended to push something into his mouth.

"What's matter with th'?" the father inquired; "thaa's not like
theesen, nor hasn't been for mony a week."

Abe's eyes grew moist, and his chin trembled, but he called himself to
order, no babyism now.

The old man, still looking at him, and keen enough to notice the
struggle he had to master his feelings, went on to say, "Thaa's poorly,
my lad, thaa mun goa to th' doctor, and see if he canna gie thee
some'at."

"No earthly doctor can do onything for me," answered Abe; "it's th'
Physician of souls that I want.  Oh, father, I am unhappy; my sins are
troubling me noight and day; I don't know what will become of me: _I
feel like lost_."

"My poor lad, the Lord have mercy on thee," replied the old man, as Abe
put on his cap and walked hurriedly out of the house.  He went out
scarcely knowing why; perhaps to hide his trouble from his dear old
father; perhaps to smother his emotions, which were rapidly gaining the
mastery over him, or maybe he knew not why,--an impulse was upon him,
and it carried him forth into the cool evening air; away he went at a
brisk walk from the village in the direction of Almondbury common.
Faster and faster he went, faster and faster as if to keep up with the
rapid current of his thoughts; the distance was uncounted, the
direction unheeded, the time forgotten; one thought only occupied his
tempest-torn mind, what must he do to be saved!  There are some who
would think him very foolish to give himself so much concern on a
matter of that sort; but the fact is, Abe was just beginning to act the
part of a wise man in renouncing his old habits and declaring for
Christ.  No human eye followed him on that lonely walk to the common,
and no human friend accompanied him; he was alone, the thought pleased
him; he looked around all over the face of the common, but no person
was visible.  _Abe was alone with God_, and he determined to speak to
Him, and tell Him all his burden of sorrow.  Near to where he stood,
there was a large tree growing, whose lofty branches were uplifted to
heaven; it stood just at the bottom of a little grassy slope of four or
five yards deep, and close to the side of a small clear stream of
water, which ran gurgling and rippling along, moistening the great
roots of this tree; it was here, under its spreading boughs and gnarled
trunk, _Abe found a place for prayer_.  Down on his knees he cast
himself, and his first utterance consecrated that spot as a closet,
"God be merciful to me a sinner!"  He only needed to utter the first
cry, others followed in rapid and earnest succession, till all the
restraints upon his soul were broken asunder, and in an agony he
wrestled for salvation.  Hour after hour fled by; twilight gave place
to darkness; lights shone from the cottage windows away on the
hill-sides; distant watch-dogs answered each other's unwearying bark;
neighbours in the village yonder, stood chatting by their open doors in
the quiet night, and in many a cottage home hard by, children and
grown-up men sat quietly eating their last meal before retiring to bed:
but none of them knew that out on Almondbury common, at the foot of a
great rude tree, a man, one of their neighbours, a sinner like
themselves, _was praying_.  No, no, they didn't know: there is many a
thing goes on of vital interest to us, which even our nearest friends
know nothing about; but there are other eyes, invisible, which look
down upon us from their starry heights seeing all our ways.  So they
looked, while Abe wrestled for liberty.  His chief snare at this time
was, that he was _too bad for Christ to save_; it was a terrible
thought to him, and had so much of seeming truth in it, that he at
times almost despaired; then again he remembered that he could not be
too bad for Christ to save; no, HE could save to the very uttermost all
that came unto Him; Abe tried to believe that with all his heart, and
as he struggled against his doubts and fears, faith grew stronger and
bolder, then in a moment the snare broke, the dark cloud over his soul
burst, and out from the cleft there came a voice, which thrilled his
whole being.  "Arise, shine; for thy light is come, and the glory of
the Lord is risen upon thee."  "Glory!  Glory!!  Glory!!!" burst from
his enraptured lips; his "light was come,"--what a light! a soul full,
_full_ of the light of Divine smiles.  No wonder Abe forgot everything
else, in the joys of that ecstatic moment.  He leaped, laughed, wept
shouted the praises of God till his voice might have been heard far
away over the waste, as he turned his steps towards home that night.
"Why, he's made a bron new man o' me.  I hardly know mysen.
Hallelujah!"

He was not long in reaching home, nor long in letting them know, when
he got there, what a change had come over him.  In he went, with a face
shining in all the brightness of his new-found joy.  "He's made a bron
new man o' me!  He's made a bron new man o' me.  Hallelujah!
Hallelujah!"

The change in his whole manner and appearance was so great, that his
poor old father was at first alarmed lest he had gone wrong in his
mind; but Abe assured him he had just got right, and by God's help he
meant to keep so.

Oh, if Abe had just got right by the wonderful change which God had
wrought in him, (and who can doubt it?) how many there are in the world
_who are all wrong_, living the wrong life, striving for the wrong
things, going the wrong way, and running towards the wrong goal!  Oh,
how many are spending this short life in the pursuit of things which
are worthless and worse; sacrificing their souls' best interests for
the brief indulgence of sinful tastes, or spending the rapidly
accumulating years of their life in dark indifference to eternal things!

The escape of one such sinner as Abe from the captivity in which the
ungodly are all held, may for a brief hour excite remark, perhaps a
desire for liberty, too, in the minds of some others; but these good
desires are often only of short duration, they die where they were
born, and almost as soon, and the soul returns to its former state; the
sleeper slumbers on; the drunkard drinks harder; the swearer blasphemes
more fiercely; the libertine indulges in greater excesses; and all
these hordes of ungodly men push on again down the broad and easy
incline to the pit of Hell.  Do people know that the end of a sinful
life is Hell?  Do people believe?  Why, then, do they press their way
down to such a place?




CHAPTER IV.

Abe a New Character in the Village.

"Hast ta yeard th' news?" said one neighbour to another, on the morning
following the happy event narrated in the preceding chapter.

"What news dost ta mean?"

"Aye well, thaa has'n't yeard what happened last noight; doan't look so
scared, mon; th' mill worn't burnt daan; nor th' river droid up; nor
Amebury (Almondbury) common transported; but some'at stranger nor that."

"Why, whatever dost ta mean?"

"I mean that Abe Lockwood's been and gotton converted last noight, and
he's up and off to his wark this morning, shaating and singing like a
madman."

"Abe Lockwood converted!" replied the other in astonishment, and
pausing between each word, as if to realize his own sayings.
"Nay,--I'll niver believe that."

"It's as true as thaa and me is here; his father telled me he wor aat
hoalf at noight on Amebury common, crying and praying by a big tree
roit, and he gat converted there all alone; and when he came into th'
haase, his face was shining like th' moonloight."

Here was news for the people of Berry Brow, and how it flew from mouth
to mouth, and from house to house, till, before many hours, almost
every person in the village knew of the wonderful change which had come
over Abe.  Some doubted the report,--"It canna be soa," said one;
another "would sooiner think of ony one than him; he's making game
on't, I'll lay onything."  Others thought, "If he's turned religious,
it's no matter; he'll be as wild as iver by th' week-end."  It was out
of all character for Abe Lockwood to be anything else than he had been,
a rollicksome, laughing, drinking, ungodly young man.

How often people talk in this way, when they hear of some giving their
hearts to God; "They won't stand long; give them a month, and it will
be all over," and such like injudicious things are said even by some
who ought to have more discretion.  People talk without thinking, or
make such statements to cover their own shortcomings and faults.  Why
shall they not stand? are they in the keeping of a feeble or fickle
Saviour? isn't His grace as strong as sin? is not Jesus always mightier
than the devil? and have not millions of the greatest sinners who have
found the Lord, stood firm against the snares of the world, and all the
devices of the wicked one?  "He won't stand," is an old lie, which
every young believer must set at defiance.  "Stand fast, therefore, in
the liberty wherewith Christ hath made us free, and be not entangled
again with the yoke of bondage."

"Weant I stand," said Abe, "then I'll fall, but it shall be at the feet
of Jesus."  Ah, that is the best way to stand; fall at the feet of
Jesus.  It may seem a paradox in terms, but it is not in truth; it is
on the Apostolic principle, "When I'm weak, then am I strong."  So poor
Abe laid himself down in order that he might not fall, and this is a
plan which others might try in times of spiritual peril, and so escape
the danger of backsliding.

Among others who canvassed the subject of his conversion were his old
companions.  One had gone out from among them that they were sorry to
lose; he was such a merry fellow; his face was always sunny; his
comical sayings had filled the public-house with roars of laughter many
a time; he could sing a song better than any of them, and he was always
ready; he was open-handed with his money whenever he had any; and
indeed, he possessed most of the qualities which make a man a favourite
among boon companions.  His going out left a blank which was more felt
than seen; a vacant seat in a public-house is soon filled; so if Abe
was not there to occupy his own place someone else was; but no matter
who of his old associates were present, everyone felt Abe was absent,
and couldn't help showing it in some way.

They had all observed that he had not been exactly himself lately; "a
little down in the mouth," and very quiet at times; but never divining
the reason, they had put it down to the wrong cause, or thought very
little about it; and then Abe had so often roused himself out of these
moods of mental abstraction by taking "another glass," and having
another song, that he had kept his companions completely ignorant of
the work which was going on in his mind.  So now it burst upon them
like a gun-shot; they were amazed; but the devil seldom deserts his
victims at a time like that; it would not be safe, he might lose some
more of them; he comes to their help and counsels them as to their
conduct.  "Well," says one of them as they gathered in their usual
place of resort one night, "I s'pose Abe Lockwood will be gone to
prayer-meeting to sing Psalms with the old women," at which the whole
company burst into a loud laugh at Abe's expense, and yet it cost him
nothing, which was more than any of them could say of the drink they
consumed that night.

Abe Lockwood had left them,--he was a changed man; he had been
converted on Amebury common; he had turned off into an entirely
different course from theirs; he was a better man than any of them:
many such thoughts as these would obtrude themselves on the minds of
his former friends, and linger there in spite of all their efforts to
keep clear of them.

Some time elapsed before any of these old associates were brought into
immediate contact with Abe; whether they purposely kept out of his way,
or he out of theirs, is not easy to say; perhaps both would be correct.
He no doubt felt safest and happiest away from his old companions and
everything which reminded him of them; they, too, had a misgiving that
whenever they did meet Abe, he would say something that might make them
uncomfortable; for they knew he would not beat about the bush, he would
tell them his mind about their ways: so on the whole it was best to
keep out of his way as long as they could.

Meanwhile, Abe was gathering strength day by day, for he was living in
the constant spirit of prayer, which is the way to be strong.  Night
after night, a lone man might be seen kneeling at the root of a great
tree on Almondbury common, pouring out his soul in prayer to God, until
that spot became to the new convert the very gate of heaven; and for
long years after, when Abe was established in the faith, he still
frequently found his way there to pray; during the whole of his
subsequent life, he never passed that spot without turning aside to
hear what the Lord would say to him.  Many of the most delightful times
he ever had were experienced at the foot of that tree; and a visit
there, where he breathed the native air of his spiritual life,
invariably brought the glow of religious health to his soul.

As weeks and months went by, the people of Berry Brow became used to
the fact of Abe Lockwood's conversion, and it ceased to excite any
particular remark, except such as might pass between neighbours on
seeing him go by.

"Aye, mun, what a change is in yon lad," one would say.

"You are roight naa," would be the response.

"He wor as big a rake as ony i' th' parish a few months sin'; I'd never
ha' thowt o' Abe Lockwood turning religious."

"No, nor me noather, but we niver know what 'll come to us."

"No,--gooid-noight."

One day Abe and a former companion of his met full in front; there was
no sliding away on either side,--they must speak.  Both of them
experienced a slight nervousness at first, but Abe plucked up courage
and came boldly on.

"Naa, lad, haa art ta?"

"Oh, why, middling like, haa's yersen?"

"Aye, mun," said Abe, "it gets better and better, religion is th' best
thing i' th' world; it's made me th' happiest chap i' Berry Braa."

"Why, thaa looks merry," said his companion.

"I is merry, and only wish thaa wor like me," and then Abe went on in
his own simple, earnest, and homely manner to preach Jesus to his
friend; and before they parted, the man had proof enough that Abe had
found a better way of living than his former one.

Many a time, as weeks and months rolled by, he was thrown for a short
time into company with one or another of his old yoke-fellows in sin;
and often did they endeavour to lead him back again into the ways and
haunts he had forsaken; but no, no, he was not to be moved out of the
new path which he had taken for time and for eternity.

Abe was a very plain-spoken man, and sometimes used phrases which were
anything but refined, but this was compensated for by their good sense.
Sometimes, when Satan was tempting him to give up his religion, and
return again into the ways of sin, he would exclaim, "What! give up my
blessed religion and return to thy swill-tub agean; I should be a great
fooil to do that,--does th' want to mak' me like an owd saa (sow),
that's been weshed, and then runs back into t' muck agean; nay, thaa's
rolled me i' sin lang enough; I'm thankful to be aat o' thy mud-hoil,
and by the help of God, thaa'll get me there no maar."  Then perhaps,
when in conversation with some unconverted neighbour on the
all-absorbing theme of religion, he would break out, "Aye, mun, yoa
doan't know haa grand it feels being weshed, weshed i' th' blood of th'
Lamb.  I wor that mucky, all th' waiter i' Holmfirth dam couldn't mak'
me daacent, but a drop of His blood did it in a moment.  Glory to God!"

Ah! the precious blood of Jesus can make the foulest clean; no matter
how long or how deep sin has reigned in his heart, Jesus is able to
remove it entirely, and bring in His grace and peace.  He is a
wonderful Physician, there is none like Him; He has never been baffled
yet, though for nearly two thousand years He has been called to
exercise His power on the outcasts and incurables of our race.  He
knows the disease with which every poor sinner is afflicted, and He
also understands the cure; sinners who have long been given up by
themselves, and others as well--poor, abandoned things, who have been
kicked out of all orderly society, and left to rot in the moral filth
of the streets, or die in the sewers of iniquity, have been found by
Him, lifted out of the mire, washed in the streams of His grace,
clothed in His righteousness, and made fit to sit among princes.

  "Jesus, Thy blood and righteousness
    My beauty are, my glorious dress;
  'Midst flaming worlds, in these arrayed,
    With joy shall I lift up my head."




CHAPTER V.

In Membership with the Church.

As soon as Abe Lockwood found the Lord, he felt it was his duty and
privilege to unite himself with the people of God, and he therefore
lost no time in seeking membership.

THE METHODIST NEW CONNEXION at that time had no chapel in Berry Brow,
but conducted prayer-meetings, and held a weekly class in a cottage
somewhere in the village.  Abe knew these humble, earnest people, and
felt drawn towards them by strong sympathy; he was sure he could feel
at home among them, and they would be of very great assistance to him
in building up his Christian character.  What made him all the more
willing to throw in his lot among them, was the fact that some of them
had frequently shown an interest in his spiritual welfare before he
became converted, and had endeavoured to induce him to attend their
meetings; and now when they all knew the change that had taken place in
him, they were the first to go after him and offer him the right hand
of fellowship,--so he at once united himself heart and hand to their
little band.

It would be well if that zeal and watching for souls, which
characterized the early Methodists, were more frequently displayed
among their successors; how many who are now merely hovering outside
the Christian Church, afraid to run after the pleasures of sin, ashamed
to avow themselves in quest of salvation, would be brought to decision,
and enabled to lead a happy and useful life.

There are many thus hanging on the skirts of almost every Church,
waiting to be gathered up, and shame on the members who quietly and
indifferently permit this!  It must not be; men's souls are too
precious to be trifled with; they have _cost too much_ for us to allow
them to starve and die on our doorstep; open the door, put forth your
hand, draw them kindly, but firmly, into the family of the Lord; few of
them will have heart to resist such efforts to save them; but if they
do, then go out to them, stay with them, persuade and entreat them,
pray for them, pray on and on, and in the end you will prevail.  We
want more of this watching and waiting for souls in Churches; may God
lay these souls on our hearts!

Abe became a member of the Methodist New Connexion in Berry Brow when
it could scarcely be considered a Church, inasmuch as neither Christian
sacrament nor preaching services were established there: it was merely
a class belonging to the society in Huddersfield.  That class, however,
was the living germ out of which was in due time developed a strong and
flourishing Church, having now a commodious chapel, and also an
excellent Sunday School, in which are growing up hundreds of
interesting children, who will some day be a blessing to the
neighbourhood, and an honour to the Church of Christ.

To this little band of disciples our friend Abe was a most valuable
addition; not that either then or afterwards he brought them wealth,
for he was always poor, but because he contributed a zealous, praying
spirit, and encouraged the little flock to fresh exertions.

He was no sooner admitted among them, than he began to exercise his
talents in prayer-meetings, and although he sometimes got confused in
his utterances, he didn't care much, for he used to say, "Th' Lord
knows what I mean, and He can soort th' words, and put 'em in their
roight places; bless Him, He can read upsoide daan, or insoide aat."
But time and constant exercise made a wonderful improvement in this
respect, and as Abe felt less difficulty in uttering what he meant, he
also experienced less restraint of spirits, and began to show himself
in his own peculiar style.

He had a way of responding to almost everything that was prayed for,
and interlacing remarks, and sometimes explanations, when he thought
them necessary.  Possibly these comments were more to himself than for
any one else, and were often made quite unconsciously--a kind of
thinking aloud.  A rather amusing instance is given where Abe's notes
of explanation were called forth.  It appears that one night the weekly
prayer-meeting was conducted as usual in the cottage of one of the
members.  Abe was there among a number of others, and they were having
a very lively time together.  As one after another engaged in earnest
intercession at the throne of grace, the feelings of all present became
very elevated, and they shouted for joy.  At length, while one brother
was praying, another got so happy that he could remain on his knees no
longer.  Springing to his feet, therefore, he began to jump, and in one
of his upward movements he brought his head into sudden and violent
contact with a basket of apples, which hung by a nail to the ceiling;
the basket oscillated a time or two, then slipped over the head of the
nail, and spilt its contents on the head of the man that was praying.
This singular event was deemed by him a sufficient reason for
suspending his exercises, and opening his eyes to ascertain the cause.
As soon as Abe observed the suspension of prayer, he exclaimed, "Pray
on, lad! it's nobbut th' owd woman's apple-cart upset," on receiving
which timely exposition of the state of things, the good man resumed
his intercessions, and the meeting returned to its former happy flow of
feeling.  The time came when Abe was looked upon as the life and soul
of these little meetings: his quaint sayings, his earnest prayers, his
happy experience, always animated and strengthened those who were
present, and made the meetings real means of grace.  Then Abe was
always there; he could be relied upon whoever might fail, so that they
all began to depend upon him, look to him, and follow him, till, almost
without knowing it, he had become greatly responsible for the spiritual
life of the little flock in Berry Brow, and mainly instrumental in
laying the foundations of the cause there, which has now grown to very
interesting and influential proportions.




CHAPTER VI.

"For Better, for Worse"

Marriage is a most important step in the life of any person; happiness
or misery in this world depend on it far more than many young people
think.  Nothing demands more careful thought, discrimination, and
prayer, than the choice of a life partner.  Especially professors of
religion should consider this, lest they be tempted to break the
apostolic injunction, and become "unequally yoked together with
unbelievers."

It is painful to see how little regard is paid to this subject by some
who profess to be disciples of Jesus, and yet allow their affections to
be centred upon someone of the world.  Pleased by an attractive
appearance, winning manners, or something else of this kind, they are
beguiled away beyond the line of demarcation which divides the church
from the world, until, by-and-bye, they consummate a union of the
flesh, where there cannot be a union of spirit, and light and darkness
make a poor attempt to dwell together.

Self-deception is a very easy thing in matters of this sort; it is
seldom difficult to find arguments in favour of that which the heart is
set upon.  The one that knows the Lord, will pray until the other is
brought to him; neither will be guilty of casting the slightest
hindrance in the way of the other, etc., etc., but how often have these
pretty delusive devices been cast to the winds, or broken to atoms like
glass toys in after life, and their framers made to pay the bitter
penalties of disappointment, regret, and even backsliding for their
early transgressions?  The selection of a husband or wife is not a
question of mere sentiment or feeling, but one which involves an
important principle.  In making it, we should take God into our
counsel, and abide by His decisions.  A young man who was a member in
one of our churches once opened his mind to me on this subject; he very
much admired a young person whom he mentioned; he said he had been
praying about marriage with her for some time, and had left it entirely
with the Lord, but said he, "I must have her, come what may."  Prayer
with submission like that is only a solemn mockery, and is sure to meet
with its deserved reward.  If we ask God to guide us, we must permit
Him to lead; and whether the outcome suit our feelings or not, we may
rest assured it will be for our ultimate welfare.

In the choice of his wife Abe Lockwood was wisely led, as a long and
happy life together afterwards proved.  It appears that soon after his
conversion, Abe, who was always fond of singing, joined the choir of
the Huddersfield Chapel.  That was the age before organs were thought
of in Methodist places of worship; other musical instruments obtained
in those good old times: fiddles and bass viols, clarionets, flutes,
hautboys, cornets, trombones, bassoons and serpents, delighted the ears
and stirred the souls of our forefathers with their sacred harmony.
Grand old times those were too; there was some scope for the musical
genius and taste of men in those days, when if a man could not
manipulate the keys and evoke the religious tones of a clarionet, he
might vent his zeal in the trombone, or make melody on a triangle;
then, the orchestra was a kind of safety valve, where zealous men might
exert their powers until they were bathed in perspiration and
exhausted.  In those days the musicians were men of considerable
influence in the public services; they could any time keep the
congregation waiting while they tuned up to harmony, or while the first
fiddle mended his string, or rosined his stick.  True, a little
accident would occasionally happen in the midst of the service, such as
the falling of a bridge, but nobody was hurt, it was only a
fiddle-bridge; a nervous preacher might be just a little startled by
the thwack behind him, and a few of the light sleepers might be
suddenly aroused from their deep meditations to venture an
inappropriate response; and other little matters might occasionally
happen, as when some conspicuous instrument became excited, and played
somewhat sharper than the others in the band, thereby giving a twinge
of neuralgia to a few sensitive persons in the congregation; but then
they shouldn't be so sensitive,--others were not, not even the
musicians, and why should they?  Besides, all these things, and a great
many more, too numerous to mention, helped to throw some variety and
feeling into the proceedings, and frequently afforded matter for lively
conversation when the people came out of chapel.  Can any one wonder,
therefore, that the musical taste of the past should steadfastly resist
every effort to bring about a change in the composition and conduct of
our chapel orchestras?

Abe lived and flourished as a singer in those good old days, and it was
one of his greatest enjoyments to take his place among the singers in
the old High Street Chapel, and raise his alto voice in honour of Him
"whose praise can ne'er be told."

But there was another little pleasure which Abe very much enjoyed after
the services, and that was to walk home in company with a young woman,
one of the singers, too, named Sarah Bradley.  She lived at Berry Brow,
and was a member in the same class as himself; she was about his own
age, and while she made no pretensions to beauty, she was what the
neighbours called "a real bonny lass."  Abe thought her the nicest and
handsomest young woman he ever gazed upon.  She was the very light of
his eyes, and her conversation was real music to him; he was so charmed
with her, that he would run a mile any time to look at her bonny face;
his affections were entirely won by her,--which was, by the way, no
little pleasure to herself, inasmuch as she regarded him with very
similar feelings.

There seemed quite a propriety in the mutual affection of these two
young people; it was, to say the least of it, quite patriarchal that
Abraham should love Sarah; but whether Abe ever thought of Scripture
precedent for indulging such sentiment or not, one thing is certain, he
followed the example set by one of old, and took Sarah to be his wife.

