Christian Manhood : or, Memorials of a noble life, being biographical sketches of the Rev. R.S. Blackburn--

Preface

PREFACE to a book, like a porch to a building, should, with the least delay, introduce the reader to the literary edifice. These pages have been written at the request of the relatives of the deceased, and as " Memorials of a Noble Life," it is hoped the perusal of them will stimulate others to the pursuit of things that are excellent.

A good life, fairly put on record, acts like an inspiration to others. It shows what man can be, and what man can do at his best. It exhibits what life is capable of being made. " The good life," says George Herbert, " is never out of season."

A celebrated Essayist affirmed that u Biography is either ignorant or partial : ignorant, if written by a stranger ; partial, if written by a friend." If friendship be a disqualification for our task, we must plead guilty to it. A close intimacy in ministerial work, for over three years, gave us an insight into, and a high appreciation of Mr. Blackburn's Christian character, awakened the conviction that a multiplication of such men in the ministry would be an vi. Preface.

incalculable bc*>n to the church, and resulted in sincere friendship between us.

It has been the writer's earnest aim to give a natural and straightforward account of a good life, containing, indeed, not much of the marvellous, but marked by earnest, plodding, persistent toil for the welfare of men.

A melancholy interest gathers around the name of the subject of these pages, from the fact that he was the first Primitive Methodist Missionary to die in a heathen land. Hitherto, we have happily enjoyed an immunity from such losses, and, though with enfeebled health, our brethren have yet been permitted to return home to recruit. Now, we are called upon to share with other Missionary Societies, this trial and honour also, that our agents, after a brief period of devoted toil, sometimes die at their post.

My thanks are due, and are hereby cordially tendered, to the numerous friends, whose contributions appear in this volume.

Should the circulation of this work prove remunerative, the claims of the African Mission Fund will not be forgotten.

That these " Memorials " may be used by the Master as some contribution to the extension of His kingdom, and especially to the spiritual and material welfare of the tribes

on the African continent, is the Author's earnest prayer.

T. M.

81, Rectory Road, Burnley.

CHAPTER I. ^rotttising Beginnings*

" From a child thou hast known the Holy Scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus. "—2 Tim. iii. 15.

" Let your objects be high and holy, and then the High and Holy One will'give you strength and grace to attain them." — Anon.

Section I. — Birthplace and Boyhood. ONTEFRACT— the birthplace of the late Rev

R. S. Blackburn — is situate on an eminence about four miles S.S.E. from the confluence of the rivers Aire and Calder in Yorkshire. It is a well-built town, with spacious streets, Town Hall, Market Hall, Grammar School, and the ruins of an ancient Castle. Architecturally, these ruins are not important, but the historical associations are numerous and interesting. The castle was founded soon after the Conquest (1066), and held in 13 10, by Albert de Lacey, when it passed into the hands of Thomas Plantagenet, Earl of Lancaster, and nephew of Edward I., who resided, and was beheaded there, in 1322. There also John of Gaunt lived; and in his early youth Henry of Bolingbroke. There, too, came also, as a prisoner, the unfortunate Richard II. , and within its walls was murdered. The Dukes of Bourbon and Orleans, taken prisoners at Agincourt in 141 5, were sent to Pontefract Castle, where they remained for many years, with an illustrious prisoner who afterwards joined them — James I., the young King of Scotland. There also Earl Rivers and his chief associates — murdered by Richard III. in 1483 — were added to the sanguinary catalogue of noble sufferers. Anciently, it was a " high and stately, famous and princely, impregnable castle and citadel, which for situation, strength, and largeness might compare with any in this kingdom." It was thrice besieged during the civil war, and dismantled by order of the Parliament.

