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Introduction:

The Following articles, ‘Gawler Chapels Blooming’ and ‘More

Gawler Mission Chapels’ appear as chapters 10 and 11 in the

publication ‘Bible Christian Methodism in South Australia 1850-

1900.’ E. A Curnow, available from the Uniting Church History

Centre, South Australia. historicalsociety.unitingchurch.org.au

Index of Bible Christian Chapels across Gawler Plains and beyond

Gawler Chapels Blooming …………………………………………………………..

Mission with Bricks and Mortar, Mixing Preachers, First Local Preachers’

Gawler Plains, The Local Preacher, Ebenezer Chapel, Gawler River - Salem

Chapel, Enon Chapel Mt Torrens 1854, Harrogate Chapel, North East Hills

- Mt Torrens, A Tough Christmas 1854, Zoar Chapel: Penfield or Peachey

Belt Chapel, Answered Prayer, First District Meeting, Barossa Chapel, Pt

Gawler and Bethesda Chapel, Lewiston 1855, James Way’s Visit North,

The Mission House.

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Part 1 Gawler Chapels Blooming

The Gawler Mission stretched across the Gawler Plains but it extended beyond the 150 square miles

(241 sq.kms) commonly known as the Plains. The area between the hills and the sea was bounded in

the north by the Gawler River and in the south by the Little Para. Gawler town was in the north east

and Salisbury in the south east. Len Roberts, a good Methodist resident of the Gawler River district

and to whom we are indebted, captured something of the significance of the Gawler Plains when he

wrote:

It is important in Methodist history because in the early days it was literally crammed with

Methodist Churches. The Gawler Plains thus became a Methodist nursery for areas further

north.1

The sudden death of George Cole had been a shock and setback for the cause, but Samuel Keen

wasted no time in acquainting himself with his new, far-flung mission. In fact Keen’s alertness,

enthusiasm and power of adaption were ideal for the missionary task.2 While some are inclined to

think of the ecclesiology of revival movements as rather limited, Keen’s driving passion to preach for

a verdict and to see lives changed, was at the same time balanced with a drive to nurture people and

raise hundreds of pounds to erect chapels in every community. Keen’s understanding of ‘church’ was

well-grounded and went well beyond the bricks and mortar of a building programme.

Mission with Bricks and Mortar

Bible Christian Chapels -- Top: Bowden, Left: Upper Skilly, Front: Clarendon:

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Like many Bible Christian preachers, Keen’s knowledge of the Old Testament was extensive and seen

through these eyes a pioneer missionary could be likened to Joshua and Caleb leading Israel into the

Promised Land. Early Bible Christians often referred to the chapel as the ‘Tabernacle’, the resting

place of the ‘Ark of the Gospel’.3 The Old Testament tabernacle, or tent of meeting, represented God’s

presence and dwelling among his people. The tabernacle distinguished Israel from the other nomadic

people who occupied the land and it was also the place of gathering where God revealed his will. Like

Israel of old, the church in Australia faced a future in a new and sometimes hostile land. As Canaan in

the Old Testament was occupied, altars were erected to witness to the mighty deeds of God. In a

similar way a chapel building was a witness, an important public sign, a memorial mark that publicly

called a community to hold fast to the Lord their God amid the abundance and temptations that came

with occupation, hostility, prosperity and other gods.

Of course the Old Testament analogy in itself falls short of explaining the seeming pre-occupation

with chapel buildings that was so much a part of early Methodism. Alongside bricks, mortar, and the

attention given to money-raising and debt-reduction there was a deep spirituality and piety of equal

intensity that drove them to open-air preaching. There was a reverent love of God, a sense of duty and

a desire to know and do God’s will. There was a driving passion to see the Holy Spirit touch the lives

and lifestyle of ordinary people. The Bible Christian movement understood the church to be a

spiritual, egalitarian family, nothing less than the real, mystical, living Body of Christ.

A series of Old Testament texts from Jeremiah and the Psalms are gathered together in the second

chapter of 1 Peter to depict the church as a unique construction, a living community. The rocks and

stones are used as metaphors to describe the building of a spiritual house. Jesus is God’s precious

‘living foundation stone’. God’s people are ‘living stones’ resting on Christ the foundation and on

each other, while like mortar the Holy Spirit permeates and sets the stones in a living community.

