Shows the Miner in his Sunday Garb, and Astonishes Clearemout, besides Relating some Incidents of an Accident.

The sun rose bright and hot on Sunday morning, but the little birds were up before the great luminary, singing their morning hymn with noisy delight. It was a peaceful day. The wind was at rest and the sea was calm. In the ancient town of St. Just it was peculiarly peaceful, for the numerous and untiring “stamps”—which all the week had continued their clang and clatter, morning, noon, and night, without intermission—found rest on that hallowed day, and the great engines ceased to bow their massive heads, with the exception of those that worked the pumps. Even these, however, were required to do as little work as was compatible with the due drainage of the mines, and as their huge pulsations were intermittent—few and far between—they did not succeed in disturbing the universal serenity of the morning.

If there are in this country men who, more than any other, need repose, we should say they are the miners of Cornwall, for their week’s work is exhausting far beyond that of most other labourers in the kingdom. Perhaps the herculean men employed in malleable-iron works toil as severely, but, besides the cheering consciousness of being well paid for their labour, these men exert their powers in the midst of sunlight and fresh air, while the miners toil in bad air, and get little pay in hard times. Sunday is indeed to them the Sabbath-day—it is literally what that word signifies, a day of much-required rest for body, soul, and spirit.

Pity that the good old word which God gave us is not more universally used among Christians! Would it not have been better that the translation Rest-day had been adopted, so that even ignorant men might have understood its true signification, than that we should have saddled it with a heathen name, to be an apple of discord in all generations? However, Sunday it is, so Sunday it will stand, we suppose, as long as the world lasts. After all, despite its faulty origin, that word is invested with old and hallowed associations in the minds of many, so we enter our protest against the folly of our forefathers very humbly, beseeching those who are prone to become nettled on this subject to excuse our audacity!

Well, as we have said, the Sunday morning to which we refer was peaceful; so would have been Maggot’s household had Maggot’s youngest baby never been born; but, having been born, that robust cherub asserted his right to freedom of action more violently than ever did the most rabid Radical or tyrannical Tory. He “swarmed” about the house, and kicked and yelled his uttermost, to the great distress of poor little Grace, whose anxiety to get him ready for chapel was gradually becoming feverish. But baby Maggot had as much objection to go to chapel as his wicked father, who was at that time enjoying a pipe on the cliffs, and intended to leave his family to the escort of David Trevarrow. Fortunately, baby gave in about half-past nine, so that little Grace had him washed and dressed, and on his way to chapel in pretty good time, all things considered.

No one who entered the Wesleyan Chapel of St. Just that morning for the first time could have imagined that a large proportion of the well-dressed people who filled the pews were miners and balmaidens. Some of the latter were elegantly, we might almost say gorgeously, attired, insomuch that, but for their hands and speech, they might almost have passed for ladies of fashion. The very latest thing in bonnets, and the newest mantles, were to be seen on their pretty heads and shapely shoulders.

As we have said before, and now repeat, this circumstance arose from the frequency of the visits of the individual styled “Johnny Fortnight,” whose great aim and end in life is to supply miners, chiefly the females among them, with the necessaries, and unnecessaries, of wearing apparel.

When the managing director entered Mr Donnithorne’s pew and sat down beside his buxom hostess, he felt, but of course was much too well bred to express astonishment; for his host had told him that a large number of the people who attended the chapel were miners, and for a time he failed to see any of the class whom he had hitherto been accustomed to associate with rusty-red and torn garbs, and dirty hands and faces. But he soon observed that many of the stalwart, serious-looking men with black coats and white linen, had strong, muscular hands, with hard-looking knuckles, which, in some instances, exhibited old or recent cuts and bruises.

It was a new sight for the managing director to behold the large and apparently well-off families filing into the pews, for, to say truth, Mr Clearemout was not much in the habit of attending church, and he had never before entered a Methodist chapel. He watched with much curiosity the gradual filling of the seats, and the grave, quiet demeanour of the people. Especially interesting was it when Maggot’s family came in and sat down, with the baby Maggot in charge of little Grace. Mr Clearemout had met Maggot, and had seen his family; but interest gave place to astonishment when Mrs Penrose walked into the church, backed by her sixteen children, the eldest males among whom were miners, and the eldest females tin-dressers, while the little males and females aspired to be miners and tin-dressers in the course of time.

“That’s Penrose’s family,” whispered Mr Donnithorne to his guest.

“What! the local’s family?”

Mr Donnithorne nodded.

Soon after, a tall, gentlemanly man ascended the pulpit.

The managing director was disappointed. He had come there to hear a miner preach, and behold, a clergyman!

“Who is he?” inquired Clearemout.

But Mr Donnithorne did not answer. He was looking up the hymn for Mrs D, who, being short-sighted, claimed exemption from the duty of “looking up” anything. Besides, he was a kind, good man at heart—though rather fond of smuggling and given to the bottle, according to Oliver Trembath’s account of him—and liked to pay his wife little attentions.

But there were still greater novelties in store for the London man that morning. It was new to him to hear John Wesley’s beautiful hymns sung to equally beautiful tunes, which were not, however, unfamiliar to his ear, and sung with a degree of fervour that quite drowned his own voice, powerful and deep though it was. It was a new and impressive thing to hear the thrilling, earnest tones of the preacher as he offered up an eloquent extempore prayer—to the petitions in which many of the people in the congregation gave utterance at times to startlingly fervent and loud responses—not in set phraseology, but in words that were called forth by the nature of each petition, such as “Glory to God,” “Amen,” “Thanks be to Him”—showing that the worshippers followed and sympathised with their spokesman, thus making his prayer their own. But the newest thing of all was to hear the preacher deliver an eloquent, earnest, able, and well-digested sermon, without book or note, in the same natural tone of voice with which a man might address his fellow in the street—a style of address which riveted the attention of the hearers, induced them to expect that he had really something important to say to them, and that he thoroughly believed in the truth of what he said.

“A powerful man,” observed the managing director as they went out; “your clergyman, I suppose?”

“No, sir,” replied Mr Donnithorne with a chuckle, “our minister is preaching elsewhere to-day. That was James Penrose.”

“What! the miner?” exclaimed Clearemout in astonishment.

“Ay, the local preacher too.&rdq............