Below the ruins of Pontefract Castle stands the old church of All Saints, itself also, almost a ruin. Its walls fell before the cannon of the Parliamentary Generals after a resistance of nearly three years, in part of which both Cromwell and Fairfax were present. A Priory and Convent, then annexed to it, were totally destroyed. In 1837 the central tower and transept were repaired and fitted for Divine worship ; and in i860 a considerable sum was spent in restoring the same, and strengthening and supporting the ruins. The church appears to have been early decorated with perpendicular insertions. The tower contains a double geometrical staircase, worthy of notice. A singular inscription on a tomb in the churchyard attracts the attention of those curious in such matters. It runs as follows :

" Eye findeth, heart chooseth ; Love bindeth, death looseth : "

the four nouns being represented by symbols. The Wesleyans, Primitive Methodists, Independents, and the

Roman Catholics, are all well represented by chapels and schools.

The soil around Pontefract is extremely fertile. Liquorice is largely grown in the neighbourhood, and made into " Pomfret Cakes." The plant is very graceful, and does not come to perfection till the third year. The population in 187 1 was 11,653, and it returns two members to Parliament. Malting is carried on extensively in the locality ; and coal mining, breweries, tanneries, machinery, and corn mills supply the inhabitants with occupation.*

Here Richard Stead Blackburn was born, on November 5th, 1850. His father, whose name he bore, occupies a respectable position as a tradesman in that ancient borough, carrying on an extensive business as an ironmonger and general furnisher. His mother, Harriet by name, died after a prolonged affliction, while he was still a youth. Richard's early years seem to furnish few incidents calling for special remark. His boyhood and youth were of such a character as is usual in the station in life in which he moved ; and not many events partaking of the marvellous or heroic entered into his experience at this period of his career.

He received the customary education of a youth intended for business pursuits ; and exhibited during his school-days exemplary diligence in his studies, and commendable behaviour in general. His father testifies, " I never had a complaint from school as to his behaviour ; and one of his teachers affirms that he never had to punish him, once, for misconduct."

Yorkshire : Past and Present." Baines.

He shared the inestimable advantages of religious associations and surroundings, attended the Wesleyan Sunday school, at which he received a handsome bible as a reward for good conduct ; and he enjoyed the high honour of not having caused his now bereaved father a moment's anxiety in his life as to his moral character.

During his mother's painful and protracted affliction, she evinced a strong preference for the affectionate and filial services in the sick room, of her only and much-loved son ; and it is not unlikely that the experience of those years did much to make Richard the "handy " man he was in after days, and gave him singular aptness in ministering to the bodily as well as spiritual necessities of the afflicted and distressed.

If the child be the father of the man, Richard in early life was frank, cheerful, and exceptionally kind in disposition ; earnest, plodding, and persistent in purpose ; high and noble in aim ; with a strong love for the beauties of nature, and an earnest desire to see and know what was going on in the world.

It was intended that he should follow a commercial life, and with this view he entered his father's place of business.

For the duties of this calling he had considerable aptitude ; and had the original purpose of his friends been executed there was every prospect of a career of honourable and successful business enterprise before him, with a position of considerable social influence and usefulness in his native town. But, how often are human expectations cut off, and human arrangements frustrated !

" There's a Divinity that shapes our ends Rough-hew them how we will."

And the Great Head of the Church had evidently reserved for our departed friend service in a higher and more arduous field, if for a briefer period.

The experience gained during his business life was of great service to him in his ministerial and missionary career ; and fitted him to execute many matters requiring tact, foresight, and plodding energy, with credit to himself and advantage to the Church of God.

Section II. — Conversion

NOTWITHSTANDING a boyhood marked, not only by the absence of vices so common in that period of life, but by the presence of numerous and conspicuous virtues, there was still the need of a personal religious life — a life springing from faith in Christ, controlled by love for Christ, and devoting, with unreserved consecration, all its powers to the service of Christ. This want was mercifully supplied in his sixteenth year. That most critical period of life, when habits are formed, companionships selected, and the course of life determined, was to him the time of religious decision. Dy an intelligent choice he elected to "put on the Lord Jesus Christ, and make no provision for the flesh, to fulfil the lusts thereof."

