The Methodist Church

Preface

Just as the source of a river may be traced to a small spring, so the writer of this little volume has traced the “river” of Stanford-le-Hope Methodism back to its humble and lowly origin.

In simple and terse language, the writer shows us the earnest faith of the pioneers and the vision given to them by God. The little handful of people in the humble thatched cottage started a work for God destined to bless thousands of people.

Like John Wesley, we too can say: “What hath God wrought!”

May this story encourage and inspire others whom God is calling into His service.

December 1945
G. H. Morris

SOME EARLY NONCONFORMISTS

Before Wesley

To write a complete story on such a subject would demand and deserve far greater space than is available here. It is, however, fitting that this short review of the Methodist cause at Stanford-le-Hope should open with a résumé of events prior to the last century.

It is said that “the prominence of Essex in the annals of Evangelical Nonconformity is second to that of no other county in the Kingdom,” and of that we may be justly proud. At this stage, however, it is worth turning to the history of our country to understand something of the early growth of the Nonconformist movement.

During the fourteenth century, Wyclif preached against the abuses of the Church of that day. His teaching was carried on by his followers, who were known as Lollards on account of their ardent hymn-singing — lollen, meaning “to sing”. It must be made quite clear that the Church of that day was under the authority of the Pope in Rome.

Among the Lollards were certain priests of the Church who spoke from their pulpits against the injustice of laws that imposed heavy taxation on the poorer classes. These laws had followed the Black Death, which, in 1348, had taken a devastating toll on life in this country. Conditions were so poor that there were not enough labourers to till the land.

In Essex, John Ball, a priest of Colchester, and Jack Straw, a priest of Fobbing, openly condemned such conditions and the burden of heavy taxation. John Ball prophesied that:

“Things will never go well in England so long as goods be not in common, and so long as there be villeins and gentlemen.”

Conditions did not improve and, in 1381, the villagers of Stanford-le-Hope, Corringham and Fobbing resisted taxation. There followed a rising of the Essex people, together with Kentish sympathisers, under the leadership of Wat Tyler. As a consequence, Wat Tyler was killed, and John Ball, who is thought to have been the first Wyclifist martyr, was executed at St Albans on 15 July 1381.

Henry IV, in order to secure the support of the clergy, passed a law in 1401 by which persons accused of heresy could be tried by the bishop and burned to death by the sheriff. As a result, the Lollards, who had supported the recent risings, were persecuted, and many suffered death. In spite of such treatment, however, their numbers continued to increase.

As previously indicated, the Established Church at this time was under Papal authority, and its services were conducted with great ceremony. Among the charges made by the Church against the Lollards, or so-called “heretics” of the day, were the following beliefs:

• That every believer in Christ Jesus is a priest of the chosen Church of God.
• That the matter of the bread is not destroyed in the Eucharist and converted into the body of Christ, but that it is sufficient for the faithful to believe that it is the body of Christ in remembrance, while remaining real bread in nature.
• That any believer might freely preach the Word of God, even though they had not been sent or licensed by the ordinary.

It is interesting to note that the blessing of the bread and wine, and the full significance of attendance at the Lord’s Table, remains a subject of considerable discussion even in our own day.

It is not surprising to find that executions on charges of heresy were frequent. Thomas Higbed of Horndon-on-the-Hill was betrayed to Bishop Bonner and burned at Horndon in 1555. In the same year, William Hunter, aged nineteen, was burned at Brentwood.

Among ten people from Essex who were similarly charged in 1556 was Henry Wye, a brewer of Stanford-le-Hope. During Mary’s reign, from 1553 to 1558, it is recorded that at least seventy-two martyrs were burned at the stake in Essex, chiefly at Colchester, Stratford and Brentwood.

During the reign of Elizabeth I, from 1558 to 1603, the teachings of Luther and Calvin became increasingly influential in this country. During this period of the Reformation, the new Protestant Church of England was established, and those devoted to the Roman Catholic system withdrew to the Roman Catholic Church.

Many of Wyclif’s followers, who had fled the country during Mary’s reign, now returned. However, they were strongly opposed to anything in the form and order of the new Protestant Church that reminded them of the Roman Church. They aimed for a purer form of worship and became known as Puritans.