The wedding took place on the 10th May, 1818.  There was no extravagant
or improvident display on the occasion.  Abe did, however, put on his
best clothes, and stay from work for that day; and Sally, as he now
began to call her, appeared in a stuff dress, that served as her Sunday
frock for a long time afterwards.  A few friends attended the ceremony
by invitation, and a few more of the gentler sex just dropped in as
they were, to see that the affair was properly done, as well as to
indulge a pardonable liking for that kind of religious service.  Some
of them probably never attended a place of worship except on such
interesting occasions, or in connection with a christening.  Here,
then, was an opportunity for these people to indulge their select
tastes, and they failed not to embrace it.

The ceremony over, the happy pair came forth to be pelted, according to
custom, with rice and old shoes, symbolizing the wishes of the
bystanders, that all through life they might enjoy plenty, prosperity,
and good luck.  Then came the walk home through the village arm-in-arm;
Abe nervous, and Sally blushing under the kind yet familiar
congratulations of their friends.

The day was spent in a quiet, happy manner among the members of the
wedding party, and nothing particular occurred until a little before
seven o'clock in the evening, when all at once Abe got up, reached down
his hat, and prepared for going out.

"Where's ta going?" someone asked.  Sally was looking at him rather
curiously, as if she could not understand his movements.

"Why," said he, "doant yoa know it's my class noight?"

"Well, what by that? they'll niver expect thee t'-noight."

"Oh, but I mun goa."

All present laughed right heartily at his remark, and one of them said,
"Nay, lad, thaa mu'nt goa t'-noight and leave th' wife and all th'
friends; foak 'll laugh at thee."

"Let 'em laugh; th' devil 'll laugh if I doant goa, and foak 'll laugh
if I do.  I'm sure to be laughed at, ony way; I'll goa."  He looked at
Sally for a moment, and saw, at any rate, that she understood him,
although she did smile; so opening the door he shot out, saying, "I
shalln't be long, lass."  He went to his meeting just the same as
usual, and no matter to Abe if his leader and class-mates were all
surprised to see him, he was quite as comfortable as if a wedding were
an every-day event with him.  Abe's maxim was to allow no hindrance to
stand in the way of his duty to God.  Christ came first with him, his
wife stood next; and as he began, so he continued through all his
marriage life.

This worthy couple began housekeeping in a very humble way,--it was
really "love in a cot,"--and with very limited means; but they were
happy in each other and happy in God.  Sally made a good wife, and
contributed greatly not only to her husband's happiness, but also to
his usefulness in the Church.  Too much can hardly be said in honour of
that humble and devoted woman, whose great study, during all their life
together, was to make home most attractive to her husband, and his
path, as a Christian, easy.  When the charge of a large family came
upon them, she cheerfully and studiously undertook the multitudinous
little offices and cares that always come, under the circumstances, and
threw as little as possible upon her partner in the house; for she used
to say, "Dear man, he has enough to do to find us in bread, without
troubling to put it into our mouths."  Ah, and when there was scarcely
even bread for them, which often happened in those hard times, she
would scorn to murmur at her husband, or utter a word that seemed like
a reflection upon him; no, she was united to him "for better, for
worse," and she bore whatever came with a noble and patient fortitude.
Many a time, however, had she, poor thing, to go to her heavenly Father
with her cares, and vent her anguish in a shower of tears, which Abe
never saw, and perhaps never heard about; and when he came home from
his day's toil, she always tried to have a cheerful face and a smile
for the dear man.

Besides attending to the duties of her household like an exemplary
wife, she was often engaged in her own house _burling_ cloth for the
manufacturers, by which means she earned a scanty addition to their
income.  Frequently when Abe retired to rest, she would pretend she was
scarcely ready, and then, after he had fallen soundly asleep, she might
be seen by the dim light of a candle, hour after hour, till far away
into the morning, picking at the cloth in order to get it finished;
then, tired in body and spirit, she would throw herself down to sleep,
and recruit for the struggles of another day.  Whenever the children
had any new clothes, which was too seldom, they were made by her hands.
Necessity had taught that thrifty little woman many a thing, until in
time she learnt not only to earn and make their clothes, but even to
mend their shoes herself.  Many a homely patch did she put upon their
clogs, and many a sole, too.  She had fingers for anything, and never
stood fast whatever came in her way.  While many others in her position
would have sat wondering and despairing, she arose, stuck to her task,
got it done, and if she had any time, she did the wondering afterwards.

Go when you would to Sally Lockwood's house, it was always tidy, and
there was a clean chair for you to sit upon.  Although their clothes
were coarse, and patched with more pieces, if not more colours than
Joseph's coat, the children were always clean, though many a time they
hadn't a change of garment to put on.  What that means in a large
family, the thrifty wives of hard-working men will understand.  The
frequent late washings on Saturday nights, when the little ones were
gone to bed, were something wonderful, and what was even more
remarkable still was, that Sunday morning found their things all clean
and dried, ready for them to go to school like other children.

Ah, Sunday morning, beginning of the day of rest,--how welcome to poor
Sally after her hard week's toils and anxieties!  When the family were
gone to school, and her honest man was somewhere at work in the
Master's vineyard, she could slip on her bonnet and shawl and just run
into the preaching service close by, and gather strength and
encouragement from the earnest prayers and humble exhortations of those
men whom God had found in the quarry, at the loom, in the mine, or at
the lapstone, and sent forth Sunday by Sunday into the villages to
preach a homely gospel to the poor, and comfort to His flock.

And thus she struggled on from week to week and year to year, bearing
with uncomplaining fortitude her own burdens, and lightening, when she
could, those of her husband; setting an example of patience, industry,
and piety before her family, thus by example, as well as precept,
training them up in the fear of the Lord.

No wonder that one of Abe's greatest boasts was his wife.  Next to his
Lord and Master, whose praise was ever on his lips, Sally came in for
honours.  "Aar Sally," which was the usual homely and affectionate way
in which he spoke of her, was, humanly speaking, his sheet anchor; her
word was more to him than counsel's opinion, and considerably cheaper;
what "aar Sally" said was Act of Parliament in that little house.  She
had gained a power there which was due to her, and which she exercised
for the benefit of the whole.

"Aar Sally" often figured in Abe's sermons, and always in a favourable
light, which shows the estimation he cherished for the worthy partner
of his joys and sorrows.  Although, as years went on, time, labour, and
anxiety made their unmistakable impressions upon her, she was always
bonny to Abe; and up to the last, when he was a feeble old man, and she
was stricken in years, he used to say, "Aar Sally is th' handsomest
woman i' th' world."  It is possible that this assertion may have been
the occasion of some tender disputes in some quarters, but nothing was
ever heard to that effect, and no one ever openly ventured to enter
into competition with Sally for the honour which was ascribed to her,
so that she was, _without dispute_, the handsomest woman in the world.

  "Handsome is he, that handsome doth,
  And handsome, indeed, that's handsome enough."

Beauty is only skin deep, but goodness goes right through.  Sally was a
good wife, a good mother, a good Christian, and now her soul rests in
the presence of Him "who is fairest among ten thousand, and altogether
lovely."




CHAPTER VII.

Wind and Tide Against.

When Sally gave her hand to Abe, we have said it was "for better, for
worse," but she soon found there was a good deal of "worse" in it.
What a sad thing it seems that nearly all the pretty castles which
young people build for themselves in the air, should so soon fall to
pieces!  What a wonderful contribution it would be to the science of
architecture if the ideas of these erections could only be realized in
substance!  Ah, but such is the nature of things, that castles without
foundations can only be built in the air, and commonplace men are
unable to do that.  It has been a great disappointment to the
constructors of these buildings, that they have never been permitted to
spend a single hour in them; so very attractive as they looked, too,
covered all over with gilt and flowers, and furnished in a style that
out-rivalled the pictures of the "Arabian Nights."

A real prince might be happy if he could only get in.  Some of them
have taken years to bring to such a state of perfection; now, a little
addition is made here, and then a slight alteration there, until it is
finished, and the happy pair set off to take possession of the fairy
palace.  But they never enter it: the more eager they are to get in,
the more confused they become as to the position of the doorway; one
thinks it is at the front, the other fancies it must be at the side,
and every time they go around the house seeking the entrance, by some
mysterious means the house seems further from them, and another effort
is necessary to reach it.  How tiresome! but they must be in, for
storms begin to gather, and they are not prepared for them; the wind
blows and whistles as if calling up other evil forces for mischief;
night, like a dismal monster in a black cloak, and barefooted, is
coming on; the pretty castle is fading out of view among the darkening
objects around,--quick! quick! we must be in, for the hour is wild.  On
they hurry, and in their haste, they find an open door and enter; there
is shelter and rest for them, but when daylight comes they open their
eyes, and lo, the lovely castle is gone, and the home is a weaver's
cottage!

There is no doubt that Abe and his young wife played their part at
castle-building, like most others in their position, and like others
they found it a great deal easier to erect than inhabit.  However,
there is this to be said for them, which cannot be said for all, they
had fortitude to endure their lot without complaint; and though their
castle was but a very little cot, it was commodious enough to hold
them, and left room for a variety of joys and sorrows as well.

At the time when they were married, Abe was working as a cloth-finisher
in a mill near Almondbury common, but not long afterwards, the work at
this place failed, and he, with a number of others, was thrown out of
employment.  This was a sore reverse, for which they were ill-prepared.
If trade had been good in the neighbourhood, he could easily have
obtained work under some other master, but alas! the reasons which
induced his employer to discharge his men, operated with others in the
same way, and consequently left no opening for Abe.

What was to be done?  Ah! that was the inquiry which often passed
between Abe and Sally in their little home.  The bread-winner was
stopped, then the bread must soon stop, and then would come a dark
_period_, that is, a full stop.

In their day of trouble they carried their case to the Lord, and asked
His fatherly aid; many a time did they go together to vent their burden
of trouble in His ear, and obtain strength to endure their trial.  One
day, after Abe had been in this way asking help and counsel of the
Lord, he came and sat in a chair at one end of the table, while his
wife sat near him, quietly stitching away at an old garment she was
mending.  For a few minutes neither of them spoke; by-and-by Sally
looked up from her work to thread her needle, and their eyes met.  She
had a very sad look upon her face, for her heart was full of trouble,
and she was just ready for what she called "a good cry;" but the moment
she saw his face, which was covered all over with a comical smile, she
caught the infection, and burst into a laugh,--a kind of hysterical
laugh that had more sorrow than mirth in it.  She laughed and he
laughed, one at the other, till tears came from the eyes of both, and
their poor sorrow-sick hearts seemed as if they would rise into their
throats and choke them.

"Naa, lass, what's matter with the'?" at length exclaimed Abe.

"Why, it's thee made me laugh soa."

"Me, what did I do?"

"Ay, thaa may weel ask," said Sally, wiping her eyes with her apron.
"Why, thaa looked a'most queer enough to mak' a besom-shank laugh;
thaa's made my soides ache."

"Well, it 'll do thee gooid; thaa wants a bit of a change, for thaa's
had heartache lang enough," responded her husband.

Sally resumed her work, but said nothing; her only response was a
deep-drawn sigh.  A few moments of silence again ensued, which Abe
broke by saying, "Sally, haa would the' loike to see me wi' a black
face?"

"What's 'ta say?"

"Haa w'd th' loike to see me wi' a black face?" repeated Abe.

"What art ta going to blacken thee face forr doesn't th' like thee own
colour? what does ta mean?" inquired Sally looking at him.

"I mean," replied Abe with great earnestness, "that I'm gooin to turn
collier."

"Nay, niver, lad!" cried his wife in dismay.

"Why, it's only for a bit till things brighten up in aar loine, and
then thaa knows I can get wark at th' mill agean."

Poor Sally wept in earnest now; it was a shock to her feelings that she
was not prepared for.  At length she said, "I niver thought of thee
goin daan a coil-pit, thaa isn't used to it, and thaa 'll happen break
thee neck."

"Nay, not soa; I've warked mony a day in a coil-pit," said Abe.  "Bless
thee, my lass, when I were nowt but a bairn I used to wark i' th' pits;
niver fear, I'm an owd hand, I can do a bit o' hewing wi' ony on um."
And then when Abe saw the first burst of feeling on his wife's part was
giving way, he went on to make good his position: "Thaa knows I mun do
some'at, and there is nowt else I can see to turn to, and it 'll keep
us going till I can get back to my own wark; we mu'nt be praad in these
times, thaa knows.  I'll promise to wesh th' black dust off my face
every day," said he, laughing, and trying to get her to do the same.
"Cheer up, my lass, we mun look th' rock i' th' face."

"Ah, th' Lord help us," responded Sally.

"Naa I like to year thee say that," said Abe, "because I believe it was
the Lord that put it into my yead, for I niver thowt abaat such a thing
till I were telling Him my troubles just naa, and then it came to me
all in a moment, like as if someone spake to me, and I says, I'll goa."

And he did go, and he got employment in one of the coal-pits in the
neighbourhood, where he received so much per week as wages, and a lump
of coal every day as large as he could carry home, as a perquisite.  Of
course he took as big a lump as he could manage, and sometimes he was
tempted to overtax his strength.  Many a time poor Abe had to stop on
the way home, lift the coal down from his head, where he usually
carried it, and rub the sore place; and many an expedient, in the way
of padding, had he to resort to, in order to compensate for the soft
place which nature, so prodigal in her gifts to some, had denied him.
However, day after day he struggled along under his dark and heavy
load, each day finding himself oppressed by another weight--of coals.

The new work was hard and trying to him, but he kept toiling on, and
patiently waiting for the time when his heavenly Father would open up
another sphere for him; meanwhile there was this consolation, that his
toils kept fire in the hearth, and bread in the cupboard at home, and
knowing this he was happy.  He didn't envy any man his wealth, or his
ease; he many a time on his way home, with the lump of coal on his
head, was happier than the rich employer who passed him in his
carriage; he had no ambitious schemes with which to harass his mind,
his highest object was to glorify God in a consistent Christian life,
and try to lead others to do the same.  When his day's work was ended,
he could lift his burden on his head, and journey homeward with a light
heart; the only weight he felt was upon his head; many a day he came
over the ground singing, certainly _under a difficulty_, but no matter,
he did sing.  Abe was an alto singer in the chapel choir, but in these
homeward songs one would almost fancy he would have to take another
part, as the lump on his head would render it rather inconvenient for
him to reach the higher notes; ground-bass would be more in keeping
with his circumstances, and probably he himself was more inclined to
sink than soar; be that as it may, he sang and trudged along home, and
any one that met him, might know he was happy as a king, aye, and
happier than many.




CHAPTER VIII.

The Clouds begin to Break.

Abe had not long laboured in the coal-pit before all about him began to
feel he was a good man.  He did not hide his light from anyone, masters
or men, and though they may not have followed his godly example and
Christian counsel, they all respected him for his pious and consistent
life among them.

It so turned out that one day the foreman ordered all the men to stay
and work overtime at night, in order to complete some important matter
which they had in hand.  This was a terrible blow to Abe, for it was
his class-night, and he had never yet missed that means of grace, nor
would he, if he could by any possibility get there; but now, what was
he to do?  He felt it was his duty to obey his master, and take his
share of the extra work if required; on the other hand, his heart
yearned for the fellowship of saints: how dear that little classroom
seemed to him then.  All the day his mind dwelt upon the subject; he
fancied his own accustomed seat empty, and his leader and classmates
wondering why he was not there; he prayed earnestly for deliverance
from this snare, and yet saw no way of escape.  Evening came, and the
usual hour for leaving work, but no bell rang the men out; on they all
went at their task, and Abe along with the rest, yet all the time he
was groaning in spirit; half an hour passed away, when the foreman came
in.  He was a hard, resolute man, that seemed to have neither fear of
God nor devil before his eyes.  "Abe Lockwood," said he, "isn't this
thy class noight?"  Abe looked up in an instant, and replied, "It is."
"Drop thee wark this minute and go then; if I'm going to hell, I won't
hinder another man from trying to get to a better place," and before
Abe could find time to thank him, he was gone again.  In a twinkling
Abe was out of the place, and away over Almondbury common, like a fleet
hound just slipt from the leash.  He went to his class-meeting and was
very happy there, but he did not forget in his own happiness to pray
for the man who in this instance had bowed to the better spirit within
him, and shown him such a mark of favour.

There is a heart in every man, however hard he may be, and when once
the Spirit of God assails that heart, He may break it, or at least
reason it into submission.  We don't know all the power that God has,
nor the many ways in which He can exert that power on the minds of men;
we often hinder its operation by our want of faith.  O Lord, increase
our faith!  Then "all things are possible to him that believeth."

For some time Abe continued working at the coal-pit.  Although he made
no complaints, he greatly disliked the employment, and looked forward
with intense longing to the time when he could again return to his own
calling.  He told the Lord all his heart upon this subject, and often
implored Him to lift him out of the pit and bring him again to the
employment that was more congenial to his feelings.  Nor did he pray in
vain, as the following incident will show:--One day a gentleman came to
the pit, and said, "Have you got a man here called Abe Lockwood?"  On
being answered in the affirmative, he expressed a wish to see him.  Abe
was at once communicated with, and fetched out of the place where he
was working.  On seeing him all begrimed with coal-dust, the gentleman
said, "I'm sorry to see thee like this, Abe; I have been troubled about
thee for some time."

"Have you, haa's that, maaster?"

"Why, I hardly know, but I have felt for many a day that I ought to
come and offer thee work in my place, and now I've come, and if thou
wants to leave here, I will find thee something to do in my mill."

Abe's grateful heart was almost in his throat; his eyes swam in tears,
his face beamed with smiles, and he shouted, "Hallelujah!  When mun I
come?"

"Come at once if you can."

"All roight," said he, "I can leave here ony time.  I'll come i' th'
morning; bless th' Lord!  I knew my Father would foind me another job
somewhere."

That night he went home singing with the usual lump of coal on his
head.  When he got into the house he threw it down with a crash that
startled Sally, his wife.  "There," he said, playfully pretending to be
vexed, "I'll fetch thee na moor coils on my yead, so thaa needn't
expect it."

"What's matter wi' the' naa?" she said, looking at him.

"I tell the' I'll fetch the' na maar coils," he responded, rubbing his
scalp as if it hurt him.

"Well then, we may as weel let t' fire goa aat first as last," rejoined
the good wife, a little ruffled.

"Noa thaa shalln't.  I loike a gooid foire as weel as onybody; and if
thaa grumbles ony maar, I weant go to th' pit agean."

Sally looked hard at him for a moment or two, and in spite of the thick
layer of coal-dust on his face, she could see there was a smile just
underneath struggling to burst through.  "What dost ta mean?" she said,
half laughing herself.

"Mean!" exclaimed Abe, jumping from his seat, and seizing hold of her
hand, "Mean!  Why, I mean that I've done with coil-pit; the Lord has
gotten me a job in Huddersfield at my own wark, and I'm goin' in th'
morning, bless th' Lord!"

Sally smiled, wiped her eyes, and said quietly, "Well I niver; aye, but
I am glad; come and get thee teaa, my old collier."  And that night
there was sunshine in Abe's cottage hours after the great orb of day
had gone down and left the world in darkness.




CHAPTER IX.

Salem Chapel.

Close to the entrance of the village, at the top of the main street,
and within five minutes' walk of the railway station, stands the
Methodist New Connexion Chapel of Berry Brow.  It is situated on the
right-hand side of the street coming from Huddersfield; being on lower
ground than the road, it has from this point a stunted appearance.
Pursuing the decline and curve of the street a little further brings
you to the vertex of a triangle of level ground, on the base of which
the chapel stands.  It is fronted by a graveyard, whose two sides
gradually converge towards a little iron gateway at the entrance.

Seen from here the chapel presents a more pleasing appearance, though
even now an observer could not fail to be struck with the dwarfish look
of the building; there is a want of height to give it proper
proportion.  It shows a plain stone front, which suggests that the good
people who built it had no money to spend in costly ornamentation.
SALEM, the honoured name of the chapel, is inscribed on the front.  The
Sunday-school, which is of more recent date, stands adjoining it on the
left; the foreground treasures up the dust of many pious pilgrims who,
in the days gone by, came to this house of peace.  The chapel has two
doors in the front; inside, the appearance is exceedingly plain; the
pulpit is stationed with its back against the front wall, and is
enclosed by a pew that was formerly occupied by the choir, but now
mostly by the speakers at the public meetings, for, being somewhat
elevated, it serves as a permanent platform.  The plan of the sittings
is a simple rising gallery, springing from the floor half-way to the
ceiling, and traversed by two aisles leading direct from either
doorway; in a recess abutting through the right-hand wall, the organ is
fixed.  The chapel is capable of accommodating about three hundred
persons, though there have been times when, somewhere or other, it has
afforded room to much larger numbers of people that have crushed within
its limited space.  Altogether, it is a plain, unpretentious structure,
by no means equal to the growing requirements of the prosperous Church
that worships there in these days.

Salem Chapel, like many other places of worship, has its story, full of
sacred incident and interest.  It has been the religious birthplace of
hundreds of precious souls, many of whom are now in glory, while others
are journeying thitherward.  Many of the ablest ministers the Methodist
New Connexion has ever had, have counted it a joy to preach in that old
sanctuary.

Several revivals of the work of God have broken out within those walls,
and spread with such rapidity and power through the neighbourhood, that
Satan's strongholds have trembled before them; and in the great day of
the Lord it will be said of Salem, "This and that man were born there."

But before it was built the people used to attend the High Street
Chapel, Huddersfield, which involved a walk of over two miles each way,
and this in unfavourable weather was no light task.  The time came,
however, when they began seriously to entertain the idea of having a
place of worship in their own village.

Abe Lockwood was among the chief advocates of this scheme, and it was
mainly owing to his activity in the matter that the undertaking was at
length commenced and completed.  In the month of July 1823, Abe, full
of the new Chapel enterprize, entered a harvest field belonging to Mr.
S---- of Armitage Fold, where several members of the Society were at
work, and took upon himself to announce that there would be a meeting
in a certain house that night, for the purpose of considering whether
they were to have a Chapel in Berry Brow.  The meeting was held, and
the decision taken in favour of the movement.  They would arise and
build, so in God's name they began the work.

It was a serious undertaking for them, as most of the members were poor
working people, but they were in earnest, and at once opened a
subscription list, each of them promising something to the fund before
they went outside to solicit help from any one else.  They then
obtained further promises from others, and arranged to gather the money
by weekly instalments, some being as little as a penny.  Then, in order
to save cost as much as possible, the men themselves went and delved in
the quarry for stones, and borrowed horses and carts of the farmers to
remove the material to the chapel site, and when it sometimes happened
that they could not obtain the use of horses, they got the loan of
carts, and the men, old and young, took the horse-work themselves, and
drew the stones to the building place.

In all this Abe was a foremost worker, toiling early and late, and
asking any one and every one to come to their help, by which means they
got many of the wild young men of the village to assist in the work.
This did not, however, meet with universal approval; there were some
few very good people, who mostly employed themselves in looking on,
giving directions, and finding fault, who said it was not right to
bring a lot of ungodly young men into a work so sacred; they
expostulated with Abe on the subject, he being the chief cause of their
enlistment, but he replied, "Not roight for them to help in building
th' Lord's haase!  It must be roight; if they soil th' stones with
their fingers, God will put them roight again when He gets into it.  I
wouldn't care if th' devil hissen were to come and drag stones for th'
place, if only Jesus is preached in it afterwards;" so the croakers
didn't gain anything by their complaints, except rejoinders from Abe,
which taught them a little good sense, and they went on with the
building.