The circumstances of his conversion have been narrated by a companion — Mr. W. Cade ; and from the account he has kindly furnished the following selections are made.

" I first became acquainted with the late Rev. R. S. Blackburn in the year 1863. In the August of that year I went to reside at Pontefract, and, being near neighbour to Mr. Blackburn, sen., I soon became acquainted with the whole of Mr. B.'s family, going in and out at any time almost as if it had been my home. At this time Richard was a pupil in Mr. R.'s school, and I remember attending some of the examinations, and finding he was not far from the head of the school, if not the top scholar. Some year or two after, he left school, and assisted his father in the business of ironmonger. I became more particularly acquainted with him at that critical time in the experience of every youth, when he begins to shape his course in reference to the future, with few or no fixed principles. I took him by the hand, and invited him to our class meeting, asking him to give his heart to God, and decide to live a Christian life. By the blessing of the Divine Spirit he hearkened to this advice, went with me to the class meeting, and the result was his speedy conversion to God.

" I do not know the exact date of his 'conversion,' or of his joining the church. I believe it was at home that he found peace with God, and I know it was not long after his first meeting in class. As near as I can remember it was in his sixteenth year. The class had a very good leader, and included many young people, especially young men, and we encouraged each other in good things. We had a list of prayer leaders connected with the society, and aimed at getting all the young men to join in the work of holding

cottage prayer meetings in different parts of the town,

principally in the courts and alleys where sin abounded. To this list the name of R. S. Blackburn was soon added -

Promising Beginnings. y

and thus was afforded to him an opportunity for the exercise of those gifts which shortly afterwards brought him into prominence as a preacher of the Gospel.

"I remember, also, soon after his conversion, he had a little room set apart for his own particular use ; and we often used to meet there, for reading and prayer. Some of these were memorable seasons, and much spiritual power and joy were experienced by us."

Another correspondent, well acquainted with Mr. Blackburn as a youth, writes : — ■

" It is now about twelve years since I, as a child, first met Mr. B. According to my recollection of that time, he was naturally full of spirit, and warm-hearted where his sympathy was excited, and impetuous in manner. With a keen relish for the enjoyments of earth, and a strong desire to see all that he could of what was going on in the world, he might have been led astray, but for that power which drew his attention from worldly pleasures to the very highest blessings which a human being can enjoy. After he gave his heart to God, and received the witness of the Holy Spirit, he soon shewed signs of rapid growth in all that was good. He became almost rigid in habits of self-denial, and he was often thankful in after years for his early exercise of restriction."

Several interesting matters are indicated by the above communications.

Mr. Blackburn, as a youth, went to class on the kindly invitation of a friend and companion. Doubtless, many religious impressions had been made, and many religious desires awakened previously. The influence of the Sunday school, of the home, and of healthy social surroundings generally, were all favourable to a Christian choice ; but the personal invitation of a friend brought these converging lines of influence to a focus, and led to prompt and decisive action. How largely we may and do influence each ether for good or for evil ! " No man liveth unto himself." What a mighty and beneficial power is friendship when sanctified to Christian purposes ! How many young hearts have trusted in Christ, as the result of a friend's solicitude for their welfare ! The invitations of the Gospel from the pulpit should be enforced and supplemented by personal, direct, affectionate appeal in private. How many might be won almost " by a word." Greater faithfulness by Christian people in this matter could hardly fail to yield most glorious results.

Our departed friend found Christ in seclusion and quietude. Variety marks equally the works of God in creation, and the operations of His grace in human enlightenment, and the culture of Christian character. Some hear the call of God in the hurricane and the tempest ; others, in the gentle tones of the "still small voice." Some are aroused by the lightning and thunder of the law, in its menaces on the impenitent, of condemnation and ruin ; others hear the "whispers of grace," and enter into life by processes gentle, persuasive, imperceptible :— the day dawns, the night of sin, indifference, and indecision terminates, as the "Sun of Righteousness" arises with healing in His wings ; but the precise moment of spiritual illumination is difficult to determine. " The wind bloweth where it listeth, and thou nearest the sound thereof, but canst not tell whence it cometh, and whither it goeth : so is every one that is born of the Spirit." Some " press into the kingdom "