Our forefathers knew the difference between the disconnected stones of a lifeless monument and a

life-giving church. They were committed to the latter. They sought the Holy Spirit and the gift of life

that they often referred to as the ‘heavenly influence’. They understood a yielding to Christ and a holy

life as an obvious evidence of that gift.

As newcomers to the colony the abundance of the ‘promised land’ certainly made its impact on the

Keen family. While Samuel Keen never forgot his first uncomfortable night on the plains, his memory

was soon emblazoned with a glamorous description of the new world. After twelve months on the

plains he still wrote home of “rich valleys” and “hills rising above the clouds”. The soil was as “black

as soot” and always retained moisture so that potatoes grew to “great perfection”. While the plains

were vast, “the vine flourishes beautifully” and “the peach tree grows in four years”. While there was

superabundance and many years of prosperity ahead for South Australia, reports on the climate were

not so favourable.

We have had hot days this summer: the hot winds are terrible things. One day I was forced to

shut both mouth and eyes, yet the very hot days are not above ten or fifteen in the year: but for

three months we have it much hotter than at home.4

Living at first in a rented home in Gawler Town, Keen was strategically placed between the

established work at Kapunda, the Barossa in the east and the new settlements west on the Gawler

Plains.5

Samuel Keen had travelled to Kapunda for their second chapel anniversary on 25th September 1853

where James Rowe had preached. With a number of others he had addressed the Monday evening

public tea. The chapel had cost £262 and only £50 remained as debt. On Tuesday, Keen, Rowe and

Richards proceeded to Gawler Town where Mrs Keen entertained during the evening. The next day

the gentlemen travelled to Bowden in preparation for a quarterly meeting held on Thursday 29th

September. Keen had shown his skill as a money-raiser in the old country and he soon put this

valuable experience to work. In July 1854 he wrote of how at the anniversary tea meeting the

following day one speaker, Mr Oldham, had exhorted the people to give generously by speaking on

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“Debt, its evil, in relation to the House of God”. Keen himself could be very direct in mounting a

challenge and he went on to explain, “We had resolved to make clear work of the debt. I told the

friends if they were not prepared to do it there, we would visit them in the morning.” He then wrote

that it had also been his pleasing duty to inform the friends that the debt at Kapunda had been

extinguished and they were £3 in surplus.6

A strip of land stretching from the coast and reaching for miles along each side of the Gawler River

was known as the Port Gawler Survey. This area included Carclew where Keen had spent his first

night on the Plains at the home of Thomas Butcher. Carclew also emerged as an important focal point

for other Cornish families including Jonathon Roberts,7 John and Elizabeth Magor,8 William Roberts

and Peter Rowe. Not far away were others including James Mitchell from Altarnun, Christopher

Temby born in Crowan, Henry Secomb from Helston and Richard Stephens, a local preacher from

Newlyn East. These Cornishmen had all settled at Gawler River around 1850. Indeed it could be said

that most of the arrivals across the Gawler Plains in the 1850s were connected with Cornwall.

South from the Gawler River the area reached Bolivar and the Little Para. It also included Peachey

Belt, a timbered strip consisting of peppermint gum. While many settlers were busy clearing scrub

they were also ready to identify with a cause that reminded them of the old home-land. On a very early

rough map, three roads in the north linked Adelaide to Gawler. There was the Great Northern (Main

North Road), then the North West Road to Port Gawler (Port Wakefield Road). Joining Gawler Town

and the Gawler Surveys was a bush track called Para Road that ran about half a mile (1.5 kms) south

of the Gawler River and parallel to it. This track we are told was close to Edwin Edgecombe’s farm

and is similar to the road that today passes through Angle Vale and links Gawler and Virginia. It was

here amid open paddocks and at an acute angle in Benjamin Heaslip’s section that Keen chose the site

for his first chapel on the Gawler Plains.9 Although the Edgecombes were former Wesleyans, services

commenced in and were regularly held in their home. Along with Mr Kenner who was a “heart and

soul” Bible Christian, the Keens were offered warm hospitality and friendship.