The foundation stone was laid on Shrove Tuesday 1824, and the chapel
was opened for religious services on Good Friday 1825.  The Rev. Thomas
Allin preached on that occasion with his usual extraordinary ability.
From that time until now the cause has never looked back, but has
maintained a steady onward course.  Seasons of trial and depression
have occasionally gathered over it like dark clouds, but the earnest
band of Christian people it has drawn together, have been conducted
under the clouds in safety, and have lived to come out again into the
sunshine of prosperity.

There is not a trouble or a joy, not a throb of sorrow or a thrill of
delight that ever came to that church during those years, which Abe
Lockwood did not feel.  He was so mixed and wrapt up in its history and
workings that he counted its very pulsations as distinctly as he felt
his own.  In later years, when other labourers were brought into the
church, and his services as a local preacher came into greater demand,
many of the duties involved in conducting the cause fell into other
hands; but Abe's love for Salem never did and never could diminish; to
him it was the most beautiful sanctuary in the Circuit or out of it;
and there it stands as a monument of the zeal and devotion of those
earnest men who more than fifty years ago laid its foundations, and
reared its sacred walls in the name of the Lord.

They are nearly all gone to their reward, Abe among them, but in no
sense more than this is the Scripture fulfilled, "He being dead yet
speaketh."




CHAPTER X.

Abe becomes a Local Preacher.

Several years had passed away from the date of Abe's marriage, and a
family of young children had sprung up around him, filling his cottage
with life, and keeping him and his active wife constantly employed to
supply their daily necessities.  Hard times they had during those
years, but they held on their honest way, content with what they got,
and envying no one that was in better circumstances than themselves.

During all these years Abe continued a devoted follower of Christ; he
was always at the means of grace, and his chief aim was to be a true
disciple of the cross.  At the same time he was slowly acquiring
ability to speak in the meetings with more propriety and effect.

Methodist prayer-meetings and class-meetings are excellent training
schools for public speakers.  Most of the best ministers in Methodism
first learnt to talk in these little meetings, where they have had,
week by week, opportunities of expressing their thoughts and feelings
upon their religious life and experience; and although there are some
who have profited but very little by the benefits afforded in this way,
there are many others who have made their way from that humble
beginning up to the highest ranks of the Christian ministry.

In this training institution Abe slowly and steadily improved his
powers, till some of his friends began to think he ought to have his
name placed on the Circuit plan as an exhorter.  It was accordingly
mentioned to him, but for some time met with no very favourable
response from Abe.  "Come on t' plan," exclaimed he; "nay, not soa,
unless you want to mak' a clerk o' me; but I can say Amen, without
being planned."

However, circumstances sometimes happen which have more force of
argument in them than anything that men can say.  It occasionally
transpired, that some local preacher who was planned to preach in Salem
Chapel did not come to his appointment, and some person in the
congregation had to take the vacant place, and conduct the service as
well as he might be able without any previous preparation.  Now it
appears that Abe found himself placed just in this very unenviable
position.  The congregation were all in the chapel; the hour of service
had come, and passed, yet no preacher arrived; the people were
whispering and looking at the clock; one brother went to the door to
see if there were any sign of the preacher's coming; two or three of
the leading brethren were whispering together, and then one of them
came over to Abe and said, "I'm afraid there's going to be no preacher,
thou'll be like to try and talk a bit this morning."

"Me, noa, I canna praach, mun," said Abe, evidently agitated.

"Aye, but thou can; thou'll have to try, and we'll pray for thee."

Abe turned pale, looked up at the little pulpit, then down on the
ground, and then said, "I've now't to talk abaat, noa, I canna tak'
it."  Then another brother came and united his persuasion to that of
the man already with him, and at length Abe arose and went into the
singing pew in front of the pulpit, pale and trembling, and announced a
hymn.  The service began, and grew into a kind of compromise between a
prayer meeting and preaching.  The preacher took a text, and in his own
style did his best to speak from the words,--the probability is he _did
speak from them_, further from them than critical hearers would judge
proper, but what of that?  He did his best, and there were none in the
congregation but knew him and knew his consistent life; and although
what he said was very unpreaching-like, it did not matter; the people
were well pleased, and Abe was very glad when it was over.

After the first time this occurred again and again in Salem, until Abe
began to be looked upon as the general stop-gap, as they called him.
But he was not to occupy that post always; it was only the
stepping-stone to something else, for by-and-bye some of the local
preachers would take him out with them to their appointments, and let
him talk to the people as well as he was able.  Wherever he went they
said he must be sure and come again; he was so quaint, droll, plain,
yet withal so fervent, that everyone enjoyed his remarks, and wished to
hear him again.

About the year 1833, and during the ministry of the Revs. J. Curtis and
G. Bradshaw in the Huddersfield Circuit, an incident took place which
will give an idea of the style of Abe's early preaching efforts.  It
was on one Shrove Tuesday afternoon that he had to preach at
Paddock;--the service was at that time conducted in a cottage;--a good
deal of talk had been indulged in by the people in anticipation of
Abe's visit, and a great amount of curiosity and interest was excited.
The place was full.  Abe arrived, rubbing his hands, and blessing the
Lord, and immediately took his place, and commenced the service.  His
prayer was like himself, rough and earnest; Divine power came down upon
the little company, and tears of joy ran from all eyes.  He selected a
lesson with which he was familiar, and managed the reading very
creditably.  Abe then took his text, the subject being Abraham offering
up his son Isaac on Mount Moriah.  Just at that moment the Rev. J.
Curtis came into the service.  Now the unexpected appearance of the
Superintendent Minister, under circumstances like those, would have
unnerved most young preachers, but it had no such effect on Abe; he no
sooner set his eyes on him, than he said, "Naa thaa sees I'm at it,
we're just baan off to Mount Moriah, and thaa mun goa too," and off he
went in a style peculiarly his own.

He drew some very amusing pictures of the patriarch, his son, and the
young men preparing for the journey; he had Abraham ordering the
servant men to do this, fetch that, undo something else; he had a deal
of trouble in saddling the asses, those animals exhibiting the
obstinate tendencies for which their descendants are even yet so
renowned; all was at length ready, Abraham and his attendants were
mounted and setting off, when the door was again opened, and in walked
the Rev. G. Bradshaw, the young minister.  At sight of him Abe shouted,
"Aye, lad, thaa art baan to be too late, we've gotten th' mules saddled
and had a'most gone withaat thee, but niver moind, thaa mun catch a
mule for theesen, and come on behind."  So away they went, Abe taking
the lead, and the people mentally following.

He preached them such a sermon as they had never heard in their
lives--nor anybody else.  Now they laughed at his odd sayings and
grotesque pictures, and then with melting feelings they praised God as
they listened to some of the simple yet truly beautiful sayings which
fell from his lips.  As a sermon, there was enough to find fault with,
for he knew nothing about the art of sermonizing, and cared as little;
but it was so full of homely truth and spiritual feeling, that every
one, ministers not excepted, forgave the faults, and said it was a
means of grace.

In this way Abe continued for some time, occasionally preaching without
being officially recognized, but at length his name was placed on the
plan as a local preacher on trial.  When the term of his probation was
almost expired, Abe was required to preach one week-night in High
Street Chapel, Huddersfield.


HIS TRIAL SERMON.

It was a terrible trial for him, which appears strange, considering how
easy he felt when the Circuit ministers heard him in the little room at
Paddock, yet so it was; and as the time came on, Abe thought he never
could show his face in High Street.  Had it been anywhere else he would
not have cared, but he had a dread of the Circuit Chapel.  He had gone
to several of the country places during the year, and sometimes did
very well; but then, he felt at home among the plain village people;
they could understand his broad vernacular, and make allowance for his
blunders, which he knew were not a few, but in High Street everything
was different.  He thought they could not exercise the same forbearance
towards him, and so he shrank from the task.

But then he remembered it was not a place of his own seeking; that it
was a trial which other plain men had undergone before him, and would
do again, and he could not expect more favour than his brethren; so he
must go and do his best, trusting in the Lord for help.  And that
evening Sally brushed him up, and had his clogs polished, and away he
went to Huddersfield.  There was a good congregation to hear him, and
among others several local preachers.  Abe was very nervous, and
everything around conspired to make him so.  He was in High Street
Chapel, awful; he had to preach, worse; to preach a trial sermon, worse
than ever; before all these grand folks, and in the presence of the
Superintendent, it was blinding, sickening, confounding.  He started at
the sound of his own voice, and when he tried to speak, he somehow said
just what he didn't intend, and made more mistakes than he had either
time or sense to rectify; then, whenever he moved his feet, his clogs
clamped on the floor in such a way as he had never heard them anywhere
else; he was in a fever of excitement and fear.  However, he had to
preach; so having announced his text, he commenced his sermon, but it
was evidently hard for him to say anything; he tried and tried, rolled
his eyes up and all around, clasped his hands, uttered a few sentences,
scratched his head, and exclaimed, "Friends, I'm plogged" (meaning he
could not go on), "she weant goa; if this is preaching trial sermon,
I'll niver try another; we'll be like to swap texts" (try another
text).  Now while he was finding another text, the congregation sang a
hymn, and by the time this was done, Abe was ready with his text, which
he announced and again started to speak, but with no greater success,
for it seemed as if all his ideas were gone wool-gathering.  He
coughed, stammered, and sweat at every pore, but brought forth nothing
else; an encouraging word or two from one of the brethren was very
welcome at that moment, for looking towards him, Abe said, "She weant
goa, but we'll try another."

Twice breaking down in one service would have satisfied any ordinary
man in his circumstances, and so daunted many as that they would never
have been heard of again; but Abe was no ordinary man, and was not soon
killed; he had come there to try to preach, and it was evident to
everyone that he was trying; he knew that if he made another attempt he
could not do worse than he had done, and he might do better, and if he
did break down there would not be anything very unusual in it, seeing
it would make the third time, so he found another text and announced
it.  Everybody was wide awake and ready for another stop, but Abe
smiled, brightened up, and went on; "She's baan to goa this time, I do
believe," said he, and so it proved, for when he got into his subject
he spoke very fluently, sensibly, and naturally, and all present felt
that Abe could preach when he got started, and how could he or any one
else preach without starting?

A short time after this eventful service Abe had to pass through
another trying ordeal.  His case had to come before the Circuit
quarterly meeting, the tribunal which has made many an innocent man
tremble.  There he had to be examined as to his acquaintance with and
belief in the Methodist doctrines, rules, etc.  What may have been the
merits of this examination we are unable to state; probably there was a
good deal of leniency shown by the meeting towards Abe.  If he was
deficient on some points, he compensated in others; if he could not
define and defend all the articles of our faith, he could believe them
as fully as any one else; be that as it may, there was no serious
objection taken to him on the ground of his examination, but the affair
of the trial sermon was not so soon got over, and a good deal of
special pleading had to be done for him by his friends, which is no
unusual thing when the merits of a candidate are under discussion.
That "swapping of texts" no less than three times was a very
extraordinary feature in the case, and called forth some severe
censures.  A man that did so could not be fit to come on the Circuit
plan as an accredited local preacher, so some in the meeting felt and
said; but others thought differently; they could not but admit that
under the circumstances he had done a good thing even in changing texts
the third time, and why impeach the man for doing a good thing?  The
man who changes horses in crossing a stream may incur great risks; but
if the horse he is riding be sinking under him, he must change seats or
sink too, and this is just what Abe did, and the outcome showed that he
did the best thing, for the third horse carried him over.  He at least
possessed an amount of perseverance which few men in similar
circumstances would have exhibited; then he must not be estimated
solely by what he was when under trial in High Street chapel.  How had
he done in other places?  Here the tide began to tell in his favour, as
first one and then another spoke in commendation of his labour in other
places, and at length Brother Haigh rose and said, "Abe Lockwood was
with me on Sunday night at Mills Bridge; I heard him preach, and he did
my soul good.  After the sermon an old man seventy years of age came
out, sought the Lord, and found Him; that old man was impressed under
Abe's sermon, which shows that God can do with his preaching.  What
matter if he does sometimes break down in his sermons? he knows how to
break sinners down too, and after all, that is the best sort of
preaching."  He was at once cordially received into the ranks of the
local preachers, and appeared as such in January 1837; and from that
time to the end of his life was as earnest, devoted, and popular as any
man among that band, as worthy a band of men as ever worked a Methodist
circuit.

So Abe became a local preacher, and while he always felt and said that
the office honoured him, he, on the other hand, did his utmost to
honour the position which the Church had called him to occupy.
Methodism owes very much to those brave, earnest, and godly men who
have, during all her history, through all her struggles, laboured
cheerfully on, year after year, often at immense personal sacrifice and
suffering, carrying the tidings of salvation to outstanding districts,
which would seldom have heard the Gospel but for their disinterested
services.  Their toils cannot have been for worldly honours, where
could they win them?  They cannot have been for pecuniary gain, because
their labours have ever been gratuitous, and often expensive to
themselves;--pelted with hailstones, dripping with rain, torn by
storms, blistered with sun-heat, in all parts of the land, over miles
of barren hills and wild moor, through dirty lanes and new-ploughed
fields, giving ungrudgingly of their strength; Sunday after Sunday
leaving the home enjoyments of their family and the sanctuary to carry
the Gospel of Christ to those afar off.  What will the Master do to
those brave labourers of His in the day of award?  He will make them
great in the Kingdom of Heaven.




CHAPTER XI

In Practice.

We may now consider that Abe had really commenced practice as a local
preacher, and before long the numerous demands made upon him
professionally showed the estimation in which he was held among the
people.  But there was one thing which gave him considerable trouble,
and that was his preparation for the pulpit.  This was a great toil to
him, but he counted himself abundantly rewarded when he found that God
made his simple, earnest sayings a blessing to the people to whom he
preached.  Abe had no quiet room in his house into which he could
retire for the purpose of meditation.  His home was full of children,
and each of the little rooms resounded with their merry or troubled
outcries from morning till night.  His study was elsewhere.  There was
one spot more sacred to him than any other in the world, and that was
at the old tree-root on Almondbury Common, where, years before, he
found the blessing of Divine pardon.  To that Bethel he often turned
his steps, and there would he run through his sermons with no audience
but the old tree and the little brook; and although his earnest
addresses produced no manifest change either on the stoical old elm, or
the unstable stream, the practice of speaking did him good, and helped
to make him more effective when he came to address a more appreciative
assembly.

His frequent visits to this sacred and secret spot began, by-and-by, to
be known among his acquaintances, and some of them determined to go and
watch him, and make fun of it.  They accordingly went and hid
themselves where they could both see and hear all that passed.  Abe
came and began the service, prayed and preached with great liberty,
considering the irresponsive audience before him; but while he was
preaching and pointing out the folly and danger of sin, and exhorting
to repentance, his words were reaching unknown ears, and searching
their way into more hearts than he was aware of.  These spies were
caught in their own net; they felt the truth of the simple preaching.
They knew those words applied more to themselves than anything else.
They listened in fear and silence, and when they would gladly have got
beyond the sound of his voice, they dared not move lest he should
discover them, and make his discourse even more personal.  When the
preacher had prayed earnestly, and had retired from his rural
sanctuary, the hidden and moveable part of his congregation were glad
to get away.  Some of the callous ones endeavoured afterwards to chaff
Abe about the open-air service, but most of them were glad to say
nothing on the subject, inwardly determining never again to venture
profanely within the sacred precincts of the good man's sanctuary.

Abe gradually grew in the esteem of the people throughout the entire
Circuit, so that his coming to preach was quite an event of interest
among them.  They knew he was in earnest for his Master's glory; and
though he sometimes said and did things which some men would shrink
from, and some would condemn if done by others, no one was displeased
at them in little Abe.  He was a favourite, and special privileges were
accorded him, so that he could say and do just as he pleased.  He knew
this quite well, and, though he seldom fell into the error of using it
as a license, it had the effect of bringing him out in his own true
character.

Sometimes he became very happy in the pulpit, and fairly jumped for
joy.  He was preaching at Shepley, and, as was his frequent custom, he
had a brother local preacher in the pulpit with him, to assist in the
preliminary exercises.  On this occasion our old friend T. Holden acted
as his curate.  Abe was blessed with great liberty during the delivery
of the sermon: he wept, clapped his hands, stamped his feet, and
rattled his clogs together.  Brother Holden shuffled about to make room
for him as well as he could in the narrow area of the pulpit, but he
was not quick enough; down came Abe's foot on the curate's toes, almost
capsizing the preacher, without in the least disconcerting him.  "Moind
thee toas, lad, steam's up, I mun jump a bit."  And he did jump, the
more freely, too, when his assistant retired from his exalted position,
and left him all the pulpit to himself.  It is evident from this little
event just narrated, and others which might be given, that Abe did, in
time, overcome his nervousness in the pulpit; being "plogged," and
"breaking down," became things of the past, and he began to feel as
much at home in the pulpit as in his own house.  So far did he show
that "practice makes perfect."




CHAPTER XII.

"Butterfly Preachers."

Abe had no sympathy with men who allowed themselves to be called
preachers, and yet could treat with indifference the work which was
allotted to them on the Circuit plan; men who seldom made their minds
up to go to their work, until they saw what kind of weather it was
likely to be; men who didn't like going out in the rain for fear of
getting damp, nor in the wind because it exhausted them, nor in the sun
because it broiled them, nor in the dark for fear they might miss their
way.  He called them "Butterfly preachers," and often declared he would
be ashamed to be counted among them.

Yet he did not lay all the blame of their conduct upon the shoulders of
these men, because he thought the people helped in some measure to put
"butterfly notions" into their minds.  If a good man came to his
appointment through the rain and wind, and got somewhat badly used by
the weather, someone was almost sure to say something to frighten and
dishearten him from ever doing so again.  "Oh dear, have you come in
all this rain?  Well, I hardly thought you would be here; nobody could
blame you for staying at home on such a day; you are very wet, you'll
be sure to take cold and be laid up," and Abe used to say that kind of
talk was enough to give a chill to any man, and tempt him to stay at
home next time for fear it might rain.

It did not make any difference to him, however; he went in all
weathers, rain or sunshine, winter and summer.  There is a little ditty
he used to sing--

  "Come rain or come blow,
  A Methodist preacher, I must go."

One Sunday morning he was planned to preach at Shepley, and it was
pouring down rain.  He, however, set off under his umbrella; but long
before he reached his destination he was drenched to the skin.  Prior
to going into the chapel he called at the house where he was going to
dine that day; the good woman was grieved to see him in such a
condition.  "Dear me," said she, "you are almost drowned; come in, take
your wet clothes off, and go to bed."  "Nay, nay," replied Abe, "yo'
mun't tak' me for a butterfly preacher; I'm noan going to bed i'
dayloight, I'm baan to praach."  And turning to her husband, who was a
big man, he said, "Thaa mun lend me some o' thy claathes."  The
proposal to adorn himself in his host's clothes seemed so ridiculous,
considering that Abe was a little man, that both husband and wife
laughed right out.  "Aye," said the man, "thou would look a queer
butterfly going into th' pulpit in my wings."  But Abe wasn't to be put
off: "Come," said he, "thaa mun foind me some o' thy claathes."  They
found him a spare suit, and in a few minutes he came downstairs fully
attired, and presenting such a figure that the man and his wife were
almost ill with laughing at him.  It signified nothing to Abe who
laughed or who didn't; off he went to chapel.  He was a few minutes
late, and most of the congregation were in their places.  He was
therefore very eager to get to the pulpit; but in going across the
chapel for this purpose, one of his borrowed shoes slipped off, which
brought him to a sudden standstill, and caused special attention to be
drawn to his singular outfit; and the moment the people comprehended
the state of things, it was impossible to suppress a laugh in old or
young; and yet while they laughed at his odd figure, their hearts
warmed towards him as they thought of his zeal in coming so far, on
such a day, to preach to them.

That morning Abe had a good time in the pulpit.  He was very lively,
and knocked about a good deal; but it was noticed that he had
frequently to be looking down on the pulpit floor, and shuffling about
with his feet.  It afterwards came out, that, in his excited moments,
he had dropped his shoes off, and in getting them on again, had mixed
them, and put his feet into the wrong receptacles.  This occasioned him
a considerable amount of inconvenience, which ultimately exhausted his
patience.  He kicked the shoes aside, and said, "I have been trying all
th' mornin' to stand in another man's shoes, and I canna' manage it;
I'm in borrowed claathes, too, but, thank God, my sermon is my own."
This little diversion set him off in another direction, and he turned
the incident to such good and practical account, showing that Jesus
once stood in our place and bore our stripes, that many have long
remembered that service with very great pleasure.


TOILING ON.

On one occasion, when going to a distant appointment, his zeal was put
to the test in such a degree that surely he would have been excusable
if he had turned back and gone home again.  Abe had a dread of
disappointing a congregation.  He used to say, "If I slip them once,
two to one they'll pay me back; noa, I mun goa."

He had to set out one Sunday morning in a pelting rain for a walk of
about six miles.  It had been raining more or less for several days;
the roads were in a sad condition for a "travelling praacher," as he
often styled himself.  The streams by the roadside were swollen over,
and pouring their abundance out on the highroad, until it was very
little better than a bog.  Under these circumstances the wet soon found
its way through Abe's boots and clothes.  "Ne'er moind," he said to
himself, "I'll find some dry claathes when I get there."  So on he went
over the rough bleak hill that wouldn't afford shelter for a rabbit,
much less for a man, down the steep slope, through the running gutters
of water.  "Aye dear," said he, "I'm weshing my feet withaat taking my
booits off."  At the bottom of the hill, known as Stone's Wood Bottom,
he was brought to a standstill.  Along this bottom runs the river which
takes the course of the valley through Berry Brow, before named; it was
here spanned by a good strong bridge, having a wall on either side.
The water in the river had risen so high with the rainfall, that it ran
right over the bridge at both ends, and threatened to carry it away;
all the low ground about the bridge was under water to some depth, and
hereby Abe was brought to a halt.  His only way was over that bridge,
and now that was not available.  "Well," thought he, "I'm done this
time; haa can I get over?"  Further up and down the river was swollen,
over its boundaries, and was out into the fields, while at the bridge
it rushed along like a torrent.  "Naa, Lord," Abe began, "Thaa knows
where I'm plann'd to-day, and Thaa knows this is my only rooad to th'
place; that's Thy watter, and I'm Thy sarvant; I mun be over somehaa;
tak' care o' my body while I try."  And into the water he plunged, and
made straight for the bridge.  On reaching this he tucked his umbrella
under one arm, and climbed up on the wall of the bridge, and scrambled
across on his hands and knees, while the torrent rushed along
underneath at a horse-pace.  Had he fallen into the water he would
probably have been found drowned on one of the banks down the river,
but it was not permitted.  "Bless the Lord," he exclaimed, when he was
safe on the other side, "I'm over!  Ah! but I'll do better nor that
when I come to pass the swellings o' Jordan!  Hallelujah!  I'll go over
Jordan withaat wetting a threead on me!"

So thou wilt, Abe.  Jordan's waves could not harm a brave, God-fearing,
and God-honouring man like thee; they know a true-born saint by the
tramp of his foot in the darkest night of death, and on his approach,
they fall back into line like Royal Guards when the king goes past.

  "Though waves and storms go o'er my head,
  Though strength, and health, and friends be gone;
  Though joys be withered all and dead,
  Though every comfort be withdrawn;
  On this my steadfast soul relies,
  Father, Thy mercy never dies."




CHAPTER XIII.

Various Ways out of Difficulties.