They absented themselves from parish churches and held meetings in the homes of their followers. Many clergy adopted Puritan views, and by the Act of Uniformity in 1559, they were deprived of their livings. Their followers became known as Nonconformists.

Prior to this time, nonconformity had meant opposition to the Church of Rome. From this point forward, however, the term represented those who were opposed to the English Church.

Persecution of the Nonconformists continued, and early in the seventeenth century many sailed to the New England settlement in America. By the Toleration Act of 1689, Nonconformists were granted religious liberty. This period marks the beginning of the great progress made by Nonconformity during the last two and a half centuries.

John Wesley

John Wesley was born in 1703. While a young curate, he and his brother Charles formed a group of young men at Oxford who came to be known as the “Holy Club”. The members’ strict rule of conduct, and the methodical manner in which they carried out their religious duties, led to them being called Methodists.

John Wesley later went to America and, following a careful study of the doctrines of the Moravian Christians, returned to this country. It was at a Moravian meeting in Aldersgate in 1738 that he felt his heart “strangely warmed”.

As could only be expected, many churches closed their doors to this new faith. Wesley, together with George Whitefield, therefore preached to the people in the open air.

Despite considerable opposition and persecution, the movement spread rapidly. Wesley organised his converts into bands for prayer and for spreading the Gospel. He appointed leaders to serve as lay pastors and later ordained preachers. The seed was sown, and his followers held meetings in the homes of sympathetic friends throughout the country.

During his life, Wesley made several journeys into Essex. On Monday 27 November 1755, he set out for Leigh-on-Sea. He wrote in his journal:

“Night came on, without either moon or stars, when we were about two miles short of Rayleigh… The ruts were so deep and uneven that the horses could scarcely stand, and the chaise was continually in danger of overturning.”

Wesley reached Leigh before nine o’clock that evening and returned to London the following Wednesday.

On 23 December 1759, he wrote:

“At Colchester… I preached in the shell of the new House. It is twelve-square and is the best building of the size, for the voice, that I know in England.”

Six years later, Colchester became the head of a Wesleyan Methodist Circuit that embraced the greater part of East Anglia, from which the Essex Circuit was formed in 1769.

There is every reason to suppose that the preachers of that day, travelling from village to village on foot or in the saddle, visited Stanford-le-Hope.

It is also of interest to record that, on 6 January 1784, Wesley “preached at Barking, and in the evening preached at Purfleet, to a people that were all alive.”

Thus, the Wesleyan Connexion had its beginning. When Wesley died in 1791, the movement was flourishing throughout the land. The Conference had been founded, and its first meeting was held in 1744.

Wesley had originally intended that there should be no break between his followers and the English Church, but towards the end of his life he saw that this was inevitable.

During the latter part of the eighteenth century, Wesleyan chapels were erected in all parts of the country. The provisions of the Plan of Pacification, drawn up in 1795, are most interesting. This plan provided that:

“The Lord’s Supper should not be administered in any chapel, except the majority of the trustees of the chapel on the one hand, and the majority of the stewards and leaders belonging to that chapel on the other hand, allow it.”

In addition, the consent of the Conference was necessary. The Plan also permitted, under certain circumstances, chapel services to be held at the same hours as those in the parish churches.

Six years after the death of Wesley, dissension among the Methodists resulted in the formation of the United Methodist Society. Early in the following century, a religious revival brought about the creation of a further denomination: the Primitive Methodists.

METHODISM COMES TO STANFORD-LE-HOPE

The Pioneers

Before telling the story of Methodism in Stanford-le-Hope, it is interesting to note that the population of the village in 1801 was only 249. This rose steadily until 1901, when it was 1,715. Today, our village has a population of about 5,000.

Although, as already pointed out, the followers of Wesley were undoubtedly at work in our parish towards the end of the eighteenth century, it is not until the early years of the following century that the activities of the movement here are known to be on record.

In 1807, a missionary crossed from Gravesend to Tilbury and then proceeded to Leigh. The result of this visit was the establishment of the Essex Mission and, later, the formation of the Leigh Circuit. Our village was on a main coach road and was consequently visited frequently by the missionary, who was entertained at such times by Mr Jeremiah Butler.