in times of intense religious excitement, and are borne into the " haven of rest " on the crest of some tumultuous wave of "revival;" others glide into the harbour without noise, excitement, or observation. Some men's conversion is a moral rupture and convulsion : the debasing associations of years and decades are suddenly burst asunder ; the chains forged by profligacy and vice are snapped ; and the willing slave of appetite and passion leaps at once into " the liberty of the children of God." Other men's conversion produces no strongly marked change in their life and demeanour ; the religious associations and training of home have prepared " the way of the Lord;" and they but reach the decision, and take the step to which all their previous life has been tending.

The conversion of any soul to Christ is an event of transcendent moment, and is fraught with issues the most blessed and far-reaching ; but the conversion of some men is much more important than the conversion of others. Their powers are greater ; their influence is mightier and more penetrating ; and their service and success are more signal and complete. The conversion of a master-mind to Christ is often more momentous than the founding of a city, or the fate of a battle. What vast issues have arisen from the conversion of John Wickliffe, of Martin Luther, of John Wesley, of Charles H. Spurgeon ! Such an event often creates eras, and produces revolutions in religious life and history. Mr. Blackburn's conversion was no isolated or trivial event in human life. It was the producing cause of a character of special excellence, and of a career of Christian service, brief indeed, but unusually devoted, energetic, and successful.

IO Promising Beginnings.

Mr. Blackburn promptly commenced the lifelong work of Christian culture. He had a room set apart for purposes of study and devotion ; and deeply touching must have been those meetings of young men, of kindred spirit and aims, for fellowship and prayer. All the representations the Scriptures give us of the nature and obligations of Christian life, teach the necessity of growth in grace. It is not sufficient that a man be ''born again." Birth anticipates progressive and unfolding life and powers. From infancy should be developed childhood, youth, and vigorous, mature manhood. He must walk before Christ " in newness of life." The few grains of corn in the husbandman's seed-basket have in them all the elements of a teeming harvest, but the beneficent forces of nature must bring them out; "first the blade, then the ear, then the full corn in the ear." The "leaven" placed in the measures of meal must " leaven the whole lump." The sin forgiven, the nature must be purified. The thoughts — the secret springs of action — must be " brought into captivity to the obedience of Christ ; " the speech must be " that which is good to the use of edifying, that it may minister grace to the hearers ; " and the whole conduct and life must be such as will " adorn the doctrine of God our Saviour in all things." It is not enough that we " put off the old man which is corrupt according to the deceitful lusts," we must "put on the new man which after God is created in righteousness and true holiness."

How necessary that new converts should realize vividly the necessity of Christian culture, and should use the Scriptural means of securing it ! Prayer, private, regular, and earnest ; Bible-reading, not only for purposes of instruction but of devotion too ; the " communion of saints," and the public worship of the sanctuary, are "means of grace," designed to form and foster spiritual life and character. How well Mr. Blackburn employed these " means," the entries in his diary conclusively prove.

"Every kind of life must be fed with the food which naturally agrees with it : animal, with material substances ; intellectual, with intelligible propositions; and spiritual, with heavenly gifts. The first has sense for its instrument, the second reason, the third faith. Each rises above the other in importance and interest, though the whole are proper to the same being ; and the perfection of all would be the perfection of the entire creature. Spiritual life is the noblest and best, and its instrument the most delicate and refined. Begotten by the Spirit, by Him it is fed ; derived from Christ, through Christ it is preserved ; and its food — the milk, and wine, and manna from above — is amply and richly supplied, through the means of grace."*

Mr. Blackburn began at once to work in the Lord's vineyard. He joined the band of Prayer-leaders. He saw that Christian life has its duties, as well as privileges, and must communicate, as well as receive, spiritual good. His was no selfish piety, always appropriating what will minister to its own interests, but seldom bestowing benedictions on others. He lived not to himself, but was solicitous to do the Master's will, and always ready "to spend and be spent" in the Master's service.