Almost any one can get into trouble, but it is not always so easy for
any one to get out again.  Abe knew both ways,--the way in and the way
out,--and many a time he had to run the gauntlet, and save himself as
best he could.

There is an amusing story told of a little passage which the Rev. P. J.
Wright once had with him.  They met on a Sunday morning at the Honley
railway station.  Mr. Wright was at that time Superintendent of the
Circuit, and was on his way to preach at Woodroyd, whilst Abe was going
to Honley on a similar errand.  After exchanging the ordinary
salutations, the reverend gentleman said, "Well, Abe, what are you
going to give them at Honley this morning?"  On being informed of Abe's
subject, he further inquired how he intended to treat it; whereupon his
companion began to give an outline of his sermon.  When he had
finished, his interrogator rejoined, "Why, you are wrong, altogether,
Abe, you must change the order of your divisions, and put the first
last, and the last first; you have got the cart before the horse."
"Ne'er moind," said Abe, "I'll back her up th' hill.  Good-morning,
sir."  "Cart before the horse" was no insuperable difficulty with Abe;
he knew how to manage his own pony, and must drive in his own way; he
was not very particular which came first so long as he could "mak' her
goa."  He took what suited his mind best, and paid very little
attention to the rules of sermonizing; he was in this respect a law
unto himself, and the favour with which his humble ministrations were
received was a sufficient excuse for him.

We have heard a sermon described as a thing having three or more heads;
it is said to be sometimes altogether void of body or matter of any
sort; at other times it appears as a skeleton, without form or
comeliness, having only the barest outline.  Perhaps this in some
measure explains why some people so seldom attend our places of
worship; they fear to come _within the reach_ of a sermon, and
therefore stay away,--they have heard of some persons that have been
_actually struck_ with a sermon, and of others _being fastened to their
seats_ by it; how dreadful!  Ah, anything will do for an excuse when
people don't want to go to the Lord's house; "a poor excuse is said to
be better than none at all," but in this case we doubt the wisdom of
that saying.

Abe Lockwood was not very particular about the number of heads in his
sermons, or whether they had any heads at all; his care was that the
sermon should have some soul in it, wherefrom mainly resulted his power
in the pulpit.

There is sometimes very great danger of sermonizing all the force out
of a discourse; making it so very proper that it serves more as an
ornament than a thing of practical use; it appears more a work of _art_
than a work of _heart_.  Abe didn't profess to understand the rules of
sermonizing, nor did he make any particular effort in that direction;
as may be supposed, therefore, he was often disconnected and irregular,
but he knew nothing about it, and nobody else cared; people liked him
as he was.  His sentences were not like beautiful stones turned and
polished by the hand of a lapidary, but they were rough lumps, in all
shapes, broken from the great rock of Gospel truth, having their sharp
points and jagged edges on them; the consequence being that when slung
from the hand of this humble champion they left a mark wherever they
struck.  He didn't care for that round, smooth kind of preaching which
always rolls off; he liked the word to strike, mark, and abide where it
fell.  He had no sympathy with high-flown sermons which shut out the
Cross of Jesus and those good old Gospel truths associated with that
dear emblem of God's love to the world.  If such a discourse were
delivered in his hearing he was sure to say something about it.
"Praacher brought us a lot of butterflies and fancy birds and let 'em
fly abaat th' chapel, and while we wore starin' abaat after th' birds,
we niver gat a soight o' th' Cross."

A young student from Ranmoor College came to preach at Berry Brow.  Abe
was in the vestry waiting to see him before he went into the pulpit.
He shook him warmly by the hand and blessed him, then added in his own
droll but kind way, "Naa, my lad, don't let's hav' ony starry heavens
t' day, tak' us t' th' Cross!"  Had Abe known this young man he would
also have known there was no need to exhort him to "tak' them t' th'
Cross."  The fact was, Abe didn't want to follow any astronomical
preacher all through the heavens, striding from star to star with
scales in his hand trying their weight, sizes, and distances!  "The
Cross" was his watchword and rallying-point; there he loved to begin,
and there he would always end.  Christ the Redeemer was his star, and
in the clear unclouded view of that Divine orb he was happy whoever was
the preacher.


"PUCKER IT IN, LADS."

In his pulpit exercises Abe generally enjoyed great self-command, and
things which would have disabled many a man in the same position, had
little or no effect on him.  This was not always the case, as we shall
have occasion to show, but usually nothing disturbed the even balance
of his mind.  We have already seen how if a text "wouldn't goa," he
could "swap" for another that would "goa."  So if he failed to get hold
of a thought which had been in his mind before, he did not trouble
himself about the matter; he would just tell the people "he had
forgotten th' next idea," and then pass on to something else.

His self-possession stood him in good stead one day, and helped to
carry others through a trouble as well.  He was in one of the country
pulpits, and had just announced the second hymn, which was a long
metre.  The choir commenced to sing a common metre tune to the hymn,
but before they had got through the second line they found out the
mistake, and one after another dropped their voices and ceased to sing.
One tenacious brother, who did not like to be beaten, held on, and made
a jumble of the words for a few moments, and then he stopped; whereupon
Abe clapped his hands, and turning around to the choir, he exclaimed,
"Ne'er moind, lads, pucker it in! pucker it in!  Onybody can mak' a
long metre tune goa to a long metre hymn, but yo' mun beat that," and
then he joined heartily in the puckering exercise, and helped them
through their trouble.


"BREAD OF LIFE FREE."

At another time he had been preaching about the Gospel being the bread
of life for the world, and showing up its qualities and worth;
especially did he dwell upon its freeness for all, that it could be had
"without money and without price;" this was his last point, and he made
much of it.  Now it so happened that immediately on concluding his
sermon he had to announce a collection.  On sitting down in the pulpit
while it was being made, the thought flashed into his mind that he had
contradicted his own teachings by announcing that collection.  He knew
where the snare had come from, and at once in his own way broke it
asunder.  Rising again to his feet and bending over the pulpit front,
he cast his eyes around the chapel as if trying to find someone.  "I
know that voice," he began, "it's the devil's."  Every eye was on him
in a moment.  "What does thaa say?"  "That I ha' not been spaking th'
truth, because I telled them th' bread of life wor free, and naa I'm
asking th' people to pay for it.  Thaa knaws as weall as I do th' bread
is FREE, but we mun pay for th' baking.  Mak' th' collection, friends,
to pay for th' baking, and ne'er moind him."  We need hardly say the
people gave willingly to this collection, for they knew very well that
though the Gospel was free to the whole world, expenses were incurred
in carrying on God's work which they should help to disburse, so Abe
got out of that difficulty.


"MY GOD SHALL SUPPLY ALL YOUR NEED."

The Wesleyan Superintendent Minister was planned to preach one
week-night near Berry Brow, and on some account he could not attend.  A
substitute had to be found, and Abe was waited on during the day, to
see if he would act in that capacity.  "I'll try," he said, and
accordingly when the time came he set out for the chapel.  Some of the
congregation knew who was to preach, others did not.  At length the
door opened, and in walked Abe, and made straight for the pulpit,
clamp, clamp, with his wooden clogs on the floor and up the pulpit
stairs.  He began the service with the usual smile on his face; then he
announced his text, "My God shall supply all your need," and closed the
Bible as he always did as soon as the text was read.  "Naa," said he,
"I knaw some o' yo are disappointed at seeing me here instead of your
praacher, but it was oather me or nobody.  Naa, if th' travelling
praacher had come to-noight, he moight easily ha' praached a much
better sermon than I can, but I'll defy him or onybody else to foind a
grander text than this; it's a raight un, and it's your own fault if
you doan't get some good aat on't: if the Lord had thought you _needed_
it, He would have sent you somebody better than me, for He will supply
all your need."  The congregation saw at once the condition they would
have been in if Abe had not come to their help.  They smiled at his
remarks, and from that moment forgot their disappointment, nor did they
think of it again during all that service.  Thus Abe's tact in managing
people helped him happily through this difficulty, as it had through
many others in his lifetime.




CHAPTER XIV.

Abe's Titles and Troubles.

It is time we said something on this subject, as we are come to the
stage in his life when he began to be known by various dignified
ecclesiastical titles.  He loved his own plain name, Abe Lockwood,
better than any other, and therefore wanted no improvement.  That was
the name in the roll of the Church, and that was the name written in
the Lamb's book of life; he wanted no other.  If any one addressed him
as Mr. Lockwood he would often break in, "They call me Abe Lockwood!"
and this was no pretended humility on his part, but the expression of a
sincere preference for the name by which he had always been known among
his friends: but the time came when it was impossible for him to resist
the universal custom of saluting him by some title, so he had to yield
to the inevitable.

A story is told, how that on one occasion a parcel of clothes came to
the house for his wife and children.  It was wrapped in strong brown
paper, and on the address-label was written "Abraham Lockwood, Esq."
Soon after this, he was taking part in a public meeting in the place
from which the present was supposed to have come, and in his speech he
thanked the unknown donor; and having done this, he proceeded to
correct a mistake which, he said, had occurred; the person who sent him
that parcel had addressed him as Esquire.  "Naa," said he, "I doan't
stand much upon titles, but if I am to have ony, I think I ought to
have what falls to me by my birth.  Yo' know, I'm a Prince of th' Royal
Family, I'm a King's Son, my Father is th' King of Glory, and no man
can say that, unless he is born of God, and I am, Hallelujah!"
Although there may not be anything original in this, yet the happy way
in which he worked it into his speech, and the use he made of it to
show the necessity of the new birth, was exceedingly pleasing.

The title of "Bishop," or "Bishop of Berry Brow," was one of those by
which he became familiarly known.  This arose out of the position he
held in the society there, almost like that of father among the
members, and also from the amount of preaching he did all over the
Circuit.  Although this very reverend title brought him no increase to
his stipend, nor any change in his social standing, it helped to show
the general feeling with which he was everywhere regarded.

But the designation by which he was most familiarly known was "LITTLE
ABE."  This came into every-day use, and was unconsciously adopted by
almost every person either in speaking to him, or speaking of him.
Even the little children in the streets and in the Sunday Schools,
hearing it from their elders, insensibly fell into the habit of styling
him "Little Abe."

As this title is somewhat expressive of size, it may be well to convey
some idea of


ABE'S PERSONAL APPEARANCE

He was below the average height and of slender build, yet withal a
tough little man, and capable of performing as much work, and enduring
as great fatigue, as men who are much bigger and stouter made.  Abe
used playfully to say, "Good stuff is mostly wrapped in small parcels."
"A penny is a great deal bigger than a sovereign, but yo' all know
which to tak' when yo' have your choice."  "I'm nobbut a little un, but
bless God, I'm big enough for th' Holy Ghost to dwell in."  "I doan't
tak' up much room in th' world, but I'm as happy as if I were as big as
Berry Braa Church."  "I'm a little un mysen, but my Father is greater
than all."

His face was one of the happiest it was ever our good fortune to meet
with.  A smooth, round, ruddy, comfortable face, over which the razor
had almost unlimited sway; his mouth was always in shape for a smile;
his eyes were of a light blue colour, and twinkled with life and
vivacity; his hair was always brushed back behind his ears, terminating
behind in a pretty little natural curl and whether it had the black
gloss of his younger days, or the snowy white of old age, it was always
neat and orderly.  In early life he was very proud of his hair, and
bestowed a great deal of care in its cultivation and arrangement.  When
he became converted, Abe's hair underwent a marvellous change.  The
beautiful locks which had been so much admired and preserved with such
care, were roughly taken off by the family scissors and thrown into the
fire, and while they frizzled into smoke, Abe felt he had done the
right thing in casting down every idol and putting away every mark of
pride.  Many and many a time in after years would he say to his wife,
"Naa then, lass, where's th' shears?  Thaa mun clip my locks agean.
Samson gat clipt by his wife, and he were worth nought after, but thy
shears mak's me strong."  Then Sally would gently snip the ends of the
curling fringe all around, while Abe, by way of encouraging her, would
put in, "We mun shun th' appearance of evil, thaa knows; cut a bit
more, lass;" and then she would very reluctantly sever another lock or
two, until he could be persuaded enough was taken off.

Abe was in the latter part of his life particularly neat in his attire,
wearing an orthodox suit of black cloth, and cut in the Methodist
preacher style.  He wasn't at all sparing in white neckcloth, for he
wore one that travelled around and around his neck in such profusion,
that it might have been intended as an extra security against the loss
of his head.  Altogether he was quite the type of an old-fashioned
Methodist preacher.  In the pulpit his appearance was exceedingly
prepossessing; he always had a smile on his face while talking, as if
he thoroughly enjoyed the good news he was telling to others.  In
beginning to speak, or when about to say something which he thought
particularly good, he had a way of holding his head a little over on
one side, and clapping his hands together.  These movements,
accompanied with an occasional shrug of his shoulders, were among the
general signs that the "Little Bishop" was having a good time, and when
Abe was happy in his work, everyone that heard him had a liberal share
of enjoyment and profit as well.  But of course, like other men, he
sometimes felt the misery of preaching in what he quaintly and
appropriately called


"THE TIGHT JACKET."

Taking into account the want of education from which he suffered, the
disadvantages he was at in preparing for his public duties, as well as
other occasional depressing circumstances, we cannot wonder that he
should sometimes have been the subject of the most painful restraints,
likened by him to a "tight jacket."  There was a wonderful difference
in his preaching when he had one of these "hard times," and when he
enjoyed liberty.  If in the latter mood, as was generally the case, his
tongue was like the pen of a ready writer, and streams of beautiful
truth, sparkling with pious humour and accompanied with striking
original illustrations, would pour from his lips; but if he had the
"tight jacket" on, he could scarcely say anything, and it was a pain to
listen to him.

Poor Abe had one of these "pulpit fevers" in Salem Chapel one day, and
Sally, his wife, was there; she sat all the time in a nervous torment,
and as soon as he had finished, she rushed off out of the place ashamed
of him.  Dear woman, her homely criticisms were sometimes very severe
upon him, partly because she was jealous for his reputation, and partly
because she so loved him, and that was her way of showing the ardour of
her affection; she used a liberty which by some universal law falls to
the right of all affectionate wives whose husbands are preachers, and
she occasionally said some very terrible things to him about his
sermons.  On this particular day, therefore, Abe knew pretty well that
when he got home he would get something besides his dinner.  He winced
as he thought about it, and made the walk home as long as he could, in
the hope that something might cool down a bit; however, he had to go
in, so, shrinking into the smallest possible dimensions, he glided
silently into the house, hung up his hat, and sat down.  Sally was in a
flutter, she was full, it must come:--"What hast ta been trying to do
this mornin'?" she began, looking hard at him.

"Why, I couldn't mak' her goa a bit somehaa," meekly replied her good
man.

"Goa!  No, haa does th' think she could goa, thaa niver gat her on her
feet."

Abe made no response, but sat mute in his misery, and poor Sally felt a
reaction setting in, which made her feel as if she had allowed her
ardent affection for him to carry her too far.  Meanwhile, she was
bustling about preparing the dinner, and when all was ready, she went
over to him, and kissed his forehead, adding, "Naa, lad, come and get
th' dinner, and don't moind what folk say; thaa'll do better next
toime, th' Lord help the'."  Abe was healed by a touch.

Ah, but he didn't like those dry, hard times, when he couldn't find a
handful of green-meat to give to the Lord's dear sheep, and it would
trouble him deeply to think that he had led the flock to expect green
pasture, whereas he had only brought them to feed among rocks and
stones.  Then the old enemy would beset him, and say what an old fool
he was to think he could preach; that the people only laughed at him
and made sport of his sayings, and that he had better give up
preaching, and try no more.  But Abe would say, "Why, devil, thaa 'rt
vary much troubled abaat my praaching; if I'm such an old fool as thaa
mak's aat, I canna do the' so much harm."  But all the banter and
strife he had with the devil did not conquer that arch-enemy; talking
to him is mostly waste time and ill-spent breath; there is another way
which a good man has of finding relief; he can go to God in prayer.
This was Abe's sure refuge; here he vented his trouble, here he got
comfort, here he gained fresh strength, and when he came warm from the
closet struggle to the pulpit work he was another man.  After passing
through one of these temptations, he was almost sure to tell the
people, the next time he preached, how the devil had harassed him, and
wanted him to give up preaching, but how the Lord had bidden him to go
on, and on he would go and did; his restraints were broken, his tongue
loosed, and his soul fired, it was a joy to hear him then.

He was one day rejoicing in his regained liberty, when he said, "Aye,
bless yo', I wor as fast as a thief in a man-trap; I couldn't get away
till th' Lord came and let me aat."  And then turning upon the unsaved
part of his congregation, he used a simile, which, on his behalf, I
claim to be original if not elegant.  Said he, "Yo' may think I was
fast enough, but let me tell yo', not hoalf as fast as some of yo'
sinners.  Yo' are like a flee" (fly) "in a treacle-pot; the more he
kicks the faster he sticks."  And there was truth in the saying, and
although the figure might amuse, the moral would remain in many a mind
for after-thought.


THE BLACK CLOTH SUIT.

When Abe had been some time preaching, and was making a good name for
himself in the Circuit, a desire began to be felt by many of the
friends to hear him in High Street Chapel, Huddersfield.  This was
before the present splendid sanctuary was erected.  Accordingly when
the next plan came out, he was appointed to take a Sunday morning
service.  Many a time did he tell of the consternation both he and
Sally felt on making this discovery.  He was sitting at the end of the
table one evening with the plan in his hand marking off his work, and
his wife was busy about something in the room, when, all at once, Abe
exclaimed, "Eh, lass, what dost ta think they've done?"

Sally looked rather startled and said, "Who? what?"

"Why, they've plann'd me in High Street on a Sunday mornin'."

"Niver!" gasped Sally, coming to look at the plan herself; "where is
it?"

He placed his finger on the number which indicated his work, and she
saw it was a fact.

"Well," she said, "thaa canna goa; thaa has no claathes fit to wear
amang them grand foak."

Now Abe would never have given his clothes a thought if she had not
brought the matter before his mind in the way she did; now, however, he
remembered his coloured suit and his thick boots, and felt they were
scarcely befitting the place he was called to occupy, however well they
might do among plain people in the country places.  At length he said,
"But if I'm plann'd, I mun goa, and if they don't loike my claathes, I
canna help 't."  Meanwhile the date of the High Street event drew near,
and the following Sunday would find "Little Abe" at his post of duty.
He was far more anxious about his work than his appearance, so that all
the care on this matter fell upon his wife.  She was bothered sadly
about his clothes.  Saturday came, and, poor thing, she was bestowing
especial attention upon his old coat, mending button-holes, cleaning
spots out, brushing, shaking, and scrutinizing the old garments as she
had never done before.  That evening they were sitting together, just
before Abe went out to the Band Meeting in the Chapel; a loud knock
came to the door.  In a moment Sally opened it, and a man handed her a
large parcel, simply saying, "That's for Mr. Lockwood," and immediately
went away.

"What's this?" exclaimed Sally, feeling and patting the parcel.

"Nay, lass, don't ask me; thaa mun open 't, and then I'll tell the'."

A table-knife soon severed the string by which it was tied, and the
good woman proceeded with nervous fingers to unfold the wrapping, and
out came a black cloth suit for her husband.  Neither of them could
speak for a moment or two; she lifted her apron to wipe her eyes; Abe's
lip quivered, and his eyes brimmed over; he couldn't help it, big round
tears fell on his clasped hands as they rested on the table; both of
them looked at the parcel.  "Does the' see that?" at length said Sally;
"thaa'll look loike a travelling praacher naa, lad."

That broke the spell.  Up jumped Abe and began to leap about the house,
clapping, rubbing his hands, and blessing the Lord.  All the children
joined the chorus, laughing, jumping, and shouting "Daddy's got some
new claathes!  Daddy's got some new claathes!" and poor Sally, full of
smiles, holding up one garment after another, kept interjecting, "Well
I niver!" "Law me!" "Eh, dear!"  Abe's heart was full, and he must
needs empty it before Him who had inclined some unknown friend to send
this handsome and appropriate present just at the right time.  From an
inner room the voice of the good man was heard going up to God in
grateful acknowledgment of His kindness; and the children were hushed
into quietness hushed,--hushed while Daddy was praying.  The next day
Abe appeared in his new clerical attire, and from that time was never
without the requisite black cloth suit in which to go about his beloved
Master's work.  Oh, how much we may learn from a little incident like
this--how much of humble trust in God under all the circumstances of
life, how much assurance that "your heavenly Father knoweth ye have
need of these things," and that "My God will supply all your need!"




CHAPTER XV.

A Basket of Fragments.

The fame of "Little Abe" was not confined to his own Circuit, it spread
among the villages and towns for many miles around, so that he was
greatly sought after to preach anniversary and other sermons, and
wherever he went the people felt he was "a man sent from God."  There
are some who well remember his first visit to Elland, and the
delightful day they had with him in the Lord's house.  His text was,
"My God shall supply all your need."  He read these words, and then
clapped his hands together, while his face beamed with smiles.  "Well,"
said he, "do you want me to praach ony after that? what can onybody say
after Paul spakes?  He says everything with once opening his maath;
with one scratch of his wonderful pen, he writes more than I could
spake in a lifetoime, if I were left to mysen, 'My God shall supply all
your need.'  Friends, there's nowt left, yo've gotton all in that,
ivery thing yo' need, and I reckon you'r weel off."

From this simple and easy beginning, he gradually got away into his
subject, explaining, illustrating, and applying his text in a way that
warmed every heart.  He was condemning the want of faith which
characterized some professors: "Bless yo'," he said, "sooiner than aar
God would see His faithful children want, He would mak' apple-dumplins
grow on ash-trees."  And then he exclaimed, "Don't yo' believe these
words?  Ah, 'tis nowt unless yo' believe; you might be eating th'
dumplins and smackin' your lips on th' apples, but if you doan't
believe, yo'll say it's a dream.  Wake up, and believe naa, and you'll
foind your maath is full of good things."


"DISH-CLOTH."

I have said that some of Abe's similes were not very elegant, and when
the following is related, my readers will agree with me; but they were
well understood by the people among whom they were uttered.  Speaking
one day of the pardoning mercy of God, and showing that He does not
grudgingly forgive the penitent sinner, Abe said, "Yo' womenfolk know
haa to wesh a pie-dish, I reckon?  Yo'll tak' th' dish and put it into
th' hot waiter, and then tak' dish-cloth and rub it raand and raand,
insoide and aatsoide, till it's clean, and then yo'll wipe it wi' a
clean towel, and mak' it look just loike a bron new dish; and that's
haa th' Lord does wi' a poor sinner: He gies him a plunge into th'
Gospel fountain, weshes all his sins away, and brings him aat a bron
new man."  An old woman sitting there caught the figure in a moment,
and responded energetically, "Maa th' Lord tak' th' dishcloth and wipe
some aat here t'-noight!"  "Amen," exclaimed "the Bishop."


"TASTE AND TRY."

Abe's remarks on Psalm xxxiv. 8, "O taste and see that the Lord is
good," etc., were very characteristic.  "David was nooan a bad man to
deal with; he didn't try to deceive onybody and mak' them believe a
lie, like th' devil does; he says, yo' may 'taste and see.'  Naa, that
ought to satisfy yo' particular talk; yo' loike to taste th' butter and
cheese afore you buy, and if it's gooid, you say, 'I'll tak' a pund o'
that;' naa, then, come and try if th' Lord is gooid.  Aye, bless yo',
He is gooid!  He's as fresh as th' morning dew, and sweet as new
cream," and then with a quaint look he would add, "and there's a deal
more on Him than you often foind on your milk."