Mr Butler was truly the father of Methodism in our village, and his name is worthy of special mention in this story.

He was born on 16 May 1779, and we are told that he was “convinced of sin” in West Tilbury Church in 1807, and was “born again of the Spirit while in earnest prayer on his sick bed on 21 December 1811.”

From this time until he died on 29 May 1860:

“The love of Christ constrained him, so that in this and the adjacent parishes this humble villager became a stirring example and helper of primitive faith and zeal, truth and love, warning every man, and teaching every man in all wisdom.”

In about 1813, Mr Henry Smith established a Methodist service in a cottage at Baker Street. Four years later, with his own money, he built the Ebenezer Chapel in that village at a cost of £300. The Methodists of Ockendon, Grays, Horndon, East and West Tilbury, Stanford-le-Hope and Dry Street rallied for Sunday services in this chapel, taking sufficient provisions with them for the day.

In 1819, the Gravesend Circuit was formed, and the first superintendent, the Rev. Thomas Rowland, made great efforts to extend Methodism on this side of the river. He preached in the open air near the poorhouse at Horndon-on-the-Hill and in other parts of the district.

In 1822, the Rev. Alexander Strachan, of Dartford, preached in front of the Old Cock and Pie Inn at Stanford-le-Hope. This building stood opposite the eastern entrance to the parish churchyard, near the present War Memorial.

At about this time, there lived at Dry Street Mr Wrigglesworth, a farmer who was a staunch Methodist and an able local preacher. He had previously been turned out of his farm in Yorkshire “for holding Methodist services in his own house”, but this did not deter him from again working for the cause he loved so much.

He arranged for services to be held in his farmhouse, and at the first of these, on 4 November 1834, the preacher was the Rev. John P. Haswell, superintendent minister of the Southwark Circuit.

Soon after, in 1835, morning and evening services began in Stanford-le-Hope. They were held in a small room in the cottage that still stands in Corringham Road, at the junction with Billet Road. Here lived Mr Joseph Carter, while in the adjoining cottage lived Mr Jeremiah Butler, to whom we have already referred. In Mr Butler’s cottage, the Society class met each Sunday afternoon.

The First Chapel

Those who gathered in the cottage Sunday by Sunday during the following sixteen years had a great ambition. They wished to build a chapel in the village.

In about 1850, Mr Allen, a baker, was erecting a rough cart shed in the Sandpits. It occurred to those early Methodists that the shed would be a suitable preaching place if it could be hired for the purpose. Those members of the society who were carpenters offered to construct a pulpit and forms, provided the use of the shed could be obtained.

Mr Allen was approached, and he quite reasonably wished to know for what purpose the shed was required. There was still, at this time, a strong prejudice against Methodism, and those who had approached him were, for this reason, hesitant in providing the information.

Eventually, however, they informed Mr Allen of their proposals, and to their amazement he cried:

“Why did you not speak before? We might have made something better of it. Perhaps, however, it is not too late.”

The baker immediately began the erection of a little brick chapel. The Methodists had to pay Mr Allen £21 in cash, and the building was leased to them for twenty-one years at a rental of £5 per annum.

After a Wednesday evening prayer meeting in Mr Massey’s house, it was suggested by Mr Butler that those present should inspect the new chapel, which was being erected nearby.

The friends gathered on the site and there held a short, informal service. Mr Butler led the gathering in prayer and asked God’s blessing upon Mr Allen for all his kindness. At the close of the prayer, a voice called out of the darkness:

“Thank you, Mr Butler, again and again.”

The tone of that voice told those present that it was Mr Allen himself, who had been watching the proceedings unobserved in the darkness. The small service ended with the singing of the Doxology, and in this manner the site of the new chapel was consecrated.

The chapel was opened on 17 April 1851, with the services on that occasion being conducted by the Rev. J. Hobkirk.

The building, which still stands in the Sandpits, had a gallery with interior stairs at the side and was arranged to seat 120 people. In more recent years, it has been put to secular uses, but although alterations have been made, one can still see carved on the outside walls the initials, presumably of those connected with the cause in those early days.