A meeting to establish the Gawler British and Foreign Bible Society took place on 31st January 1854.

Collectors were arranged to cover a wide area that included Smith’s Creek (Smithfield), Lyndoch

Valley, Gawler River, Rowlands Flat and Barossa. It was reported that Samuel Keen would be

requested to furnish the names for the Peachey Belt area.10

By May of 1854 Keen’s report provided valuable early insights into his ministry. At Kapunda four or

five souls had been converted. The preaching places extended over a distance of 70 miles (112 kms)

and the cause had suffered through the lack of a preacher to help maintain services but a “gracious

influence” had been felt.

On Sunday next, I shall if spared, have 30 miles through the bush; and as my horse is lame, I

must tramp it, which I shall do with all pleasure, stimulated by the remembrance of how often

the brethren in early days of our history accomplished such journeys on foot in order to publish

the gospel of Christ. Still we could not do our work without horses as we have 21 and

sometimes 28 miles to go on the Sabbath and preach three times. In my regular work I have to

travel about a 100 miles (161 kms) per week. On the whole our prospects in this colony are

good.11

The chapel at Kapunda was capable of seating above 200 people and a mission house was about to be

built. At Allen’s Creek a chapel 26ft by 16ft and 12ft high was being built. Chapels were also being

built at Mount Torrens and Enterprise Mine near Williamstown where it was said the society got on

best when there was a “hurricane of feeling”, when “the steam” was at “high pressure”. Keen

concluded, “May they be taught the way of faith more clearly”. At Bethel the settlers were few but

Keen reported that the fellowship brought him great satisfaction.

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Mixing Preachers

As it has been noted there was often a free flowing cooperation and an overlapping between the

members of different Methodist causes. It would appear that with a shortage of preachers there were

occasions when the Bible Christian ministers were ready to fill pulpits by adding Wesleyan or

Primitive local preachers to their preaching plan.

James Sparshott was born at Selsey, Sussex in 1807. He had married his wife Sarah in 1835 and

arrived in Australia on October 1837. In 1848 they moved to Gawler River establishing ‘Saddlesham

Park Farm’. He was a successful farmer who grew potatoes and he was also a Wesleyan local

preacher. Soon after his arrival in the district he had commenced Wesleyan services preaching in his

own home at Gawler River and at Gawler Town. He took an active role in the community by also

preaching for the Bible Christians and later became the first chairman of the Munno Para West

Council. It appears however that Sparshott had become involved in an incident with his neighbour

who was also a Wesleyan. In the absence of civil courts the church was considered competent to settle

disputes and differences and we can only assume that because Sparshott had been preaching for the

Bible Christians the Local Preachers Meeting of the Bible Christian Connexion was called on to

arbitrate on the dispute. The meeting concluded,

That Br Sparshott ought to have returned the nails when he found they did not suit him and in

his failing to do so we have no power to force the fulfilment of the engagement… Br Lean

ought to have seen Br Sparshott when he found he could not fulfil the engagement according to

contract.12

Another disagreement involving James Sparshott and Wesleyan neighbours John Dawkins and John

Wilkinson occurred after they had agreed to share a Ridley stripper machine to harvest their crops.

Dawkins took the matter to a Wesleyan Leaders Meeting for adjudication on 10th March 1851. The

meeting ruled in favour of Sparshott. Dawkins and Wilkinson were so upset they promptly joined the

Congregational Church.13

First Local Preachers - Gawler Plains

The first quarterly meeting of the Gawler Mission was held on 5th April 1854 and was followed by a

local preachers meeting at Keen’s residence at Gawler. It became common practice for both meetings

to be held on the same day and they rotated around the mission sometimes concluding with a service

in the evening. It was not surprising that James Sparshott attended this meeting along with Samuel

Keen, Joseph Badman, John Hamnal, Thomas Lean, and Messrs Woodbridge, George and Trestrail.

What is interesting is that if the earlier dispute had been between Sparshott and Thomas Lean, here we

have two known Wesleyans who had been at odds with each other both attending the Bible Christian

meeting.