He used to say that religion could be tested in two ways;--you can
taste it yoursen, and you can see it in others.  See what it has done
for your neighbours--how it has changed th' lion into a lamb, th'
raving sot into a sober and happy man; weshed th' tongue and purified
th' heart o' th' blasphemer, and filled th' maath of the dumb with
songs of thanksgiving, see!--"See that the Lord is good!"  Then raising
his voice and reaching out his arm he would exclaim, "There's noan so
bloind as those that weant see! but remember, yo' weant always be able
to play th' bloind man, God will crack a thunderbolt close to your ear
some day, and yo'll open your eyes to see th' judgment before yo', and
then what will yo' say?"

His only aim in what he said was to reach the people's hearts and bring
them to decision for Christ; that was the reward he coveted, nothing
more, nothing less; only let him see sinners coming to Jesus, and he
was happy.  He would stay all night by a penitent, and never leave
until he knew the poor soul was safe in the kingdom of God.  Time was
nothing to him; the long, dark journey home brought no misgivings to
his mind.  When his work was done, and another soul safe in the arms of
Jesus, the humble village preacher would take his stick, or, as he
sometimes called it, his pony, and set off home, where many a time he
arrived faint and tired in the dead of the night, but with his soul
full of that peace which only a man feels who has ungrudgingly laid his
last remnant of energy at the feet of his Divine Master.


"WHO'S BEEN HERE?"

"Little Abe" used everything that came to hand in order to make the
Gospel plain, and enforce its teachings upon his hearers.  Zeal for the
work, and a devout bias to his mind, enabled him to find religious
teaching in many things, wherein perhaps others would never have
discovered any.

He was in one of his sermons exhorting the people to watch against the
devil, lest he should gain an entrance to their hearts and spoil the
work of God.  "Naa," said he, "I'll tell yo' some'at.  Aar lads" (his
own sons) "took a fancy for a bit of garden; we had a little patch of
graand by aar haase; well, they set to wark, mended th' fence all
raand, dug up th' soil, threw aat th' stones and rubbish, raked it over
and marked it aat into beds, and planted flaars, and you may depend t'
lads wor praad o' their wark; for mony a week they kept doin a bit
noights and mornin's to keep it raight.  By-and-bye, flaars came into
bloom, pinks, panseys, and other things came aat all over th' garden;
weren't they praad naa, and so wor I.  One mornin', just afore we were
going t' th' mill, th' big lad went aat to look at th' garden a minute,
and th' first words he said wor, 'Who's been here?  Who's been here?'
Aat I went, and I wor raight grieved to see all th' garden spoilt,
flaars broken off, little beds trampled aat o' shape, and th' wark of
months all undone.  I saw in a minute haa it wor: an owd ass had gotten
in during th' noight and done all th' mischief.  'Haa could he get in,'
said th' lad, 'th' fence was all roight and safe?'  But I said, 'Did ta
fasten th' gate last noight?'  He looked at th' gate and said, 'I don't
knaw, father.'  Ah, that wor it, there wor his foot-tracks through th'
gateway.  Ah, friends, the devil is like an owd ass, goin' skulking and
shuffling abaat in th' dark when other folks are in bed sleeping, and
he is always trying to get into th' Lord's garden and spoil th' flaars;
yo' may mend th' fence as much as yo loike, but if you don't fasten th'
gate, he'll be in and undo all th' good wark in your hearts.  Shut th'
gate, and fasten it; nail it up, raather than let th' owd cuddy get in;
he hates everything that is good in nature and grace; he'll spoil th'
best wark of God in a single noight; th' track of his owd hoof means
mischief, and one of his kicks would lame onybody; keep th' devil aat
o' th' heart, fence it raand with prayer; watch against th' enemy, and
you'll be roight noight and day."

"When a strong man armed keepeth his palace, his goods are in peace"
(Luke xi. 21).


"ELLOW!  WHO'S THERE."

Abe had a very quaint and original way of rendering the parable of our
Lord on the importunate neighbour (Luke xi. 5).

"There was a good man who said one noight to his wife, 'Naa, lass, we
mun be getting to bed, I ha' to be up i' th' mornin' i' good toime.'
'Aye,' she said, 'thaa has?'  So she put supper things away, and then
she and th' childer sat daan while th' good man read a chapter i' God's
Book; then they all knelt together at the family altar, and committed
their souls to the keeping of Him who never slumbers nor sleeps.  In a
little while after that they were all in bed and th' candle blown aat;
they were just settling daan into sleep, when there came a loud
knocking at th' front door, ran, tan, tan, tan.  'Ellow! who's there?'
exclaimed th' good man of th' haase as he raised himself up in bed.

"'It's me!' answered a voice from th' aatside.

"'Me, who's me?'

"'I'm th' neighbour, thaa knaws.'

"'Aye, and a bonny neighbour thaa is to be comin' here knocking up sich
a row at this toime o' th' noight.'

"'Why, I'm vary sorry,' chimes in th' voice aatsoide, 'vary sorry to
trouble you, but a friend o' mine that's on a journey, has just come to
aar haase, and wants his supper and a noight's lodgings, and we ha'nt a
morsel o' bread to set before him, and I want to knaw if thaa'll lend
us a loaf till my wife bakes.'

"'Get away hoam wi' the',' replied the man of th' haase.  'I'm i' bed,
and canna be bothered; candle's aat, and we ha' no matches upstairs; go
home and come agean in th' mornin', and I'll lend the' some.  Remember
me to the' friend, good-noight:' whereupon he shuffles daan into bed
agean, and tries to compose himsen to sleep.

"But th' man aatsoide has been and fetched a big thick stick, and with
this he starts to hammer th' door laader than ever, till he startles
all th' sleepers in th' haase.

"'Naa then, what's th' matter?' shaats th' man from insoide, 'I thought
thaa war gone hoam.'

"'Will thaa lend me a loaf till my wife bakes?'  This was said in such
a deliberate, determined voice, that the good man knows in a moment he
won't be put off.

"'What thinks ta, lass?  Mun I get up and gie him one?  I don't believe
he'll goa away; he'll bray t' door daan afore dayloight.'

"While th' wife is rubbing her eyes and hesitating a bit, th' man
aatside rings sich a clash of bells on th' front door, as brought th'
good man aat on th' floor in a twinkling.

"'Hold on! hold on, mon, I'm coming!' and he was off daanstairs to the
cupboard like a shot, aat with a loaf, unlocked th' front door, handed
forth th' bread to the man, who was just getting ready for another
knock.  'I see,' said he, 'thaa weant be put off; tak' this, and go
hoam wi' the'.'"

This story, told in the vernacular of the district, of which this is a
very imperfect rendering, and accompanied with Abe's expressive
gestures, was exceedingly effective, and not easily forgotten.  Nor did
he omit the beautiful moral of the parable, showing the necessity of
prayer, importunate prayer, prayer at all times.  "Keep knocking!" Abe
would say, "God is only trying you a bit in not answering first knock;
it's His way of proving whether you really mean it or not.  Knock
laader, pray on and on, He hears, He is coming, bless Him!  He never
said to th' seed of Jacob, 'Seek ye my face in vain.'"


"PUT UM ON THEESEN."

The Prodigal Son was a favourite subject with the "Little Bishop," and
many are the quaint sayings which fell from his lips while dwelling on
this interesting parable.  The singular pictures which he drew of this
young man in his degradation brought many a smile on the faces of the
congregation.  But his chief aim always was to get the youth back to
his father's house again; here his emotions often overpowered him, and
his joy was so great that he hardly knew what he was saying.  Many of
the friends still remember him on one occasion at Outlane.  He had
brought the poor prodigal to the top of a lane leading down to his
father's house; there he stood, covered in rags and dirt, his head bare
and his shoes gone; he is just timidly stopping at the corner of the
lane debating whether he shall go on or turn back, when at that moment
out comes the old man to look up and down the road; he sees that bit of
human misery at the lane end, and in an instant recognizes him as his
son, "'Mother! mother!' exclaims th' owd man, 'quick! quick! here's aar
Jack standing at top o' th' loin.  Oh, run! run my owd legs, tak' me to
him!  Here, Jack, my lad, come to me, the' father wants thee--come,
come!'  And in another moment the old man is hurrying with tottering
steps and open arms towards his son, and folding him, rags and all, to
his bursting heart."  It was so real to Abe, and he was so carried away
with the picture which was before his vivid imagination, that when he
got the lad into the house, he exclaimed, "Put shoes on his hands, and
rings on his feet,"--whereupon a brother in the chapel called out,
"Nay, nay, Abe lad, thaa mun't put shoes on th' lad's hands, and th'
rings on his feet; put um on roight, man."  But Abe responded at the
top of his voice, while tears came rolling over his face, "Put um on
theesen and let me aloan!  'This, my son, was dead, and is alive again,
he was lost and is faand!'"  By that genuine burst of feeling, he
reached a climax of eloquence that has seldom been surpassed in the
history of preaching.




CHAPTER XVI.

"I am a Wonder unto Many."

Such were the words of David in olden times, and with propriety did
"Little Abe" frequently adopt them in his day.  Considering his
condition prior to his conversion,--a wild, thoughtless, and wicked
young man, having neither fear of God nor man before his eyes, and then
contrasting it with what he had become by the grace of God; remembering
his want of education, that he never could write, and by that means
commit his thoughts to paper, and yet that his preaching was acceptable
and profitable to the people, that he drew large congregations wherever
he went, some people coming to hear him who seldom attended the places
at any other time; that he was used by God in bringing many sinners
into the fold of Christ, who are now useful members in the Church on
earth, or enrolled among those who serve God in His temple in heaven,
"Little Abe" really was "a wonder unto many."

A woman once said to him, "Aye, Abe, I like' to hear the' preach."

"Bless th' Lord for that," responded Abe.

"But," continued she, "I many a toime wonders where thaa gets all th'
sense from, and haa thaa foinds t' words to say, for thaa's niver been
to college, nor ony place loike that."

"Who says I wor niver at college?" he replied.  "I have been to a
college where they mak' a roight job on um, woman."

"Why, what college hast ta been to?  Not Ranmoor, I'll be baan?"

"Noa, not Ranmoor; it would puzzle th' Doctor to mak' onything o' me;
I've been to th' fisherman's college, where Peter and th' rest on um
went.  I've learnt a bit at th' feet o' Jesus, bless Him!"

Yes, he had learnt to devote what little talent he possessed to the
highest and happiest service in the universe, and his success as a
labourer for Jesus shows that the great Master can make good use of any
feeble instrumentality for the spread of truth and the salvation of
mankind.  "We have this treasure in earthen vessels that the excellency
of the power may be of God and not of us," was a saying of apostolic
days, but as true now as when uttered by St. Paul.  When great scholars
and brilliant orators or men of extraordinary natural and acquired
parts become successful as the advocates of our Christian faith, there
are always some more ready to pay a tribute to the powers of these men,
than to the Gospel which they teach, ascribing their success not to the
inherent power of truth, but to the extraordinary talent of its
advocates.  But when men like our friend "Little Abe" are raised up for
the Lord's work, and the Gospel preached by them becomes mighty in
changing the hearts and lives of others, these opponents of our blessed
religion are at a loss to find some human arm to which they can ascribe
the glory, and while they vainly seek such arm, others can plainly see
"that the excellency of the power is of God, and not of us."

A great deal of the favour which "Little Abe" met with was due to his
_sincerity_.  He was very droll in his sayings; he was very original in
his manner of dealing out truth; his illustrations were mostly drawn
from things in everyday life which everybody understood; his language
was the plain home-spun provincialism of the locality where his hearers
were born and brought up; but however much may be due to these things,
those who knew him best would say, that his almost universal acceptance
was due to his undoubted sincerity.  This made everything he said in
the pulpit quite proper.  What would appear out of place in any other
man, was becoming in him; all his odd sayings and gestures were kindly
received, and never an unpleasant feeling was excited in the breast of
any who really knew the man.

Oh, it is a grand thing when a man has so lived and proved himself
among those around him, that they all feel his religion to be sincere!
What good may not such a man be capable of doing?  He may be unschooled
and unread, he may be poor, and hold but a humble position in the ranks
of life, and yet withal, he may exert a power which neither rank nor
learning can acquire, nor wealth purchase.  He rules hearts; learning
may rule heads, and wealth may influence manners, but sincere goodness
enshrines itself on the throne of the heart.

Men among whom "Little Abe" lived and worked, with whom he met from day
to day,--men who professed to have no regard for religion as such,
respected Abe's presence more than they would that of their own
fathers, and stopped their unclean conversation at his approach, or by
some other unmistakable means indicated their deep respect for him.
They all knew what grace had done for him, and they honoured the
genuine work, thereby entitling Abe to say, "I'm a wonder unto many."

One man says, "If there were no other evidence that religion is a good
thing, there was proof enough in Little Abe.  I have had ample
opportunities of watching his daily life for many years, having worked
in the same mill with him, and I know what the other mill hands thought
of him as well; everybody believed in the 'Little Bishop,' and there
wasn't a man to be found that would utter a disrespectful word of him.
He was often employed in what is called 'cuttling,' that is, drawing
cloth from the machine.  To do this he had to kneel on the ground; it
was easy work, and required very little thought.  Many a time have I
seen him, while in this position, praying and drawing off the cloth,
and I have thought that Abe couldn't help praying if he got on his
knees, whether it was in the mill or anywhere else.

"Sometimes on a Saturday the young people in the mill would say, 'Well,
Bishop, where are you going to preach to-morrow?' and then, with the
brightest, kindest smile, he would tell them where his work for the
next day lay, and perhaps he would ask them to go with him; but on
their refusing, he would add, 'Ah, my lads, yo' want your hearts
changing by th' grace of God, and then yo' would be glad to run
onywhere in His Name.'  As years grew on him and he became infirm, I
have seen him come into the mill on a Monday morning looking very
tired, and I have said I thought he was working too hard on Sundays.
'Canna do that,' he would reply; 'I would do a thausand toimes maar for
Jesus if I could;" and then brightening up, he would add, "I'd raather
wear aat loike gooid steel, than rust aat loike owd iron;' and he was
true to his word; he did wear out."

Many such testimonies might be added if it were necessary, all showing
that religion in "Little Abe" was the all-engrossing thing, but let
this suffice.  It is delightful to see how a good man may live in the
midst of the ungodly, and keep his garments unspotted, and his name
unsullied by the adverse influences around him.  What a rebuke such a
life is to many who excuse their looseness and irregularities because
they are thrown among the irreligious; and how stimulative it becomes
to others that are similarly situated, and trying to live consistently
in the midst of all their evil surroundings!




CHAPTER XVII.

Abe as a Class Leader

The Class-meeting is one of the best institutions in Methodism.  It has
done as much as anything else, if not more, to keep up the spiritual
life of the churches; it has been a refuge for tens of thousands of
tempted ones; it has been a seasonable corrector to many who were just
beginning to fall into the paths of sin, and has brought them back to
Christ again; it has supplied the social need of our Christian faith,
and gathered friends together for spiritual communion; it has been a
safeguard against the devices of the devil by affording opportunities
for the disciples of our Lord to compare their experiences, tell their
temptations, and impart mutual encouragement to each other in the
Divine life; it is a natural, seemly, and modest vent for the spiritual
fire which glows and flashes in every heart that loves the Lord with
sincerity.  It was almost self-appointed; it came to be, or grew out of
a class of circumstances which would at any other time have produced
essentially the same thing; it is the outgrowth of the fervent piety
which marked the lives of our fathers in the churches, and it has met
the tendencies of glowing Christianity among us ever since.  It is an
encumbrance only where this kind of Christianity is not maintained; as
godly zeal declines, so sinks the estimation for class-meetings; just
as the appetite for food forsakes a sickly person, so the desire for
experience meetings declines in a sickly church.  Persons who never did
attend class-meetings cannot be judged by them; their piety may deepen
or diminish, but other tests must be found for them.  The class-meeting
is a Methodist gauge, and only here can it apply.

"Little Abe" was a class leader for many years, and there was no work
more heartily enjoyed by him than this.  The members of his class who
survive him often talk of the grand times they had with the little man
in this way; it was often like heaven on earth.  He was a very
successful leader, and always kept his members well together.  If any
of them absented themselves he was soon on their track, hunting them up
and bringing them back to the fold.


"MY FATHER'S GOT PLENTY O' TIMBER."

His class was conducted in a neat little cottage near the chapel
belonging to one of the members, who week by week opened his doors for
the accommodation of Abe and his flock.  Their meeting was held in a
comfortable room which served the family as kitchen and parlour; here
every Monday night the quaint old shepherd came to meet his sheep.  The
big family table was pushed back against the window, the elbow-chair
was placed at the end for the leader, all the chairs and seats in the
house were brought into this room and ranged around as conveniently as
possible to accommodate the weekly visitors, and sometimes when this
was done there were more people than seats, and the big table had to be
drawn out again, and made use of as a resting-place for the homely
people who gathered there; or a long board would be brought down from
upstairs and its ends placed on two chairs, and thus an additional seat
was extemporized.

This very board had the misfortune to snap in two one night while a
brother was engaged in praying.  He was a _powerful_ man in prayer; his
soul was inspired with zeal, and his body animated with strength, which
on this occasion he vented in a succession of heavy blows on this
devoted piece of timber, until suddenly it gave way with a loud crack
and fell in two pieces on the floor, to the great discomfiture of those
whose weight added to the strain.  For some moments there was
considerable confusion in the room, as may be supposed, and the praying
was brought to a sudden halt, when Abe's voice was heard above all,
"Ne'er moind, lad, go at it!  My Father's got plenty o' timber, and
He'll send thee a new seat," whereon the meeting went on, as lively as
before.  Abe wouldn't allow any such trifles to interfere with the
happy flow of feeling in his meetings; indeed, such incidents served
rather to stimulate than abate the exuberance of his spirits.  He knew
that all things belonged to the Lord, and that He would make good all
that was lost in His service, and therefore "he took joyfully the
spoiling of his goods," and other folk's too.  It is needless to say
that the old seat was replaced by a new one.


"MY FATHER 'LL GIE THE' THIS HAASE" (House).

When Abe had been conducting his class for some years in the cottage
before named, an event transpired which greatly disturbed his mind, and
led him to fear he might have to remove his meeting to some other
place.  Now this was a sore trouble ta him and to every one of his
members; they had got accustomed to going there, and some of them had
never met anywhere else, so that they could not bear the thought of
being obliged to leave, yet there was some ground for the fear.

The person who owned the cottage was mother-in-law to the man by whom
it was occupied; she died and left her property, which consisted
chiefly of cottages, to be divided equally among her children.  Soon
after the funeral the family met in this very house to arrange the
division of the estate.  The plan adopted was to draw lots for houses,
and as they were nearly of the same value, this seemed equitable.  So
the lots were all prepared and placed together, and each person was to
draw one, and take the house named on the lot; the drawing was to
commence with the eldest, and go down to the youngest.  Now the wife of
the man in whose house the class met was the youngest member of the
family, and therefore must take what all the others left.  When
everything was ready for the drawing to begin, the proceedings were
interrupted by a knock at the door.  The man of the house opened it,
and found, to his surprise, "Little Abe" there.  "Come aat a minute,"
said he, "I want to spaike to the'."  On getting outside Abe resumed,
"I knaw what ye are baan to do in there."

"Haa dost ta knaw?" said the man.

"Ne'r moind, I knaw;" and going close up to his ear and placing his
hand on the man's arm, he said, "My Father 'll gie the' this haase, He
telled me soa; I've been to Him abaat it, and I have His word on 't;
but afore thaa gets it, I want the' to promise me that while I live I
shall have my meetin' here."

"Yo' shall," was the ready response; "as long as thaa and me lives this
haase shall be oppen to the' if we get it."

"Bless the Lord," said Abe, rubbing his hands, "I could loike to shaat"
(shout) "but they'd hear me insoide.  Ne'er moind, I knaw tha'll get
it;--gooid-noight!"

His friend then returned into the house, and immediately the drawing
began.  Each drew one lot; then they all read them together, and as Abe
predicted, the house in which they were assembled fell to the share of
the man who lived in it.  But this is not the end of the story: it
appears that one of the sons was not satisfied with his portion, and
began to complain.  The fact is he wanted this house, and if he had got
it Abe and his class would have been turned out.  So, rather than have
any unpleasantness in the family, they all agreed to cast lots again
and abide by the issue.  This was done, and to the astonishment of all,
this house fell a second time to the same man, and though it was
considered the best lot, everyone felt it was fairly his, and he has it
to this day.

It may suit some people to say this was a mere accident; yes, just the
same as the world is an accident and a thing of chance.  Perhaps it was
an accident, too, that "Little Abe" was able to foretell the issue of
that lottery with such confidence, and was so eager to make his bargain
for the use of the room before the lots were known.  The chance that
can show such intelligence, foreknowledge, and power, that can
communicate its intentions beforehand, and afterwards verify them in
this manner, has the attributes of God, and must be Divine; a chance
that can hear and answer prayer, that can work out its own designs and
baffle those of others, that can reveal secrets to His favourites and
honourably keep covenants, deserves the faith and worship of all men:
this was Abe Lockwood's God, and He shall be ours for ever and ever.
There are some who say, "What is the Almighty that we should serve Him?
and what profit shall we have if we pray unto Him?"  These scientific
theorists and unbelievers are intensely anxious to prove that prayer is
only wasted energy, that nothing can possibly come as direct answering
to prayer, that if things do follow which seem to be in response to
earnest and devout petition, they result from some other causes, which
have no connection, except coincidental, with prayer.

Men who talk so don't pray, never did.  They don't know what prayer is;
they are wrong in their first principles, and therefore all their
deductions are awry; it is impossible for anyone who discredits prayer
to know what he is talking about.  Prayer is a something going on
within the soul, it is something which must be experienced to be
understood; and yet those who have no experience presume to
philosophize on the subject as if they had spent all their life in the
exercise and study of prayer.  Just as well might "Little Abe" try to
talk scientifically, as those scientists speak on the merits or worth
of prayer, it is out of their sphere, they are out of their depth, and
therefore it was a sad want of discretion which first tempted them to
venture so far.

"Little Abe" was a much better judge of the value of prayer than these
theorists; he was much further learnt in this direction than any of
them, and therefore his testimony was more reliable than theirs; what
to them was a mystery and impossibility was to him a simple daily
enjoyment.  They that would test the value of prayer _must really pray
themselves_, and believe while they pray, otherwise they will be no
wiser.  Prayer is not disproved by the failure of improper petitions,
but it is proved by the success attending supplications presented in
the right spirit.  If men expect nothing, they get what they expect,
the Bible says so; "But without faith it is impossible to please Him;
for he that cometh to God must believe that He is, and that He is a
rewarder of them that diligently seek Him" (Heb. xi. 6).

Prayer was an exercise in which Abe was a proficient and spent much
time; at his work he prayed, and in his chamber, long and earnestly,
until he prevailed.  Sometimes in the meetings, as Abe would say, "they
gat agaat o' wrestling," and then he often became so importunate in his
intercessions that his whole body prayed as well as his soul, and quite
unconsciously he beat the bench at which he knelt, struck the floor
with his clogs, sweat at every pore, and really wrestled with God in
mighty prayer, and then the glory was sure to come down and fill the
place.  Certainly at those times Abe and those who were with him were
very noisy, and some who had no sympathy with anything of the sort,
would make some disparaging remarks.  There were some of old who would
have silenced the loud cries of poor blind Bartimeus, but they could
not, nor can they stop the voice of vehement prayer.  Pray on,
brethren, get hold of God, and then make what noise you like.