The chapel was in the Gravesend Circuit, and the Gravesend and Dartford ministers visited Stanford-le-Hope once a month. In addition, the services were taken by students and by lay preachers. Among the latter, many will remember Messrs G. Butler, W. Deed, W. Eve, W. Fordham, W. Hawkins, E. Reed, T. H. Sullings and W. Wrigglesworth, some of whom preached in the present church.

Before the coming of the railway to the village, the preachers who came from the Kent side of the river did so by rowing boat, afterwards walking to Stanford. Here they preached and dined, then walked to Linford for the afternoon service, and on to East Tilbury for the evening service. Through the darkness, they then returned to Tilbury, and from there crossed by rowing boat back to Gravesend.

Mr Butler became the first steward and class leader of the new Sandpits chapel. After his death in 1860, these offices were taken by Mr T. H. Sullings, one of whose sons was still resident in the village at the time this account was written.

Another Methodist of those early days was Mrs Elizabeth Hawkins, who did much for the cause, especially among the Sunday School children. She was the mother of the late Mr William Hawkins of Little Thurrock, who, until his recent death, was a lay preacher in the Circuit.

Mr Edward Reed will also be remembered by some. He was a tall, strong man, with a voice to match — a voice of thunder — and, as “Teddy”, became endeared to all who met him. He was a leader in the Sunday School and also gave much time to preaching, both in Essex and in Kent.

Mr Reed died on 15 April 1885, and the stone that stands to his memory in the parish churchyard was erected by voluntary subscription.

This brings us to another of those early workers, Mrs Margaret Massey, who is perhaps best remembered for her work in connection with the Tract Society.

The Tract Society

In 1850, Mrs Margaret Massey was, we are told, thinking over the lines:

“What shall I do to make it known
What Thou for all mankind hast done?”

Her heart was answered, and she undertook the work of tract distribution in the village, so that the villagers might, “through faith in Christ Jesus”, enjoy the same great blessings that she herself had experienced.

Such work could not be commenced without funds, but Mrs Massey obtained old tracts from the Dagenham Tract Society through the kindness of her brother, who was its superintendent. In this way, sufficient tracts were obtained for distribution to every house in the village, and for twelve months Mrs Massey carried on the work unaided.

Amid scorn and many discouragements, this heroine continued her service. As we look back, we see in her one who, despite such difficulties, was not afraid to do the will of her Master.

In passing, mention should be made of another great work carried on in this parish by Mrs Massey. At a time when the medical profession was not so well represented in the village as it is today, she attended to the needs of the people by healing and comforting the sick.

She had a considerable knowledge of the use of herbs in medicine, and used her ability with no small success. The service she was able to render to her patients was always “for the glory of God”, and the villagers received the treatment free of charge.

In 1851, she was joined in her work by Mr W. Payne and Mr T. H. Sullings, and the area of tract distribution was enlarged to include Horndon and Mucking.

In December 1852, a public tea meeting was held in the recently erected chapel in the Sandpits, and the proceeds of this function were devoted to the purchase of new tracts.

It is interesting to note that in 1853, when the number of workers had made it possible, Mr Payne extended his labours to Dry Street, “delivering the Truth to as dark and ignorant a people as could, we think, be found in England.”

The friends were soon joined by Mr W. Wrigglesworth, and the tract walks, as they were called, were extended to serve other villages. These included Horndon-on-the-Hill, Pump Street, Stanford village, Stanford Billet, Mr Eve’s cottages adjoining Oak Farm, Fobbing, Vange, Dry Street, Langdon Hills, Mucking village, Muckingford — now Linford — East Tilbury, Low Street, Orsett, Corringham, Orsett Heath, West Tilbury, Basildon, Thames Haven, Nevendon and Chadwell.

The Stanford-le-Hope Society was joined in 1856 by a similar group of workers at Tilbury, and some of the above walks were taken by them.

The records of the Society’s activities are brief, but the following extracts are worthy of note.

At a meeting held in the chapel on 28 September 1866, the members present were informed “that Brothers Nunn and Payne have been playing in a cricket match”, and it was thought that “this is an inconsistent mingling with the world.”

The secretary was instructed to convey this opinion to the brothers concerned, and at the next meeting submitted his report. This was received with satisfaction by all present, who recorded:

“…this meeting learns with pleasure that the cricket playing complained of was simply a practice with some few friends with some new bats they had made, and not, as was supposed, mingling with the ungodly in a regular cricket match.”