Work is a condition of all healthful life. Christ says to each one of us, " Son, go work to-day in My vineyard." And, probably, not a little of Mr. B.'s robust piety, and

Dr. Stacey on "The Sacraments.

fruitful service, js traceable to the intensely practical character of his religious life.

In his twentieth year, he transferred his membership from Wesleyan Methodism to the Primitive Methodist Connexion. His reasons for this course seem to have been, appreciation of the zealous and aggressive spirit by which Primitive Methodism has ever been distinguished, coupled with the unconventional modes of operation by which its successes have sometimes been won ; a preference for the emotional character, and spiritual fervour of its worship ; and some difference of opinion with the leaders of the Wesleyan Church at Pontefract, on the Temperance question, and especially.with reference to the use of fermented wine at the Sacrament of the Lord's Supper. These considerations he considered sufficient to determine his course; and there can be no doubt that he acted throughout the matter on Christian principle alone.

Rev. Hy. Crabtree, who was Superintendent of the Pontefract Circuit at the time Mr. Blackburn became a member of the Primitive Methodist Connexion, has contributed the following account of the event : —

" I became personally acquainted with our late brother, the Rev. R. S- Blackburn, in the early part of the year 1870. About that time he began to attend some of our public services at Pontefract, and occasionally visit the homes of some of our people. On one of these occasional visits, he gave me a private intimation that he would like to unite with us in Church-fellowship. From a sense of duty, I strongly urged him to remain among the people by whom he had been nursed and cradled from his childhood. He calmly replied, ' I cannot ; my mind is made up. One of the leading officials has sharply snubbed me on account of my connection with the Temperance Society, and sympathy with the Temperance Reformation. I must have room for prudent action on that question, and cannot allow my personal liberty to be unduly restricted. Your people will aid, rather than hinder, me in all laudable endeavours to extend the cause of Temperance.'

"On April 8th, the leaders of the society at Pontefract adopted the following resolution : — ' That a note be sent to the Rev. G. Rowe, Wesleyan minister, respectfully requesting him to favour us with Mr. R. S. Blackburn's credentials, as he is seeking admission into our Society, for reasons satisfactory to himself.' I saw Mr. Rowe personally, and handed to him a copy of the above resolution. He expressed his regret that Mr. Blackburn should think of leaving them, and spoke in commendatory terms of his .sincerity and earnestness ; and said, he hoped Mr. B. would be happy and useful among our people."

In matters of Christian doctrine, denominational character, spiritual aims, and, very largely, in methods of operation, Wesleyan and Primitive Methodism are identical. They differ in Church polity, though their differences are gradually being diminished by modifications which make each system approach the other. Historically, there are strong points of similarity, between these glorious and kindred religious revivals, though the one was seventy years anterior to the other. In both cases the "leaders" were men of unsullied lives, of burning zeal, and of tireless activity in the cause of Christ — men whose one mighty purpose was the glory of God in the salvation of their race. In both cases the religious movement, in its exuberance, burst open and overflowed the boundaries its promoters had fixed for it ; and, like the fertilizing Nile on the soil of Egypt, brought life and beauty, fragrance and fruitfulness, wherever it came.

Section III. — Consecration

CHRISTIAN life may be considered in two aspects : in its inner principle of love, and faith, and zeal, and the right condition of heart and motive ; and in its outer manifestation of excellence and service : the zeal finding its appropriate sphere ; the faith evidencing itself in honest and hearty work ; and the love budding forth into a bright and beautiful obedience.