We want more of this praying spirit among the Lord's people, and less
of the cold calculations of the unbeliever.  Here lies the strength of
the Christian Church, and not in its immense wealth, its high culture,
its refined pulpit, or luxurious pew; it is that praying power which
brings the Divine unction down.  May God give us the praying power.




CHAPTER XVIII.

"Working Overtime."

The time came when "Little Abe" was much sought after to speak at
week-night meetings, such as tea-meetings, missionary meetings, and the
like.  It was considered a great point to have him as one of the
speakers; they were sure to have a lively time if Abe came--for what
with his own original speech, his running comments and responses while
others were talking (a liberty which every one allowed him), he kept
the whole meeting alive throughout.

This was what he called "working overtime."  All his Sundays were
given, as a matter of course, to the Lord's work, and the week-days to
his daily calling; consequently what he did, in this way had to be done
at nights, after his day's work was finished.  Now as this kind of work
grew upon Abe, there were some who would tell him he was doing too
much, that he would injure himself; but he would remind them that when
he had to work at the mill night after night, week after week, no one
ever thought of telling him he was doing too much.  "No," would be the
response, "because you were paid for that."  Then Abe's soul was
roused.  "Well, and does the' think my Father doesn't pay me?  Bless
Him, He owes me nowt, He's paid me double wages for every minute I have
warked for Him."  And so he went on serving the Church and honouring
God to the utmost of his ability.


LITTLE ABE AND THE MULE.

He had a singular experience one dark rainy night when going to a
missionary meeting at Shelley.  He was late in arriving, so that the
meeting was somewhat advanced when he put in an appearance.  As he
entered the chapel he was greeted by a burst of clapping, and in a
moment every face brightened at the sight of him, though, to tell the
truth, he was rather unsightly, for he was bedabbled with mud from his
feet to his head, and his big umbrella looked as if it had been on the
spree and rolled in the gutter; altogether he appeared in unusual style
for a public meeting.  It was no matter to him, however.  He just shook
himself like a dog out of the water, placed his bundle of whalebones
and gingham in a quiet corner, rubbed his numbed hands together, and
went smiling on to the platform.  Nothing would satisfy the people but
that he should speak at once, so he rose to his feet amid the hearty
clapping of the whole audience, and said, "I niver knew so mich of th'
trials of missionary wark in my loife as I do naa.  I've been in
trainin' for this meetin'.  I've had to endure storms, rain, tempest,
and dangers seen and unseen, for it wor that dark on th' road I could
hardly see mysen, so, loike a returned missionary, I think I ought to
let yo' knaw some'at abaat my trials."  (Hear, hear.)  "Well, yo' knaw,
when I promised to come to this meetin', I meant being here somehaa,
but I 'av had a job.  I thowt as I wor comin' I would mak' it as easy
as I could for mysen, so I borrowed aar neighbour's mule.  I didn't
knaw mich abaat riding, so he telled me I wor to keep tight hold o' th'
bridle, as th' owd mule had a way o' tumblin' fore'ards.  Well, I gat
on th' back wi' my umbrella oppen, for it wor pouring daan rain, and we
set off, all three on us, umbrella, th' mule, and me.  We gat on
alroight most o' th' way.  I had to scold th' owd animal sometimes, and
tell him to get on or we'd be too late for th' meeting, so we kept
gaining a bit o' graand by degrees, but troubles wor ahead.  What wi'
thinking abaat my speech and holding th' umbrella roight, I forgat to
keep a toight hold o' th' bridle, and all at once th' mule tript, and
th' umbrella and me went roight over his head into th' dike.  I really
wor astonished at mysen, and didn't know which to blame--th' mule or
me.  I think I ne'r gat off a cuddy so quick in my loife afore; and th'
owd mule would hardly understand me I daresay, for he stopt in a moment
and look'd over at me as if he wor wondering if I always gat off in
that fashion.  However, I soon scrambled aat o' th' dike, and after a
good bit o' trying I maanted agean and set off on th' road; but I
hadn't gone far before I faan some'at wor wrang wi' th' bridle.  I
couldn't guide th' beast roight somehaa, so I felt abaat to try if I
could foind aat what it wor, and behold I had gotten th' bridle all on
one soide.  Well, I dar'n't get off to set it roight, so I wor fain to
let th' owd beast goa his own gait till we gat to Shelley."

The whole story was so amusing, and the more so as told in Abe's
inimitable style, that the people laughed themselves into tears; and
yet they could not but admire the zeal of the little man, and their
hearts warmed towards him, and to the missionary cause as well, for as
soon as Abe resumed his seat, the chairman, who knew how to take the
tide at its flood, called for the collection to be made, and there is
no doubt it was a good one.  Just at that moment Abe shouted out,
"Bless the Lord, I've made th' collection speech to-noight."


A QUOTATION FROM SALLY.

At one of the meetings where "Little Abe" was a speaker, he was
exhorting the people to give freely to the Lord's cause.  "Some folk,"
he remarked, "say that Methodists are always after money; well, we
canna' do very mich withaat it, I wish we could, it's a deal o' bother,
and takes sich a lot o' getting; and yet it is a far worse job to be
withaat ony."  Then throwing his head over a little on one side he went
on, "Aar Sally says money is th' rooit of all evil, but I says, 'Aye,
lass, I knaw it wad be, if I wor to come home on Saturday withaat ony.'"


A LIST OF THE FAMILY NAMES.

At another meeting in which our little hero was speaking he got into an
exceedingly happy mood, and was dwelling on the honour of being a child
of God.  His face shone with delight, his eyes glistened with joyful
tears.  "Bless the Lord," said he, "I'm a King's Son, and one of a
royal line.  Ah, and there are hosts maar in th' family besides me.
Let's see," said he, "there's Jonathan Cheetham, King's Son; there's
James Crossland, King's Son; there's James Carter, King's Son; Glory!
there's Mary Carter, King's Son.  Hallelujah!"  How far he would have
pursued the list of family names we don't know, had not the whole
meeting burst into laughter and tears at Abe's unwitting mistake in
calling Mary Carter a King's Son; but it was of no consequence to him;
a little slip of his happy tongue didn't mar his meaning; the people
cheered him, and on he went as blythe as ever.

It was reward enough for Little Abe to know that he had done his
Master's work and brought honour to His great name.  The exertion which
these extra meetings entailed upon him, the long weary marches out and
home, were all performed without a murmur or the slightest abatement of
zeal.  He didn't serve the Lord with a footrule in his hand, measuring
and marking off to the eighth of an inch.  Abe strode over all narrow
and stinted measurements, and served his Master out of the fulness of
his warm and generous heart.

That miserable devotion which does as little as possible for God, and
magnifies that little into importance, Little Abe knew nothing about,
and he is a poor, pompous, pitiable thing that does; the open heart,
the willing hand, the ready feet, are among the few things that God
Almighty is pleased to see among His people; the penitent that sheds
his tears by the dozen, the man that goes just the length of his
sixty-feet tape-measure and no more, the champion that quenches his
zeal in the first obstacle that comes in his way, and turns back from
the fight, is unworthy the name and honour of a Christian; he is unfit
to march in the glorious succession of martyrs and confessors who
follow a Leader that dedicated His all to the world's welfare and His
Father's will.  "For ye know the grace of our Lord Jesus Christ, that
though He was rich, yet for your sakes He became poor, that ye through
His poverty might be rich."




CHAPTER XIX.

Methodist Lovefeast.

Methodism has created new institutions and coined new words to express
the object of them.  The lovefeast is purely Methodistic: it is a
meeting of Christian people belonging to one or more societies, where
they relate their religious experience, and bear their testimony to the
worth and influence of Divine grace in the soul.

Under the conduct of a minister, or someone duly appointed for the
purpose, the meeting is opened with singing and prayer; then, while the
people are sitting, bread and water are distributed to all present, to
suggest that believers are members of one great family, and partners in
the same spiritual provision made by Christ who gave Himself to be the
Bread of Life for men.  When this is done the offerings of the people
are gathered, usually for the poor of the Lord's flock.  The
formalities ended, the meeting is thrown open for the relation of
Christian experience, and any one speaks that is prompted.

In every period of Methodism the lovefeast has been a precious and
popular means of grace.  These meetings are held all through the
country, every little church taking care to have its quarterly or
annual lovefeast.  And it is remarkable what a hold some of these
meetings have upon the people; ten, or even twenty miles, have not been
considered too great a distance to be travelled in order to be present
at some of them, even though the entire journey has had to be performed
on foot.  Men and women, some of them stricken in years and bowed down
with the toils and cares of a long and hard life, have joyfully walked
many a weary mile for the pleasure of attending a lovefeast; old
people, leading their grand-children by the hand, and telling them of
the stirring times of early Methodism; younger people in groups,
singing revival hymns as they plod steadily along the dusty or miry
roads under melting sun or pelting rains, making their way to these
attractive and soul-stirring meetings, contending against every
obstacle and overcoming every hindrance, determined to be there and do
honour to the Divine Master, who said, "Ye are my witnesses."

There have been some of the grandest manifestations of Divine power at
these gatherings, as seen and felt in the sweet, gentle, and
unconscious melting of feelings, until the whole congregation has been
broken down to tears and songs of joy and praise; or coming suddenly
upon them as a "rushing mighty wind," without sound or sign, save in
the bending of heads, the breaking of hearts, the streaming tears, and
the adoring responses of the people.  Then, believers have caught the
spark of sanctifying fire from God Himself, and declared it; then, men
have been endued with the gift of tongues, and spoken with apostolic
power; then, sinners, drawn into the place by the peculiar attractions
of the occasion, have felt their souls shaken by Divine energy, like
forest trees in a tempest, and trembling, bending, rending, breaking,
have fallen in the storm of Heaven's mercy, and cried for help and
found it.  Oh, how many there are now in glory or on the way, of whom
it may be said, "Convicted in a lovefeast! converted in a lovefeast!
sanctified in a lovefeast!"  Their name is "legion, for they are many."
Hallelujah!

Some things among the usages of the churches we may perhaps afford to
dispense with and suffer no loss, but not this glorious means of grace.
If in any place they have lost their power, the fault is not in the
institution, but in the Church; religious declension is the greatest
enemy to this good old custom.  If the Lord's people return to their
first love, the lovefeast will resume its former glory and power. Oh,
Lord, "wilt Thou not revive us again, that Thy people may rejoice in
Thee?"

Methodism cannot afford to forsake her old ways for new and untried
ones; they are intelligent, proper, and essentially Christian.
Lovefeasts are the olive branch which we have received from the revered
hands of our fathers and mothers in the faith, not to be cast away, but
to be prized and kept as a mark of our love for them, for each other,
and for Christ our Saviour; and though the green branch which they left
us may be somewhat faded, and its leaves droop in our moistureless
hands, though it has lost some of the freshness it had when it first
came to our keeping, thank God! thank God! it is not dead, it lives!
and can be revived.  It wants more moisture; sprinkle tear-drops of
penitence upon its shrunken foliage; let the springs of our sympathy
once more flow over it; let us ask God to give us the "upper and the
nether springs," that _His_ love and ours may flow out in one united
stream; let us come to that stream, near, nearer, to the brink, and
olive branch in hand, plunge in, refresh ourselves, and revivify the
blessed, beautiful, and sacred symbol.

There was no meeting in which Little Abe was more at home than a
lovefeast; whether as conductor or in a private capacity,--if such a
term can be applied to Abe,--he gloried in a rousing lovefeast.  His
love for these meetings and his aptitude in conducting them occasioned
a great demand for his presence.  He had such a way of interspersing
enlivening comments between the speakers.  He was a good singer, too,
and was always ready with some hymn expressive of the feeling of the
meeting.  Then he had the power to make everyone feel at home, so that
he was the very man to lead a lovefeast, although he did sometimes say
things that would shock very orderly and circumspect persons.


DEVIL DIDN'T POP THEE.

Little Abe was leading a lovefeast in Berry Brow Chapel; the place was
crowded, people had come from far and near; the Holy Spirit was present
in great power; there was no lack of witnesses, two or three being
often on their feet together waiting for an opportunity to speak.
Little Abe, as he said, "was fair swabbing o'er," he wept for joy.

A young man at length rose to relate his Christian experience.  He had
but lately been converted to Jesus, and before that had been a very
wicked, drunken, degraded character.  He proceeded to say what the Lord
had done for him, how He had found him in his sins and misery, and
taken hold of him when hardly any one else would look at him, except a
policeman, who felt as if he had a sort of right to him, and often
found him board and lodgings for a few weeks.  At the time of his
conversion he was almost naked, and absolutely destitute; said he, "I
had popt" (pawned) "my coat, and popt my shoes, my vest, my shirt, and
everything on which I could raise money, and I was almost in hell."
This was more than Abe could sit under; he sprang to his feet and
exclaimed, "It's a rare job th' devil didn't pop thee and all, my lad!
Praise th' Lord!"  The young man fell on his seat and vented his
gratitude in a fresh burst of tears, and many an eye in that meeting
ran over as well.


RELIGION ALL HUMBUG.

Little Abe once got up in a lovefeast.  "Friends," said he, "a man
asked me what I made so mich noise abaat religion for; he said, 'It's
all humbug,' and I said, 'Thaa'rt roight for once, mon; it's th'
sweetest humbug that iver I tasted.  I have been sucking it for mony a
lang year, and it is sweeter than iver.'"  (Humbug is the Yorkshire
name for sweets and goodies).  It was just in Abe's way to turn the
tables on his assailant, and certainly in this case the Little Bishop
had the best of the encounter, and the joy of the humbug as well.


PENITENT PHYSIC.

The Bishop was leading a lovefeast in Shelley Chapel (where it is said
that the Rev. John Wesley once preached), and one of the speakers had
been a backslider, but had determined to return to the Lord.  This man
was telling the meeting his bitter sorrow, and how he had drunk of the
wormwood and gall of repentance, and as he spoke tears ran chasing each
other down his face.  "Bless th' Lord," said Little Abe, "I see my
Father has been giving the' some penitent physic, and it's made the'
'een" (eyes) "run.  Ne'er moind, lad, He'll heal thee heart, and wipe'
away all tears from thee 'een.'"


HONLEY FEAST MONDAY.

The Honley feast is one of the remaining relics of byegone times, and
is tenaciously kept year by year throughout the parish as a holiday.
It begins with Sunday, and extends over the greater part of the week,
during which time the people enjoy themselves in ways suited to their
varied tastes, too many of them indulging in the cup which brings
aching heads and empty pockets.  What a pity it is that men, and even
women, too, are so infatuated as to think that pleasure can only be
found in drunkenness and public-house brawling!  Thank God there are
many who know the folly of this, and have other and better ways of
finding pleasure.  Ever since Salem Chapel was first built it has been
the custom to hold a lovefeast there on Honley Feast Monday, and this
is perhaps the most popular meeting in the whole year, and is always
looked to with great interest.  People come to this lovefeast from many
miles around, and the chapel is invariably filled to overflowing.

This was always a great occasion with Little Abe--a real red letter
day.  I remember attending this annual meeting some years ago.  Abe was
there, and he certainly monopolised a good share of my attention.  He
was very happy, and kept on ringing changes with clapping, stamping,
shouting, and sometimes, when under strong feelings, he pealed a clash
altogether, with hand, foot, and voice.  "Hey, lads!" he said, "it's
grand! it gets better and better, bless th' Lord!"  His face was
covered with smiles from his smooth chin to his bald forehead; he never
ceased smiling during all that service,--for no sooner had his joyous
countenance spent itself on one pleasant thing, and the light, dancing
ripples begun to subside, than something else presented itself to his
notice, and another smile passed across his face like a playful breeze
over a clear pool, shaking up the waves again; and so on he went,
through all that service, with a face as bright as a sunbeam.

At length Abe rose to his feet, still smiling, and his hands clasped
together; every eye was on him in a moment, and smiles and tears of joy
mingled all over the chapel; the women wiped their eyes, and the men
shouted, "Glory, Abe!  God bless the', lad."  "Friends," he began, "I
am happy, I mun spaike naa, or I'st brust mysen."  "Go on, Abe," came
from all parts of the chapel.  "Hey, my lads, I mean to go on; I'm noan
going to turn back naa; it's heaven I set aat for, and heaven I mean.
I've been on th' road aboon fifty years, and I'st get t' th' end afore
lang."  And then he went on to say how glad he was to see them there
once more, and to see the place full of earnest worshippers.  "You knaw
it warn't always soa.  I can remember when we wor just a few, but we
agreed to pray for a revival, and gie th' Lord no rest until we should
mak' His arm bare amang us.  We started a prayer-meeting on Sunday
mornings at five o'clock to th' minute, and they that worn't there at
time should be locked aat.  Well, yo' know, I wor' baan to be at that
meeting.  So I telled aar Sally on Saturday noight I mun be up i' th'
morning at half-past four.  Well, wod yo' believe it, I waked abaat
five minutes to five.  I wor aat o' bed in a wink, and shoved my feet
in my stockings, and then on wi' my breeks, scratted up my booits"
(boots) "i' my hand, and off I ran in my stocking feet.  When I gat
hoalf-way up th' Braa th' clock struck five, and I pushed one fooit in
my booit, fastened up my gallasses, and ran on agean panting up th'
hill, and just as I came t' th' gate I saw th' chapel door shut in my
face, so I wor locked aat; but I wor noan baan to looise my meeting.
While they insoid wor getting ready, I finished dressing mysen.
By-and-bye I hears one on 'em give aat a hymn, and I clapped my ear t'
th' key-hoil and listened for th' words, and then I put my maath to th'
hoil and sang with 'em, and so I kept on until they began to pray.
Then I listened, and shaated Amen through th' hoil, and kept on while
iver they prayed.  At last my owd friend Bradley stopped in th' middle
of his prayer,--'Oppen that door,' he said, 'I canna pray with that
chap shaating in at th' key-hoil that road;' so they oppened th' door,
and I went in and had my meeting after all,--but yo' moind I wor niver
late agean."

Our little friend will be remembered as a lovefeast man for many years
to come.  His name had quite grown to be associated with the Conference
lovefeast of the Methodist New Connexion, and many are the affectionate
references to our brother in these grand annual gatherings even to this
day.  His voice is not now heard as it once was, along with that of
Thomas Hannam, John Shaw, and men of like spirit and notoriety; but his
name is still fragrant in the affectionate memories of those who are in
the habit of attending our Conference lovefeast.


"BREED 'EM YOURSENS."

Although Little Abe was no narrow-minded sectarian, he still loved to
foster in the minds of his own children a preference for the people
that had, under God, saved his soul, and made him what he was, and he
tried to bind his family to the Church of his choice.  Spending a
Sunday in the town of Dewsbury, in company with a devoted brother and
local preacher who is now in heaven, they were led to converse about
the Community to which they both belonged.  Abe said, "I was born in
th' New Connexion, never aat of it, and by God's help I'st die in it,
and I hope my children after me."  And then, taking up an incident
which his own words had called to mind, he said, "My lad went by a
cheap trip to Hull t'other day, and what dost ta think wor th' first
thing he axed for when he gat there?"  "Don't know," replied his
friend.  "Why, afore he gat aat at station yard, he goes up to a man
and says, 'Can yo' tell me th' way t' th' New Connexion Chapel?'  Naa,"
he added, looking across at his friend; "if yo' want th' roight soort,
yo' mun breed um yoursens;" a saying which, put into other words,
simply means that if we are to have reliable members in the Church,
pious parents must bring in their own children, and let them grow up in
the fear of the Lord and love of His people, and the maxim is correct.




CHAPTER XX.

Patient in Tribulation.

Abe Lockwood had to encounter many troubles arising from a variety of
causes but that which seemed to harass him most was poverty.  Having a
large family to bring up, and earning but moderate wages by his
employment, his head was seldom above water; he just managed to keep
above the drowning point.  Only the brave, honest, and godly poor who
have struggled through similar difficulties, can really know what that
good man and his wife had to contend against in this way.

Yet how often do we find poverty and piety yoked together in one house.
What a mercy it is that piety will condescend to dwell with poverty;
sit down at the same dry crust, or sit without it; wear the same
patched and threadbare raiment, and not complain; stay in the same
circle, endure the same hunger, cold, sickness, and suffering with
unmurmuring constancy, and taking more than half the load of trouble on
her own neck will sit the long night through, and "sing of mercy" till
the day breaks, and the light comes, and the sun shines again.
"Godliness with contentment is great gain."

How many of the Lord's jewels have been ground, cut, and polished on
the wheel of poverty; polished, but not set, for poverty is neither the
gold nor silver for the setting.  No matter, God does not care for the
setting, it is the diamonds He loves, "and they shall be mine, saith
the Lord of hosts, in that day when I make up my jewels."

When, however, industry, economy, and patient courage had done all,
poor Abe was sometimes almost overwhelmed by hardships,--almost, but
not altogether.  He had a firm faith in God, and used to say, "My
Father knows haa mich I can carry to a grain, and He wean't lay a straw
too mony upon me, bless Him."  In the midst of all the little Bishop
maintained a happy heart and a cheerful countenance; he made as little
of his poverty as some people do of their luxuries, and an ordinary
observer might have supposed he never had a sorrow, or felt a care.
The fact is he did not hoard his troubles as some persons do; he did
not like them well enough for that.  They hung very loosely about him
at any time, and he shook them off as soon as he could; instead of
buttoning them up in his breast, and keeping them until they rankled,
festered, or turned sour, he loosened his bands, bared his bosom to the
first healthy breeze of joy that blew, and laughed the moment his
sorrows were gone.


"WATTER GRUEL."

He was one day walking several miles to a preaching appointment, in
company with another brother who was going to the same place.  On the
way his friend's nose began to bleed, and they had to stop, though the
man's nose still kept on bleeding.  Abe tried to stop it: he put a cold
stone to the man's neck, held his arms up over head, and resorted to a
variety of acknowledged remedies, but with very little effect.  "What
mun I do, Abe?" said the man.  The little Bishop thereupon proceeded to
give him his advice.  "I'll tell the' what to do," said he; "thaa mun
strike at th' rooit" (root) "o' th' evil; thaa lives o'er high; thaa
should try watter gruel for six weeks, and thaa'd cure that nose,
that's haa I do."  A burst of laughter from both hastened the cure, and
on they went again with the journey.  There was in this quaint remark
of his just the slightest reference to the poor fare on which he had
many a time set out on a long journey and a hard day's work in the
cause of his Divine Master; often enough dear old Abe was like brave
Gideon of old, "faint, yet pursuing."

He used to say when he met people who carried their troubles in their
faces, "Yo' ha' no need to pull such lang miserable faces, raand 'um up
a bit!  What! are yo' gotten on dark soid o' th' hedge?  Yo' mun flit
into th' sunshine, there's plenty o' room."  And what a blessing it
would be if people who nurse their sorrows would begin to count and
cherish their joys instead; the world, and especially the Church, would
be full of bright faces and happy hearts.


THE HALLELUJAH COAT.

There was a time when Little Abe was badly provided against the cold,
wet, inclement weather which he had to encounter in the work of the
Lord, and coming out of the chapels on winter nights exposed him to
many a dangerous chill.  His only extra covering was a thick woollen
muffler around his neck, yet in this way he bore uncomplaining the
brunt of storm and pelt of rain.  One Sunday night after the little
Bishop had been preaching, a man came and invited him to supper before
starting for home, and he went.  Supper over, Abe prepared to be off;
it was a bitter night, cold and wet.  On seeing him about to start, the
good man said, "I've got something for you, Bishop."  Abe looked round
and saw him standing with a big, thick overcoat open, ready for him to
put on.  Without a word of remark he thrust his arms into the coat, and
his host proceeded to button it up from his throat to his heels,
smiling all the time; this done, he stood back to look at him.  Abe
clapped his hands together, and shouted "Hallelujah!  hallelujah!!  I
can say now't else--hallelujah! a top coit! a hallelujah coit!"  And
away he went out into the darkness and rain shouting, "A Hallelujah top
coit!"  That garment was always known after as "the hallelujah coit."