A meeting was held on 13 May 1868, and Brother Brown reported that:

“…the people he visits receive the tracts with kindness; likewise he feels convinced that some of the people are enquiring the way to Zion; the people that he visits who used to be about the street on a Sunday morning are now on a Sunday morning ready for chapel.”

At this same meeting, it is recorded that he felt “thankful to God that he is a distributor”, but that “he feels that he must give up on account that he suffers from rheumatics.”

The last meeting of this Society for which records have been found was held on 16 May 1870. It took place in the schoolroom beneath the present church, which had, at that time, recently been opened.

It is certain that the work of the Society continued for many years, but in 1889 it was being carried on by the Essex Mission, with which the Church was associated.

Mrs Massey died on 2 April 1879, and we must not leave this chapter without first recognising the important contribution she made to the cause.

The following men and women, many of whom were local preachers, were among those who laboured with Mrs Massey in her work:

Messrs J. Bridge, G. Butcher, H. Butcher, J. Catchpool, A. Ellis, W. Fordham, W. Hawkins, S. Kempster, W. Payne, J. Prayl, J. Rush, I. Sams, R. Schooling, T. H. Sullings and W. Wrigglesworth; Mesdames Aylott and Sullings; and Misses Massey, Massey, Nash, Nunn and Waters.

OUR PRESENT CHURCH

The Church

It was not long before those associated with the Sandpits Chapel found that a larger building would be required to provide for the ever-increasing congregation. The year 1870 marks the commencement of a new era in our story.

The site upon which our present church stands was given by Mr David Beckwith, who was a resident in the parish. The erection of the new building was placed in the hands of Mr T. H. Sullings, who had already served the cause and the Sandpits Chapel so well.

On 7 September 1869, the foundation stone was laid by Mr W. Eve, the lay preacher referred to elsewhere, who was the farmer at Oak Farm and one who took a particular interest in the Methodist cause in the village.

In the following year, the opening of the new church took place, and the services on that occasion were conducted by the Rev. Featherstone Kellatt.

The church, as originally erected, was similar in most respects to the building with which we are so well acquainted today. The schoolroom, however, had stairs at the sides, which gave direct access to the lobbies of the church, and the arrangement of the stairs up to the gallery has been altered in more recent years.

Most readers will remember the interior, with its long central pulpit and rostrum, its oil lamps, and behind these, the painted wall upon which were boldly written the Ten Commandments. Alterations and additions have since been made, but these are referred to later.

In passing, it is interesting to note that the iron windows which still give service at the sides of the church were brought from Barking Old Chapel and transported to Stanford-le-Hope in a wagon, making the journey by road.

Our First Trustees

The new church was attached to the Essex Mission and was represented on the local Mission Committee, which met at Grays. This Committee was responsible for the finance and general organisation of the chapels within its district. It appointed lay agents and had complete charge of chapel property.

The representatives on the Committee were Mr A. Ellis, Mr G. Butcher and Mr T. H. Sullings, and these three are the first recorded “trustees” of the church.

The duties of the appointed lay agent appear to have been numerous. They included preaching, delivering tracts and visiting. His domain covered Tilbury Docks, West Tilbury, Horndon, Grays, Stanford-le-Hope, Little Thurrock, East Tilbury, Purfleet and Fobbing.

When we realise the difficulties of transport in those early days, we gain some idea of the size of his task.

The office seems to have been held first by Mr Pugh, followed by Mr Lany, who resigned the position in 1889. The Committee appointed Mr Pledger as his successor, at a salary of £80, with an additional £1 per quarter for travelling expenses. Mr Pledger had to reside at Stanford-le-Hope, and he lodged at what is now No. 9 The Sandpits.

The Committee was often financially embarrassed and time and again considered the advisability of dispensing with the services of the lay agent. It is pleasing to note, however, that the church was never in arrears with its grants to the Mission, which were £3 per quarter. This fine record must reflect great credit on the three representatives and the Stanford-le-Hope congregation.

At the close of the year 1892, Mr Pledger’s services were terminated, and the vacant position was advertised in the Methodist Recorder. Mr Wellock was appointed, and it is interesting that his ability to “lead the singing in some of the smaller places where there is no one equal to the task” was considered a most important qualification.