Having chosen a religious life, and allied himself to the church, Mr. Blackburn stedfastly aimed at growth in grace, and thus fitted himself for extensive usefulness in Christian service. His religion combined, in full proportions, the devotional and the practical. He regarded holiness of heart as the root from which spiritual fruitfulness must spring ; and hence, his attention to the means of grace — private, social, and public— was regular, appreciative, and devout. He sat under the ministry of the Word with delight ; and the ' fruit ' of the sanctuary was sweet to his taste. He had deep practical sympathy with the Psalmist, when he exclaimed, " I was glad when they said unto me, let us go into the house of the Lord." And if prevented by indisposition or other causes from attending God's house he was ready to say, " How amiable are Thy tabernacles O

Lord of Hosts ! My soul longeth, yea, even fainteth for the courts of the Lord : my heart and my flesh crieth out for the living God." He obeyed the Lord's injunction : " Take heed, therefore, how ye hear ;" and was accustomed to note down in his diary the principal Scriptural truths that had been inculcated, and the aspects of Christian life discussed, in the discourses to which he had listened. Many such outlines of sermons, preached by the circuit ministers and others whom he occasionally heard, are before us as we write, and prove the attention he paid to the ordinances of the sanctuary, and the diligence with which he stored his mind with religious truth. Numerous extracts from his diary might be cited confirmatory of this aspect' of his character.

There is one institution, peculiar to Methodism, which he prized most highly, and to which he gave devout and regular attention. This is the class meeting. Seldom was the week allowed to pass — and probably never without adequate reason — without his attendance at this eminently devotional and stimulating gathering of saints. The following selections from his diary illustrate this : — •

July 29th, 1874. — "Attended class and had a blessed time."

Aug. 5th. — " At class we had a very powerful meeting. The Lord's presence was felt in large measure."

Aug. 12th. — "At class, our leader not being present, I had to officiate. The Lord was present, and blessed my soul with the refreshing influence of His Spirit. To me, indeed, it was good to be there."

Sept. 16th. — "Attended class — a blessed meeting; such a mellowing influence pervaded it. God is indeed blessing me this week. I'will praise him. Christ is my refuge and strength, and present help."

Sept. 23rd.— " To-night at class was much blessed. My heavenly Father's love to me is indeed great. I cannot doubt His willingness to lead me through every difficulty, after He has so bountifully blessed me."

Oct. 2 1 st. — " At night attended class — a blessed meeting ; God was with us. In fact, I feel His presence hourly. My love for Him increases."

Nov. nth. — " Our class to-night was well attended, and a gracious influence felt."

Dec. 23rd. — " At class enjoyed the Divine presence. No meeting gives me greater joy, or affords so much spiritual help."

The class meeting is an essential part of the institutions of Methodism ; and one which we trust will never be allowed to fall into disuse. It has been a potent means of maintaining and developing spiritual life and power in the past; and, rightly used, will be so in the future. It is, in principle, if not in exact methods of procedure, old as Christianity itself. It has still power, under the Divine blessing, to sustain, comfort, and refresh. Often are these periodical gatherings of believers " times of refreshing " from the Lord's presence. They call forth gratitude, and recognise brotherhood ; they elicit sympathy, and attest discipleship ; and when the Father manifests his presence, Peter's exclamation on Mount Tabor is again heard : " Lord, it is good for us to be here." Much of the success of class meetings depends on the leader. He should be a man of unquestioned piety and prudence • his mind well stored with scriptural truth, and well acquainted

Promising Begimiings. 17

with the workings of the human heart, and the various aspects of Christian experience : and thus be qualified to feed the flock committed to his care. Such a leader will

" Allure to brighter worlds and lead the way."

In the class meeting, Mr. Blackburn found the fellowship his social nature needed ; and, as we have seen, his religious life was thereby quickened and refreshed. He became a diligent student of the Divine Word ; and read also, with interest and profit, books on devotional, practical, and experimental religion — Wesley's Sermons, Cooke's Theology, Arthur's Tongue of Fire, Church History, and works of kindred character, being carefully perused. Some portion of each day was set apart for mental and moral culture. He was specially devotional in private ; and received in consequence much of the Divine presence. He entered his " closet " and prayed to the " Father which is in secret ;" and the " Father, which seeth in secret," rewarded him openly.