TEMPTED OF THE DEVIL.

Every Christian knows something of the wiles of the devil, and how
busily he goes about to tease, annoy, and break the peace of the Lord's
people.  Abe had many a tussel with this enemy, but in the strength of
faith and prayer he conquered him.  During the early years of Abe's
Christian life the devil often endeavoured to raise doubts in his mind
on fundamental truths; but Abe was not to be moved from the faith.
What he could not understand nor explain, he yet believed with all his
heart, so that in time the enemy yielded every point of dispute up to
him, and Abe kept his heart in perfect peace, so far as these things
were concerned.  If Satan came to him, it was generally on some
unimportant thing which might harass and divert from better things.
Abe would say "Th' owd enemy 's ge'en o'er playing 'th' roaring lion,'
and turned into a flee, running and hopping all o'er me."  And thus the
devil would sometimes assail him, rousing his feelings, exciting his
imagination and anger, and kindling his resentment to a pitch that
sometimes made Abe almost ashamed of himself, especially as it was all
about nothing.


ACCUSED OF SWEARING.

After preaching one Sunday at Wellhouse, a place about four miles from
where he resided, he was making his way home in the cool of the summer
evening, and had got within a very short distance of Berry Brow.
Following on the same road was a man that knew Abe very well, who was
trying to overtake him.  As this man drew nearer he heard the Bishop
talking rather loudly, and giving expression to some very extraordinary
language, accompanied by sundry violent flourishes of his walking-stick
and stamping of his foot, and the man was amazed as he heard Abe break
out, "Thaa 'rt a liar, thaa owd devil!"  A few moments' silence
followed this outburst, during which the little man was walking like a
champion racer; then suddenly he broke out again, "I tell the' thaa 'rt
a liar, and I will n't believe a word on 't."  Then followed another
brief silence, and then another excited explosion, which brought Abe to
a standstill.  "Didn't I tell the' I don't believe the'?  Away with
the', thaa lying old devil!"

By this time the man came up to him and said, "Why, Abe, whatever art
ta swearing abaat soa on a Sunday noight?"

"Swearing! me swearing!" exclaimed Abe.  "I'm noan swearing, my lad."

"But I yeerd the' mysen."

"When?"

"Naa, this minute; thaa called somebody a lying owd devil, and sich
loike."

"Oh," said the little Bishop kindling at the sudden recollection of
what had been passing in his mind, "I've left my Sunday
pocket-handkerchief in th' pulpit at Wellhaase, and th' owd devil wor
telling me aar Sally wod scold me, and I told him he wor a lying
owd devil, and so he is; but I didn't knaw onybody could yeer me."  In
this way the enemy assailed him on his way home from his pious work,
grudging him the peace of mind which a good man has in the service of
his Master.  Satan would not raise any vital point of faith or duty
with Abe, because he knew he would be beaten, and Abe would be blest,
and would rise high on the wings of his faith out of the devil's reach;
but he could spring a snare upon the good man about his
pocket-handkerchief, and gradually worry and tease him into a conflict
until he forgot altogether the thought of better things.


COUNTING THE ORGAN PIPES.

Another amusing story is told of Little Abe, showing how Satan
sometimes succeeded in trailing a false scent across his path, and
leading his mind astray for a time, or, so to speak, shunting him on to
a siding, and keeping him there until he discovered the snare.  He was
sitting in Berry Brow Chapel listening, or endeavouring to listen, to
the preacher; it was soon after the new organ was introduced into that
place of worship.  Abe sat just opposite the organ, so that he could
not avoid seeing it.  Several times during the service the little
Bishop had fidgeted about, and indicated signs of impatience from some
cause or another; when all at once, to the astonishment of preacher and
people, Abe exclaimed, "I tell the' there's soa many pipes in that
organ, I've caanted 'em a dozen times already; if thaa doesn't believe
it, caant 'em theesen, devil."

We may imagine the effect produced by Abe's outburst of indignation,
that the devil should doubt the accuracy of his counting in a matter so
trivial, as well as the annoyance and shame he felt that he had allowed
his old enemy to make a dupe of him again.  Yet it is only an
illustration of the insignificant things that serve to call off our
minds from the pursuit of holy studies.  The devil would dispute
through a whole service about a couple of flies, rather than permit a
saint to wait upon God without distraction.  It shows that we need to
be very watchful against the influence of that arch enemy, even in the
Lord's house.

Little Abe, with all his excellences, had his infirmities like other
men, and he felt them keenly.  It was a cause of great grief to him
when, through unwatchfulness, he was led into folly.  "Could ye not
watch with me one hour?" was said to the weary disciples of old, and
might often be repeated to the Lord's people to-day.  "Watch,
therefore, lest ye enter into temptation."


AN EVIL TEMPER.

One source of temptation to Little Abe was his temper; and yet here few
would think he had any trouble at all.  If people who knew him were
canvassed on this question, the uniform testimony would be that he had
a most even disposition; few could be found to testify that they ever
saw him overcome by anger.  He was, however, naturally of a quick,
sensitive temper, and had to keep a jealous watch upon himself, in
order to hold this tendency in subjection; the consequence was that it
seldom gained the mastery over him after his conversion.  Grace turned
the lion into a lamb, and subdued the evil spirit within him, and as he
grew in grace, the marks of the old Adam became less distinct.  Still
it was always an occasion for prayer and watchfulness with him; he
would not allow himself to be tempted from this side of his character,
if he could avoid it.  Should anything transpire which was likely to
rouse the evil spirit, Abe would take his hat and run away, rather than
let the enemy gain ascendancy over him; he felt that it was often
better to "hide than 'bide."

All our readers may not be troubled with a fiery temper, but they who
are should watch it closely, or they will burn themselves.  If you have
fire about, keep powder and petroleum out of the way, or there may be
an explosion; he that tempts the fire with combustibles must surely pay
the penalty sometimes.  The safest and wisest policy is to put the fire
out altogether; get the evil temper destroyed by Divine grace, and then
this "sin shall have no dominion over you."




CHAPTER XXI.

"The Liberal Deviseth Liberal Things."

Little Abe was endowed with a generous heart, but with very limited
means.  He could generally say as the Apostles did to the lame man,
"Silver and gold have I none, but such as I have give I thee;" yet he
often devised means whereby he could enjoy the luxury of giving to
others.  His own children, and even those of the village, knew they
could get a penny from Abe if he had one in his pocket, although it
might be the last he had in the world, and many a time he might be seen
surrounded by a swarm of children in the street, all begging sweets or
some other little trifle of him; and you want no better proof of a
man's habitual kindness than to see him often beleaguered by little
children: they only beg where they get something.

If any poor neighbour was in want, and Abe had any means of assisting
him, he would not wait to be asked.  Many a time he has gone home to
Sally and told her of some poor creatures who had no bread in the
house, and then he would wind up his tale of sorrow with, "Naa, lass,
we'll be loike to tak' 'em a loaf," whereupon the good woman would go
to the cupboard and take out a big family loaf, and hand it to him, and
he would hurry away to gladden the hearts of the hungry children.

People do not need to be rich to exhibit the spirit of true generosity,
because it is not so much in the amount given, as in the spirit in
which it is done, and the sacrifice involved in the act.  It is a truly
noble thing for a wealthy man to bestow of his abundance on the needy
around him, and he who does so is sure to gain a place in the
affections of the people.  Everyone admires a liberal man; indeed, it
is questionable whether admiration for this quality may not sometimes
blind us to other things in the same persons which are actual faults,
and hence a man may be intemperate or profane or worldly, and people
say, "Well, but he is such a generous fellow," and that is taken as
mitigation of his faults: thus he is allowed to indulge in many wrongs,
because he has one excellency in his character.  Men are not often
impartial judges; their minds are warped by unduly regarding one virtue
more than another, and consequently their verdict on character is not
always reliable.  Give a benevolent man his full meed of honour, but
let not his liberal gifts become the purchase price at which he may
obtain indulgence for other sins, or he makes morality only a mockery.

Generosity is an essential mark of the Christian character, and should
display itself in every follower of our Lord.  This is the spirit which
prompted the poor of the Lord's flock to share their scanty means among
their poorer brethren, and therefore, though Abe Lockwood was never in
his life worth many shillings at one time, he was one among a multitude
of humble and generous spirits moving in the lower walks of life, who
often enjoy the pleasure of relieving the wants of sufferers around
them.


"A GOOD NAME IS BETTER THAN GREAT RICHES."

Among the people in his own locality no one stood in better repute than
Little Abe.  If any sick person wanted spiritual direction or comfort
they would send for Little Abe.  He was quite at home in the sick-room;
the sight of his bright genial face would be sure to cheer the
sufferer: and then he knew so well how to lead the penitent sinner to
the Saviour, that the gloom of many a bedside has been dispelled by his
humble ministrations in this way.

He loved this work, and gave a great amount of his spare time in
visiting the sick.  He was ready to go anywhere, any time, night or
day, that he might help to sustain the soul in the last trial of faith;
and many an hour has he sat by the bedside of some dying neighbour,
talking, singing, praying, and trying to cheer him through the valley
of death.

The little Bishop was general religious factotum in his own village,
and especially among those who were in any way connected with Salem
Chapel.  In baptisms and burials he was held by many in as high repute
as the regular ministers.  Often it happened that he was fetched by
some troubled parent to baptize a dying child, and he would perform the
rite with as great satisfaction to the friends, in his blue smock and
clogs, as he could have done had he worn the white neckcloth, and
passed through ordination honours.


"WILT TA KNUG?" (KNEEL).

A man came one evening to Abe's house, knocked at the door, then opened
it a little way, thrust in his face and said, "Is Abe in?"  It was a
most unusual thing to see that man there, for he was a wicked, drunken
character, a trouble to the neighbourhood where he lived, and often a
terror to his poor wife and children.  Many a time Abe had tried to
induce him to go to the Lord's house and begin to lead a new life; but
sin had such a hold upon him that he only made light of everything
good, and, in his ignorance and hardihood, professed to disbelieve in
God and His Word.

"Is Abe in?" asked the face at the door.

"Yes, I'm here," replied the little man in question, looking up from
his Bible, and peering over the lamp on the table to see who the
speaker was, "Come in, mon; open th' door and come in."

And in a little further came the face and head, followed by a pair of
broad shoulders and a huge body, whereupon Abe saw who they belonged
to, and rising from his seat he noticed that the great hard face was
clouded and softened with sorrow.  Ah, it is a hard heart that does not
melt sometimes.

"What's ta want?" asked Abe, in a kind tone.

"Arr bit bairn 's badly," replied the big man, "and th' missus wants
the' to come and sprinkle it."

"Th' missus want me does she,--and what does thaa want?" said Abe,
looking meaningly at him.  "Does thaa want me to come?"

"Ay," responded the man, looking rather humble, and feeling that Abe
had obtained his first victory by that confession.

"Well, I'll goa wi' the'," and, putting on his hat, they went out
together, and betook themselves to the dwelling of the visitor.
Arriving there Abe beheld a painful yet by no means uncommon picture.
A room miserably furnished, and not the ghost of comfort anywhere;
several little ragged children stood grouped together, and in the midst
of them was the saddest figure of all--"the missus," the wife, the
mother, in tears, and on her lap, wrapped in an old faded shawl, was a
dying infant.  The woman tried to smile amid her tears as Abe came in,
just the shadow of a smile, and then her poor face settled again to
that look of anguish it had before, as if all her meagre joy were
slowly dying with that little creature that lay feebly gasping on her
lap.  It was so like a woman to remember amid her grief, to give a sign
of welcome to her visitor.

"Aye, my lass, I'm real sorry for the'; thaa has a mother's heart, I
see, and thaa'd loike to keep thee bairn, I knaw thaa wad; but thaa mun
remember God has first claim on 't, and if He wants it, thaa'll be
loike to let Him ha' it.  He can tak' better care on 't nor thaa can;
bless it, it'll sooin be better off nor ony on us--don't fret, my
lass--th' Lord comfort the'."  And so in this way Little Abe went on
talking, softening, comforting, and strengthening the bitter heart of
that poor woman; at length he said, "Thaa wants me to baptize th'
little un, I reckon."

"If yo' pleeas," she replied.  "Jack," added she turning to her
husband, who stood all the time with his back to the table, trying hard
to keep his eyes dry and swallow down a lump that was continually
rising into his throat, "get a basin o' watter, my lad."  It was said
so sadly and yet so kindly, that if Jack had had to go through fire to
fetch that basin of water he would have got it.  In a minute or two he
came with the basin in his big broad hand and stood close up to his
wife's side, looking down on his dying child.

"This is a religious service," said Abe, "and I want yo' to understand
that."  He had his doubts about the man, notwithstanding his evident
effort to control his emotions; he knew the man's sinful character,
knew his hostility to everything religious, and now that he had him to
something like an advantage, he wanted to make the most of it.  "I'm
baan to baptize that bairn in God's name, and we mun kneel daan and
pray for it;" and then looking at the father he said, "Wilt ta knug"
(kneel) "daan with us?"

The man made no answer, but still kept by his wife's side, looking down
on the infant.

"Wilt ta knug with us, Jack?" he repeated; "it's thy bairn, and it'll
sooin be gone."  Still there came no reply; a conflict was going on in
the breast of that strong man, the wicked man of the world was
contending against the father.

"If thaa will n't knug beside the' wife and bairns, I'll go haam
agean," said Abe.

The man was conquered; the devil was strong in him, but the father was
stronger.  He could not bear the thought of paying a slight to his
dying child.  "I'll knug," said he, and that instant he full on his
knees.  Abe baptized the child, and then all of them knelt together,
while he poured out his soul in earnest supplication to God for the
child and the family; but especially for the father who was now, almost
for the first time in his life, found humbly kneeling at the throne of
grace.  It would have been very gratifying if we could say that this
was the turning-point in that man's life; but here our knowledge of the
case ends.  It is, however, not too much to hope that the memory of
that sad night, coupled with the loss of the little child, would have a
good influence on the subsequent life of the man, and perhaps be the
means, under God, of leading him to seek that grace which alone could
afford him hope of meeting his child again in the kingdom of glory.

Whether this was so or not, the incident shows the high esteem in which
Little Abe was held by the people among whom he lived.  We see that he
gained a decided advantage over the hardened sinner when he constrained
him to kneel before the Lord; and it also shows that when scoffers and
so-called unbelievers are brought into the shadows of death, their
unbelief forsakes them, and like devils, "they believe and tremble."

It was no uncommon thing for Abe to be called out of the mill to
conduct the burial service at Salem, in place of the minister, who
perhaps had never been informed of the funeral, or even of the death.
No matter, poor man, he has sadly lowered himself in the opinion of the
family and friends by not being present.  He might have known he would
be wanted, and at what time of the day, and in what place, and it is
very unkind of him not to be there.  Where is he?  Poor innocent, he is
tramping off to a distant country appointment in simple ignorance of
the misdemeanour of which he is guilty.  A minister ought to know
everything--know who is well and who is not; ministers are different
from all other people, and more is expected from them.  If, for
instance, any one is ill, the doctor must be sent for; but the minister
is expected to come without being requested.  It is his duty to attend
to the sick of his flock.  It is no matter whether he knows of the
illness or not, he ought to know of it; a pretty shepherd he must be
not to know if any of his sheep are ill; he should make inquiries for
himself among the people.  Are any persons dead here, or any sick? any
to be prayed for? or are there any disaffected parties waiting to be
coaxed into a good humour? any croakers in want of a good subject to
vent their bile upon? or anything at all in the general ministerial way
that wants doing?  A man could easily find out what is going on, and
what is going off, with a little ingenuity and perseverance; and it
would save all the trouble and expense of a post card to the minister
asking him to call.  Let us hope, therefore, that in future there will
be no misunderstanding upon these important matters, because every
place in the land is not favoured with such an able, willing, and
acceptable substitute as the people of Berry Brow had in Little Abe.

Reference has already been made to the esteem with which he was
regarded by his fellow-work-people.  As years went on this regard was,
if possible, intensified, and it was beautiful to see how the younger
men in the mill would strive to lighten his work, and make his duties
as easy for him as possible.  Nor was this kindly feeling confined to
the mill operatives; his masters, gentlemen of high position in the
locality, held him in great esteem, for they knew him to be a honest,
upright man, and a faithful servant.  He had, in his latter days, many
liberties and favours which could not be permitted to their employes
generally; often one or another of his masters would come into the
mill, and have a few minutes' conversation with him about his work as a
preacher, and his religious zeal, enlivened by his irrepressible
humour, almost invariably sent the master away with his face covered
with smiles, and his good opinion of the Little Bishop confirmed.




CHAPTER XXII.

Used Up.

As time went on, and year after year was added to his age, Little Abe
began to show, by unmistakable signs, that he was becoming an old man;
and although his lively temperament enabled him to hold up against his
infirmities for some time, the day came when he confessed he was an old
man and stricken in years; he began to speak of himself as being "used
up," "worn aat," "done for," and the like.  All the marks were upon
him; his hair was snowy white, his face was furrowed with age, his
sight was dim, his step was slow and feeble, his voice tremulous, and
the signs were plainly seen that the Little Bishop was drawing near the
end of his journey.

One day he was unexpectedly called to go into his master's office, and
immediately he made his way there, when something like the following
dialogue took place.  "Well, Abe," his master began, "I am sorry to
observe that you are getting so infirm that you cannot do a day's work
now.  I have seen this for some time, yet did not want to turn you
away, but now I am sorry to say you will have to leave the mill, and I
must put another man in your place."

This coming so suddenly from the master was enough to stagger a
stronger man than Abe, and certainly he felt a little troubled at what
he had heard, but he could put his trust in God.

"I'm vary sorry to laave, maaster, but I knaw I am gettin' owd and used
up."

"And what will you do for a livelihood, Abe?  I'm afraid you would not
be likely to get employment anywhere else at your age, what will you
do?"

"Well, I don't knaw what I mun do, but I'm sure my Father will niver
see me want; 'I have been young and now am old, yet have I never seen
the righteous forsaken or his seed begging bread.'"  This beautiful
triumph of simple faith in God was soon followed by its reward; his
master had carried the test far enough, he saw once more his old
servant was a man of God, his face broke out into a smile which showed
he had only been playing with Abe: "We have arranged to give you a
weekly allowance sufficient to keep you and your wife as long as you
live."

"Praise th' Lord!" exclaimed Abe, "I knew my Father would not see me
want."  So from that time our old friend received his weekly allowance,
and was kept from want.  The Lord takes care of His own children that
trust in Him, and He often does so through the agency of some other
individual, yet whomsoever he be, he shall have his reward.  "Whosoever
shall give to drink unto one of these little ones a cup of cold water
only in the name of a disciple, verily I say unto you, he shall in no
wise lose his reward" (Matt. x. 42).


OUT OF HARNESS.

When our old friend became so infirm as to be unable to work for his
daily bread, we may naturally conclude that his labours as a local
preacher also necessarily terminated.  It was a great trouble to him to
have to put off the harness; he struggled against it as long as he
could, until indeed it was no longer safe for him to go to his beloved
work; so he was compelled to stay at home, but never man left a calling
with greater regret than he did this, for he loved it with all his
heart.

Nor was he alone in his regrets.  Many shared in them when it was known
up and down that Little Abe was "out of harness," and would come no
more.  Some friends sitting together in one of the country places of
the Circuit were talking about the preachers they had heard in that
place, some of them in heaven, and some remaining till God should call
them home; reference was made to Abe Lockwood, or as he was often
called in the latter days of his life, "Old Abe!"  "Ah, there's dear
'Old Abe!' he'll never come again."  A fine little fellow that sat
listening to the conversation rose to his feet, with his eyes full of
tears, and exclaimed, "Why won't they let him come?  If he only came
and stood in the pulpit for us to see him, it would do."  Old Abe was a
great favourite with children, and he was always fond of them;
sometimes old age turns folks sour, crabby, and snarlish with children,
but age only mellowed him, and made him more loving and loved.


"WHERE'S 'T YOUNG PRAACHER?"

An amusing incident came under my notice during the time I was minister
at Wellhouse in the Huddersfield Circuit.  I was in the front garden
one windy morning, attending to a few plants, and endeavouring to
protect them against the gusty wind, when I thought I heard someone
calling my name, but on looking up and seeing no one I resumed my task.
In a moment or two I heard someone say, "Bless th' Lord!  I've managed
it at last, hurrah!" and on looking up, I saw Little Abe struggling
along the steep pathway in a field just in front of my house, his head
bare, his hat in his hand, his white locks tossed in wild confusion by
the gale, yet holding on by their roots, refusing to part from their
place of nativity.

"Well, I declare, here's Little Abe tipping about in the wind like a
shuttlecock."  Out I ran, and getting hold of his arm towed him into
dock.

"Whatever has brought you here in such a gale of wind, Abe?"

"Hurrah!  I'st see him naa," was his only response.

"See who?"

"Why, th' young praacher to be sure; ha'nt ye gotten a young praacher
in your haase?  I've come to see him."  So laughing heartily at Abe's
way of installing new members into the ministry, I opened the door and
pushed him into the house.  My wife was as much astonished at his
arrival as I was, yet very glad to see him, especially when he inquired
"Where's t' young praacher?  Let's see him.  Come, hold him up; there,
naa, put him on my lap and let me have a bit of talk to him."  And down
he sat, and the "young praacher," at that time having advanced to the
age of eight or ten weeks, was placed in the old man's lap, where he
lay complacently winking his eye at Abe while he told him how he had
left home after breakfast and walked over the hills about five miles in
a storm of wind on purpose to make the acquaintance of this "young
praacher" whose name was already on the Circuit plan.  And there he
stayed for the day, talking, singing, and communing with his young
friend till evening, when we sent him home by the train.

Well, the time came when dear old Abe visited his friends nor stood in
the familiar pulpits any more; then everyone, young and old, felt they
had sustained a loss.  Yet this is the natural course of things all the
world over; the scenes of life are continually changing, so are the
most familiar and most beloved faces in those scenes; they come, and
come, and come again, until we unconsciously acquire the habit of
expecting them, but when at length they do not reappear as formerly, we
realize an unexpected loss.

How many grand and familiar faces have disappeared from our pulpits and
sanctuaries since we first began to remember things!  In running the
mind's eye back into byegone years, what a number we can call into
recollection who are gone, never to return; while the truth is forced
upon us, we are daily hurrying after them, and ere long some others
will miss our faces from among the familiar scenes, and let us hope,
will regret our absence.




CHAPTER XXIII.

"Better is the End of a Thing that the Beginning."

It was known by Little Abe that his infirmities were premonitory of the
end which was not far off.  He knew that though he might be permitted
to linger for a while in the border land, he must soon receive command
to march over the boundary, and enter the eternal world.  Just as a
shock of corn remains in the field to dry and ripen after the shearing,
so our old friend remained in his place here for a short time, ripening
for the heavenly garner.