The position of lay agent was undoubtedly an arduous task, even without such additional responsibilities. It is fortunate for some of our less musically minded pastors that nowadays even our smallest village chapel has either a piano or harmonium.

The Grays Circuit

By 1895, the work on this side of the river had gained such importance that the Grays Circuit was created, and our own church became part of the new venture.

A Trust was elected, which conducted the local affairs of the Essex Mission. Reference must here be made to Mr L. E. Brand and Mr W. Payne, who were members of the Mission Committee.

Our First Minister

In 1895, following the formation of the Grays Circuit and the termination of the services of Mr Wellock, the Rev. W. Wakem Corin became the first minister.

He was succeeded in the following year by the Rev. Robert Rogers, who became a most popular man in the village. It was perhaps as well for Mr Rogers that the Tract Society had ceased its work, for he gained considerable distinction as a local footballer and started one of the first teams to play in the district.

In 1899, the Manse in Corringham Road was built, and its first tenant was the Rev. F. M. Halstead, who succeeded Mr Rogers as minister. Three years later, Mr Halstead was followed by the Rev. R. H. Gush.

The Present Century

Prior to 1905, many of the mid-week gatherings, such as sewing meetings and meetings of the Trustees, were held in the small cottage, now used as a store, which stands near the south wall of the church. This cottage was hired by the church for that purpose, but in 1905 the Trustees decided to discontinue its use.

In the same year, the cottage on the north side of the church, together with adjacent land, was purchased at a cost of £160, and the building has since been occupied by the church caretaker.

About this time, a new heating plant was installed in the church, the schoolroom was renovated and some drainage works were carried out. These works were necessary due to the fact that the schoolroom had been requisitioned by Essex County Council for use as a day school.

In 1907, during the ministry of the Rev. A. Wilks, the church adopted the use of the new Wesleyan hymn book, which had first been published six years earlier. The old hymn books were distributed to the Horndon, Linford and Fobbing chapels.

As far back as 1910, the Trustees considered the advisability of extending the church and even discussed the possibility of erecting a new building. It was decided to extend, and land at the rear of the church was purchased with this in view.

Various extension plans were prepared at this time, and the proposals were under constant consideration, but it was not until 1923 that the extensions were carried out.

In 1911, gas lighting was installed to replace the oil lamps which had given service for the past forty years.

The Great War was responsible for a period of comparative inactivity in the affairs of the church, but in 1920, the Jubilee year, an effort was made to start an extension and organ fund. A Summer Bazaar was organised, and £254 was raised for the new venture.

During the next two years, more funds were obtained, bringing the total to £529. It was then resolved to proceed with the extension scheme. Tenders were received, and the works were carried out in 1923 at a cost of £1,935 5s.

While these improvements were taking place, services were held in the schoolroom. On 21 November 1923, the reopening services were conducted.

The next aim of the church became the provision of an organ. By September 1928, the installation of the instrument had been completed at a cost of £400, plus £65 for the necessary alterations to the building.

The following year was the sixtieth anniversary of the erection of the church, and on 6 November 1929, the Rev. I. G. Goldhawk, of Kingsway Hall, visited, making it a red-letter day in this story.

In 1932, alterations costing £330 were carried out in the schoolroom. These included the substitution of steel joists and stanchions for the old timber beams and pillars, and the installation of electric lighting. In the following year, electric lighting was also installed in the church.

Since the enlarging of the church in 1923, two anniversaries had been observed each year: one at Whitsun, which was the birthday of the 1870 opening, and the other in November. In 1934, however, it was decided that the Whitsun anniversary should be discontinued.

The reunion of Methodism, which brought about the fusion of the Primitive, United and Wesleyan Methodists, took place in 1932, and the church then became part of this new Union. A revised hymn book was published and adopted for use in services at Stanford-le-Hope in 1934.

During the five years preceding the Second World War, the church pressed steadily onwards, making continued efforts in the face of ever-increasing difficulties. Church attendance, as far as the adult population of the country was concerned, was becoming less than perhaps at any other time in the church’s history. To make matters worse, many members of the church left the district for business reasons.

Looking back on those few years immediately before the Second World War, however, it is interesting to note the successes attending the cause in the town. Two matters stand out and are certainly worthy of special mention.

In the first case, we delight in the spirit which prevailed between ourselves and our friends who worshipped at the Parish Church. Good feeling and high regard, one for the other, had for many years characterised the congregations of both churches. The last decade had witnessed the growth of a friendship and mutual esteem greater even than in the past.

It was fitting, therefore, that in 1939, when the six bells in the tower of the Parish Church were recast and two additional bells added, one should bear the inscription:

“To the Glory of God and an expression of the Unity in Devotion to our Lord and Master Jesus Christ, from the Methodist Church in this Parish.”

Another outstanding feature of those pre-war years was the success which attended the work among the children in the Sunday School. Sincerity and enthusiasm are essential for those undertaking such service, and the important part played by the School in the affairs of the church reflects great credit on all concerned.

The Second World War

On 3 September 1939, our country declared war upon Germany, and the next six years were destined to be a time of severe trial for the inhabitants of the town.

Most readers will recall that morning service on Sunday 3 September 1939, when, within a few minutes of war being declared, the sirens sounded. Thus early did the conditions of war impinge upon the normal activities of church life, and very soon unusual difficulties presented themselves.

Evening services were held in the afternoons because of the dangers of blackout conditions, and other major problems soon became apparent. Many of the young people had to leave the district to undertake work of national importance, and ninety-two answered the call to the Services.

Of these, it was inevitable that some would be called upon to make the supreme sacrifice. We honour them, and their names are especially recorded elsewhere in this volume. It is for us to ensure that the ideals for which they died will become the foundations of a far happier future for mankind.

It was with regret that, at the end of 1943, we learned that Mr Evelyn Key, a pilot in the R.A.F., was reported missing on operations.

Mention should also be made of four other young members who were held as prisoners of war. We assure them of our gratitude and our great pleasure at their safe return:

• Mr Harry Beasant — Italy, 1943–45
• Mr Edgar Biggs — Germany, 1941–45
• Mr Charles Levett — Japan, 1942–45
• Mr John Rhead — Germany, 1940–45

In 1940, an air-raid shelter was erected adjoining the schoolroom, and the schoolroom itself was offered to the authorities as accommodation for people rendered homeless by air-raid activity.

The schoolroom thus became a “front-line” Rest Centre, and at one period as many as fifty homeless people were provided with food and shelter on the premises. Their stay lasted three weeks, and the preparation of meals and attendance upon the unfortunate guests placed heavy demands upon the church workers who had volunteered for the task.

On other occasions, too, people from surrounding districts who had been rendered homeless by bombing found temporary shelter on the premises.

In January 1941, a Church Youth Club was organised and became one of the first clubs of its kind in the country. The members of this club, realising the need for Sunday evening services despite the blackout, arranged services of song, which were held in the schoolroom and received warm support from those who could leave their homes under the extremely trying conditions.

Church membership is now approximately 185, and during the war some thirty to forty new members have been accepted into the Church. During the last six years, serving men and women stationed in or near the town have been especially welcomed to services, and numerous church parades have taken place.

While preparing this story for the printers, we have been cheered to hear the good news that, under the preaching of the “Christian Commandos” and the resident minister, a goodly number of youths and girls have consecrated their lives to Christ during the past weeks.

A “Junior Commando” team has been formed, and the team’s purpose is to visit the surrounding villages with the message of God’s redeeming love.

Such difficult times as those through which we have so recently passed made great demands upon our minister. In closing this chapter of the story, reference must be made to the splendid work of the Rev. and Mrs G. H. Morris.

In addition to their normal duties, they freely ministered to a people often distracted and perplexed by events which had shaken the civilised world. They maintained constant contact with members in the Forces, and frequent visits were paid to local military camps.

Their ministry in the town commenced in 1936, and there are none who will not regret the fact that they are to leave the district during the coming year. During their ministry here, they both became endeared to all with whom they came into contact.

It is, in no small measure, due to their sincere and patient enthusiasm that the church has meant so much in the life of the town during the last ten years.

We wish them well in the years to come and consider ourselves fortunate to have shared their ministry here at Stanford-le-Hope.