He had just sufficient strength to go quietly about among his old
friends in the village, and talk over the good things of his Father's
kingdom; or he could get as far as the chapel, which was ever dear to
him, and the more so now that he felt the time was fast approaching
when he should enter it no more.  He knew that before long his happy
spirit would be called up to worship in a grander temple, among a
multitude of those "who had washed their robes, and made them white in
the blood of the Lamb;" and as he sat in old Salem, and listened to the
sweet notes of the organ, his thoughts were oft carried away to the
great temple above, where day and night the harpers are striking their
joyous strings to the Redeemer's praise.  Often when the choir chanted
the solemn words:--

  "What shall I be, my Lord, when I behold Thee,
    In awful majesty at God's right hand;
  And 'mid th' eternal glories that enfold me,
    In strange bewilderment, O Lord, I stand?
  What shall I be? these tears,--they dim my sight,
    I cannot catch the blisful vision right,"

he was like one enraptured, as with tearful eyes, quivering lips, and
clasped hands he listened to the soul-stirring hymn.  Little Abe was
ripening for the end.


"ARISE!  LET US GO UP TO BETHEL."

A touching little incident is told of him about this time.  He always
retained an affectionate regard for the old tree on Almondbury Common,
where many years before he had made his peace with God, and now a
strong desire was felt by him to visit the consecrated spot once more
before he died.  It was his Bethel pillar; against that old tree he had
rested his weary head on the dark night of his desolation; there the
Lord God had appeared to him, and filled his soul with the joys of his
salvation; there the morning of a new life first broke upon his
troubled spirit; there he had made a covenant with the God of Jacob.
That old pillar was anointed with the first tears of sanctified joy
which ever fell from his eyes; it was the altar on which he offered his
broken and renewed heart to God, and he felt as if the Lord had given
it to him as an inheritance and a monument of His pardoning mercy.

He must see it once more and renew his vows to God; so one day they
wrapped him up in his great coat, and gave him his stick, and sent him
forth alone to his first sanctuary.  Feebly and slowly the old man made
his way to the spot, and standing on the very ground, and with his hand
upon the same old tree, he saw how the locality was altered.  Men had
been busy during these years, population had increased in the
neighbourhood, houses were built in different places, and many changes
had taken place.  But there still remained the little running stream
close by,--figure to him of the stream of Divine grace, that had never
been cut off, never dried up in the drought of summer, never stopped by
the chill of winter, never lost in the wild growth of the wilderness
world; but on and on it flowed, down the incline of the moral world,
winding and turning from side to side, as if to gladden all in its
course, away down the hill among the gaps of the rocks, and over the
gravelly ground of human life, until it finds its way again into the
river of God's eternal love.  And there too, stood the tree, the
monument; but both man and tree bore unmistakable marks of age.  The
unwearying fingers of time had planted innumerable mosses against its
bark; some of its old branches had withered, its foliage was scantier
than of old; it was ripe, too; man and tree were both ripe and ready to
fall.

What a sympathy there was between them, what a friendship, what a
secret!  How many storms had both those old trees encountered since God
first threw them together!  The old elm had shaken, bent, and groaned
under the violent grasp of the tempest, which hundreds of times had
swept across that common.  But it still stood, patiently and bravely
waiting, amid the rolling years, for the end.  Brave old elm!  There is
no sympathy in a tree, or this final meeting would have awakened it;
but what matter?  There is enough in man for the tree and himself too,
enough to kindle regard in his heart for every square inch of timber in
that old trunk; enough to make him see eyes in every joint--loving
eyes, looking at him in mute affection; enough to transform every limb
into strong arms stretched out to protect the old man in his
feebleness, and enable him to see a smile in every wrinkling crack and
fissure in thy hard, weather-beaten bark.  Dear old elm, there needs no
apology if a man love thee.

Who could wonder if Old Abe felt something like this for that tree? we
should wonder if he did not.  There, Old Abe, dear trembling old man,
rest thy white, honoured head against the breast of that elm, and weep
if thou wilt, and never mind whether man understand thee or not, God
does.  Weep, old man, but not in fear; thou hast nothing to fear, God
is with thee, and "the place whereon thou standest is holy ground."  It
is the natural vent for those feelings which come crowding in upon
thee, some from the long past, and some from the approaching future,
now rapidly drawing on, with all its revelations of wonder and delight.

And thus old Abe stood with his head resting against the tree, his eyes
closed, his tears running, and his lips silently moving in prayer to
God; so he paid his vows once more, and gathered strength for the few
remaining days of his pilgrimage; then he retraced his steps towards
home, and by the time he arrived there he was entirely himself again,
and no one would guess the emotion he had felt at Bethel.

"Well, Sally," he exclaimed, as he re-entered his cottage, "I've been
to th' owd spot!  They have hewn all abaat it, but th' owd tree stands
yet God 'll keep that tree while I live, and then they may do what they
like wi' it."

So Abe went on, quietly severing himself from one tie after another
which bound him to this world, and getting ready for his departure to
another and a better.  His mind was now steadfastly turned towards the
future, and he was continually looking for his promised rest.  The
nearer he got, to the end of his life, the clearer his prospects of
heaven became; he enjoyed a most unclouded hope of glory.  Often he
would say, when talking with his friends, "You'll be hearing some
mornin' before lang that Abe is gone, and yo' needn't ask where.  Tak'
my word for it, I'll be in glory.  If you should hear I'm dead, you may
set it daan that I'm in heaven."

A brother local preacher had lain ill for some time, expecting every
day to be his last.  Abe thought he would like to see him once more
before he passed away, and accordingly he went, and the two old
veterans spent a happy time together, conversing about the joys which
were before them.  "We're both aat of harness naa, thaa sees," said
Abe, "and we'll sooin be at haam.  I want the' to tell them I'm coming,
and shall n't be long after the'."

Everyone thought that Abe would live the longer of the two, but he
gained his prize first, passing away a little before his brother, and
now they both "rest from their labours, and their works do follow them."

Abe's remaining strength rapidly failed him at the last, so that he was
unable to leave his room; yet he was always happy in prospect of the
immortal life before him.  "No aching bones or tottering limbs there,"
he would say; "Glory to God!  I shall sooin be young agean."  The Bible
and hymn-book were his constant companions now, and in peaceful
expectation he waited for the signal that would open to him the portals
of the skies.

The annual lovefeast was held during the time when he was a prisoner in
his room, and it was a privation to him not to be able to get there
once more, but it was not to be.  They would hear his voice no more in
Salem, but before long he would have to relate his enrapturing story
among listening angels and saints before the throne.  Several of the
friends came down from the chapel to see him.  He said, "Aye, lads, I
could loike to ha' been amang yo' once maar, but th' next toime I cross
Salem doorstep I shall be carried over; but ne'er moind, I have seen a
door opened in heaven, and I shall sooin go through--hallelujah!"

At last he took to his bed never to rise again; the time of his
departure was at hand.  As, however, his body lost strength, his spirit
seemed to gain it; the words of the psalmist were ever on his lips,
"Though I walk through the valley of the shadow of death, I will fear
no evil, for Thou art with me, Thy rod and Thy staff, they comfort me."

"Listen," he said one day, "when I can't spaike to tell yo' haa I feel,
I'll lift my hand, and yo'll knaw all's weal."  This was for their
sakes.  He wanted to leave a token with his dear wife and children that
should antidote their sorrow when he was gone.

A friend came one day from a distant town to see him; he felt very sad
at finding him so near his end, and could not refrain from tears, but
when the old man saw him weep, he began to repeat as well as his feeble
voice would allow--

  "Break off your tears, ye saints, and tell
  How high your great Deliverer reigns;
  See how He spoiled the hosts of hell,
  And led the monster Death in chains."


And then he took the part of comforter: "Aye, my lad, what art ta
looking so sad abaat?  Thaa mun't be cast daan, thaa mun come up aat o'
th' valley; bless th' Lord!" he ran on, "I'm on Pisgah, and my soul is
full of glory.  I'm in soight o' th' promised land, hallelujah!  I'll
sooin be at haam."

In this happy frame he continued to the last.  As long as he could
speak at all, words of exultation and praise rose to his lips, and when
he could no longer articulate, he fell back upon the signal, and lifted
his hand, in token that all was well.  Dear old Abe, he was come to the
end of his course, the shades of death were upon him, he was crossing
the narrow strip of neutral ground that divides the two worlds; friends
stood in the margin of the shadow-land, watching him feebly lift his
hand as he went over, till he could lift it no more, and when the
signal dropt mourners knew that Old Abe was safe through.

He died in the Lord in November 1871, and left a memory behind that
grows more fragrant as years go on.  His dust lies buried in the
graveyard in front of Salem Chapel, where, five years later, the
remains of his devoted wife, Sally, were laid beside him.  There let
their dust sleep until that day "when they that are in their graves
shall hear His voice, and come forth."

"Oh," said a good woman one day when talking over the subject of these
pages, "I should just like to have an odd look into heaven, to see what
Little Abe is about."  What is he about?  He is praising God in the
glorious temple above: "And one of the elders answered, saying unto me,
What are these arrayed in white robes? and whence came they?  And I
said unto him, Sir, thou knowest.  And he said to me, These are they
which came out of great tribulation, and have washed their robes, and
made them white in the blood of the Lamb.  Therefore are they before
the throne of God, and serve Him day and night in the temple.  They
rest not day and night saying, Holy, Holy, Holy, Lord God Almighty,
which was, and is, and is to come."




THE END.













*** END OF THE PROJECT GUTENBERG EBOOK LITTLE ABE, OR, THE BISHOP OF BERRY BROW ***


    

Updated editions will replace the previous one—the old editions will
be renamed.

Creating the works from print editions not protected by U.S. copyright
law means that no one owns a United States copyright in these works,
so the Foundation (and you!) can copy and distribute it in the United
States without permission and without paying copyright
royalties. Special rules, set forth in the General Terms of Use part
of this license, apply to copying and distributing Project
Gutenberg™ electronic works to protect the PROJECT GUTENBERG™
concept and trademark. Project Gutenberg is a registered trademark,
and may not be used if you charge for an eBook, except by following
the terms of the trademark license, including paying royalties for use
of the Project Gutenberg trademark. If you do not charge anything for
copies of this eBook, complying with the trademark license is very
easy. You may use this eBook for nearly any purpose such as creation
of derivative works, reports, performances and research. Project
Gutenberg eBooks may be modified and printed and given away—you may
do practically ANYTHING in the United States with eBooks not protected
by U.S. copyright law. Redistribution is subject to the trademark
license, especially commercial redistribution.


START: FULL LICENSE

THE FULL PROJECT GUTENBERG LICENSE

PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK

To protect the Project Gutenberg™ mission of promoting the free
distribution of electronic works, by using or distributing this work
(or any other work associated in any way with the phrase “Project
Gutenberg”), you agree to comply with all the terms of the Full
Project Gutenberg™ License available with this file or online at
www.gutenberg.org/license.

Section 1. General Terms of Use and Redistributing Project Gutenberg™
electronic works

1.A. By reading or using any part of this Project Gutenberg™
electronic work, you indicate that you have read, understand, agree to
and accept all the terms of this license and intellectual property
(trademark/copyright) agreement. If you do not agree to abide by all
the terms of this agreement, you must cease using and return or
destroy all copies of Project Gutenberg™ electronic works in your
possession. If you paid a fee for obtaining a copy of or access to a
Project Gutenberg™ electronic work and you do not agree to be bound
by the terms of this agreement, you may obtain a refund from the person
or entity to whom you paid the fee as set forth in paragraph 1.E.8.

1.B. “Project Gutenberg” is a registered trademark. It may only be
used on or associated in any way with an electronic work by people who
agree to be bound by the terms of this agreement. There are a few
things that you can do with most Project Gutenberg™ electronic works
even without complying with the full terms of this agreement. See
paragraph 1.C below. There are a lot of things you can do with Project
Gutenberg™ electronic works if you follow the terms of this
agreement and help preserve free future access to Project Gutenberg™
electronic works. See paragraph 1.E below.

1.C. The Project Gutenberg Literary Archive Foundation (“the
Foundation” or PGLAF), owns a compilation copyright in the collection
of Project Gutenberg™ electronic works. Nearly all the individual
works in the collection are in the public domain in the United
States. If an individual work is unprotected by copyright law in the
United States and you are located in the United States, we do not
claim a right to prevent you from copying, distributing, performing,
displaying or creating derivative works based on the work as long as
all references to Project Gutenberg are removed. Of course, we hope
that you will support the Project Gutenberg™ mission of promoting
free access to electronic works by freely sharing Project Gutenberg™
works in compliance with the terms of this agreement for keeping the
Project Gutenberg™ name associated with the work. You can easily
comply with the terms of this agreement by keeping this work in the
same format with its attached full Project Gutenberg™ License when
you share it without charge with others.

1.D. The copyright laws of the place where you are located also govern
what you can do with this work. Copyright laws in most countries are
in a constant state of change. If you are outside the United States,
check the laws of your country in addition to the terms of this
agreement before downloading, copying, displaying, performing,
distributing or creating derivative works based on this work or any
other Project Gutenberg™ work. The Foundation makes no
representations concerning the copyright status of any work in any
country other than the United States.

1.E. Unless you have removed all references to Project Gutenberg:

1.E.1. The following sentence, with active links to, or other
immediate access to, the full Project Gutenberg™ License must appear
prominently whenever any copy of a Project Gutenberg™ work (any work
on which the phrase “Project Gutenberg” appears, or with which the
phrase “Project Gutenberg” is associated) is accessed, displayed,
performed, viewed, copied or distributed:

    This eBook is for the use of anyone anywhere in the United States and most
    other parts of the world at no cost and with almost no restrictions
    whatsoever. You may copy it, give it away or re-use it under the terms
    of the Project Gutenberg License included with this eBook or online
    at www.gutenberg.org. If you
    are not located in the United States, you will have to check the laws
    of the country where you are located before using this eBook.
  
1.E.2. If an individual Project Gutenberg™ electronic work is
derived from texts not protected by U.S. copyright law (does not
contain a notice indicating that it is posted with permission of the
copyright holder), the work can be copied and distributed to anyone in
the United States without paying any fees or charges. If you are
redistributing or providing access to a work with the phrase “Project
Gutenberg” associated with or appearing on the work, you must comply
either with the requirements of paragraphs 1.E.1 through 1.E.7 or
obtain permission for the use of the work and the Project Gutenberg™
trademark as set forth in paragraphs 1.E.8 or 1.E.9.

1.E.3. If an individual Project Gutenberg™ electronic work is posted
with the permission of the copyright holder, your use and distribution
must comply with both paragraphs 1.E.1 through 1.E.7 and any
additional terms imposed by the copyright holder. Additional terms
will be linked to the Project Gutenberg™ License for all works
posted with the permission of the copyright holder found at the
beginning of this work.

1.E.4. Do not unlink or detach or remove the full Project Gutenberg™
License terms from this work, or any files containing a part of this
work or any other work associated with Project Gutenberg™.

1.E.5. Do not copy, display, perform, distribute or redistribute this
electronic work, or any part of this electronic work, without
prominently displaying the sentence set forth in paragraph 1.E.1 with
active links or immediate access to the full terms of the Project
Gutenberg™ License.

1.E.6. You may convert to and distribute this work in any binary,
compressed, marked up, nonproprietary or proprietary form, including
any word processing or hypertext form. However, if you provide access
to or distribute copies of a Project Gutenberg™ work in a format
other than “Plain Vanilla ASCII” or other format used in the official
version posted on the official Project Gutenberg™ website
(www.gutenberg.org), you must, at no additional cost, fee or expense
to the user, provide a copy, a means of exporting a copy, or a means
of obtaining a copy upon request, of the work in its original “Plain
Vanilla ASCII” or other form. Any alternate format must include the
full Project Gutenberg™ License as specified in paragraph 1.E.1.

1.E.7. Do not charge a fee for access to, viewing, displaying,
performing, copying or distributing any Project Gutenberg™ works
unless you comply with paragraph 1.E.8 or 1.E.9.

1.E.8. You may charge a reasonable fee for copies of or providing
access to or distributing Project Gutenberg™ electronic works
provided that:

    • You pay a royalty fee of 20% of the gross profits you derive from
        the use of Project Gutenberg™ works calculated using the method
        you already use to calculate your applicable taxes. The fee is owed
        to the owner of the Project Gutenberg™ trademark, but he has
        agreed to donate royalties under this paragraph to the Project
        Gutenberg Literary Archive Foundation. Royalty payments must be paid
        within 60 days following each date on which you prepare (or are
        legally required to prepare) your periodic tax returns. Royalty
        payments should be clearly marked as such and sent to the Project
        Gutenberg Literary Archive Foundation at the address specified in
        Section 4, “Information about donations to the Project Gutenberg
        Literary Archive Foundation.”
    
    • You provide a full refund of any money paid by a user who notifies
        you in writing (or by e-mail) within 30 days of receipt that s/he
        does not agree to the terms of the full Project Gutenberg™
        License. You must require such a user to return or destroy all
        copies of the works possessed in a physical medium and discontinue
        all use of and all access to other copies of Project Gutenberg™
        works.
    
    • You provide, in accordance with paragraph 1.F.3, a full refund of
        any money paid for a work or a replacement copy, if a defect in the
        electronic work is discovered and reported to you within 90 days of
        receipt of the work.
    
    • You comply with all other terms of this agreement for free
        distribution of Project Gutenberg™ works.
    

1.E.9. If you wish to charge a fee or distribute a Project
Gutenberg™ electronic work or group of works on different terms than
are set forth in this agreement, you must obtain permission in writing
from the Project Gutenberg Literary Archive Foundation, the manager of
the Project Gutenberg™ trademark. Contact the Foundation as set
forth in Section 3 below.

1.F.

1.F.1. Project Gutenberg volunteers and employees expend considerable
effort to identify, do copyright research on, transcribe and proofread
works not protected by U.S. copyright law in creating the Project
Gutenberg™ collection. Despite these efforts, Project Gutenberg™
electronic works, and the medium on which they may be stored, may
contain “Defects,” such as, but not limited to, incomplete, inaccurate
or corrupt data, transcription errors, a copyright or other
intellectual property infringement, a defective or damaged disk or
other medium, a computer virus, or computer codes that damage or
cannot be read by your equipment.

1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the “Right
of Replacement or Refund” described in paragraph 1.F.3, the Project
Gutenberg Literary Archive Foundation, the owner of the Project
Gutenberg™ trademark, and any other party distributing a Project
Gutenberg™ electronic work under this agreement, disclaim all
liability to you for damages, costs and expenses, including legal
fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT
LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE
PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE
TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE
LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR
INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH
DAMAGE.

1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a
defect in this electronic work within 90 days of receiving it, you can
receive a refund of the money (if any) you paid for it by sending a
written explanation to the person you received the work from. If you
received the work on a physical medium, you must return the medium
with your written explanation. The person or entity that provided you
with the defective work may elect to provide a replacement copy in
lieu of a refund. If you received the work electronically, the person
or entity providing it to you may choose to give you a second
opportunity to receive the work electronically in lieu of a refund. If
the second copy is also defective, you may demand a refund in writing
without further opportunities to fix the problem.

1.F.4. Except for the limited right of replacement or refund set forth
in paragraph 1.F.3, this work is provided to you ‘AS-IS’, WITH NO
OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT
LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE.

1.F.5. Some states do not allow disclaimers of certain implied
warranties or the exclusion or limitation of certain types of
damages. If any disclaimer or limitation set forth in this agreement
violates the law of the state applicable to this agreement, the
agreement shall be interpreted to make the maximum disclaimer or
limitation permitted by the applicable state law. The invalidity or
unenforceability of any provision of this agreement shall not void the
remaining provisions.

1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the
trademark owner, any agent or employee of the Foundation, anyone
providing copies of Project Gutenberg™ electronic works in
accordance with this agreement, and any volunteers associated with the
production, promotion and distribution of Project Gutenberg™
electronic works, harmless from all liability, costs and expenses,
including legal fees, that arise directly or indirectly from any of
the following which you do or cause to occur: (a) distribution of this
or any Project Gutenberg™ work, (b) alteration, modification, or
additions or deletions to any Project Gutenberg™ work, and (c) any
Defect you cause.

Section 2. Information about the Mission of Project Gutenberg™

Project Gutenberg™ is synonymous with the free distribution of
electronic works in formats readable by the widest variety of
computers including obsolete, old, middle-aged and new computers. It
exists because of the efforts of hundreds of volunteers and donations
from people in all walks of life.

Volunteers and financial support to provide volunteers with the
assistance they need are critical to reaching Project Gutenberg™’s
goals and ensuring that the Project Gutenberg™ collection will
remain freely available for generations to come. In 2001, the Project
Gutenberg Literary Archive Foundation was created to provide a secure
and permanent future for Project Gutenberg™ and future
generations. To learn more about the Project Gutenberg Literary
Archive Foundation and how your efforts and donations can help, see
Sections 3 and 4 and the Foundation information page at www.gutenberg.org.

Section 3. Information about the Project Gutenberg Literary Archive Foundation

The Project Gutenberg Literary Archive Foundation is a non-profit
501(c)(3) educational corporation organized under the laws of the
state of Mississippi and granted tax exempt status by the Internal
Revenue Service. The Foundation’s EIN or federal tax identification
number is 64-6221541. Contributions to the Project Gutenberg Literary
Archive Foundation are tax deductible to the full extent permitted by
U.S. federal laws and your state’s laws.

The Foundation’s business office is located at 809 North 1500 West,
Salt Lake City, UT 84116, (801) 596-1887. Email contact links and up
to date contact information can be found at the Foundation’s website
and official page at www.gutenberg.org/contact

Section 4. Information about Donations to the Project Gutenberg
Literary Archive Foundation

Project Gutenberg™ depends upon and cannot survive without widespread
public support and donations to carry out its mission of
increasing the number of public domain and licensed works that can be
freely distributed in machine-readable form accessible by the widest
array of equipment including outdated equipment. Many small donations
($1 to $5,000) are particularly important to maintaining tax exempt
status with the IRS.

The Foundation is committed to complying with the laws regulating
charities and charitable donations in all 50 states of the United
States. Compliance requirements are not uniform and it takes a
considerable effort, much paperwork and many fees to meet and keep up
with these requirements. We do not solicit donations in locations
where we have not received written confirmation of compliance. To SEND
DONATIONS or determine the status of compliance for any particular state
visit www.gutenberg.org/donate.

While we cannot and do not solicit contributions from states where we
have not met the solicitation requirements, we know of no prohibition
against accepting unsolicited donations from donors in such states who
approach us with offers to donate.

International donations are gratefully accepted, but we cannot make
any statements concerning tax treatment of donations received from
outside the United States. U.S. laws alone swamp our small staff.

Please check the Project Gutenberg web pages for current donation
methods and addresses. Donations are accepted in a number of other
ways including checks, online payments and credit card donations. To
donate, please visit: www.gutenberg.org/donate.

Section 5. General Information About Project Gutenberg™ electronic works

Professor Michael S. Hart was the originator of the Project
Gutenberg™ concept of a library of electronic works that could be
freely shared with anyone. For forty years, he produced and
distributed Project Gutenberg™ eBooks with only a loose network of
volunteer support.

Project Gutenberg™ eBooks are often created from several printed
editions, all of which are confirmed as not protected by copyright in
the U.S. unless a copyright notice is included. Thus, we do not
necessarily keep eBooks in compliance with any particular paper
edition.

Most people start at our website which has the main PG search
facility: www.gutenberg.org.

This website includes information about Project Gutenberg™,
including how to make donations to the Project Gutenberg Literary
Archive Foundation, how to help produce our new eBooks, and how to
subscribe to our email newsletter to hear about new eBooks.