The Local Preacher

The expansion of Methodism would have been impossible without dedicated lay people acting as local

preachers. It has been said:

Methodist organisation with its strong emphasis on Lay Class Leaders leading the Class

Meeting (a highly structured small nurture group) and the Local Preacher willing to preach

wherever a congregation could be gathered quickly gave rise to a religious network through the

province.14

Putting it in a polite way, Len Roberts points out that many of these local preachers were Cornishmen

who had “a native talent and genius” and preached with originality seldom seen today. The local

preachers meeting made up of men like this would eventually administer an extensive preaching plan

and a long list of preachers who covered an area from Dalkey in the north to Gawler River, Peachey

Belt to Barossa in the east and Mt Torrens in the hills. It was in this meeting that decisions were made

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about the supply of preachers each Sabbath to new places like Cudlee Creek and Mt Torrens. Other

business included alterations to service times and the discipline and status of individual local

preachers. At the first local preachers’ meeting it was noted that preaching should not exceed 40

minutes and that prayer meetings should be held after services where practicable. Prayer was regarded

as very important and groups described as “prayer companies” were usually formed in chapels for the

express purpose of seeking after the expected revival blessing of God on efforts to reach the lost.

Local preachers had to prove they were worthy of the office and so there were expectations and a

process of acceptance to be undertaken. At the first meeting Brother Trestrail’s status remained the

same while Brother Thomas Leane was accepted on trial. Thomas Leane, who was another Wesleyan

preacher, had been converted at Liskeard in his teenage years and had leased a farm on the Two Wells

Road, Gawler River, in 1853. Although Wesleyan, he had become involved in the early development

of Methodism through the Bible Christian cause. The integrity of local preachers was fostered by a

regular discipline applied with some rigor.15

It seems that James Sparshott had his fair share of problems. The following ruling was recorded during

another meeting.

That in the opinion of this meeting [James Sparshott] acted unscripturally and improperly to the

interest of the church by informing against persons for running cattle in the Mudla Wirra

District (North of Gawler) without licence before seeing them and warning them of their error.

At a later time it was agreed that another local preacher, Brother Dallings

… having acted in direct opposition to the Word of God and the character of a Christian that his

name be left off the Plan and he be led to repentance and an effort be made to reclaim him.16

Ebenezer Chapel

Mrs Sally Keen laid the foundation stone for the first Bible Christian Chapel on the Plains in April

1854 and the occasion resulted in the receipt of £15/5/6. In a letter dated 4th May 1854 Samuel Keen

wrote:

At Edgecombes we have a rising cause, of an increasing congregation, deeply interested, largely

participating in divine influence, and a society dwelling in peace, be taken as evidences of

prosperity. . . we are erecting a chapel here 28ft by 13ft, and 14ft high, which we hope will be

completed in July. O, that God’s presence may always be felt by those who may assemble there

to worship him.

The Heaslip family had arrived in 1851 and settled on the Gawler Plains in 1853. Half an acre of land

had been purchased from Mr B Heaslip for ten shillings and a Trust had been appointed comprising

Edwin Edgecombe, Joseph Kenner, Chas. Patterson, Joseph Collins, Henry Rosewarne, Francis Blight

and James Clements.17 Noah Clack also spent 12 years at the Bible Christian Church at Angle Vale

before moving to Murraytown where he was a leader for nearly 30 years.

The red brick chapel that still stands with its cement rendered walls was at first known as ‘Ebenezer’.

The biblical name is found in 1 Samuel 7:12, “Then Samuel took a stone and set it up between Mizpah

and Jeshanah and called its name Ebenezer, for he said, ‘Hitherto the Lord has helped us’.” Rev.

Kevin Secomb has pointed out:

The setting up of a stone to mark a sacred place was something done in pre-historic times, long

before the days of Samuel. It signified that which could not have been easily toppled. Keen was

determined the Bible Christian cause would be on the Gawler Plains for a long time. ‘Here I

raise my Ebenezer: Hither by thy help I’m come’. Methodist Hymn Book, 417.18

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The chapel was opened for a short time before the township of Angle Vale was surveyed and so for a

while the locality adopted the name of the chapel. The name also had a strong emotional overtone for

Keen and other Bible Christians because it was the name given to the first chapel opened in 1818 at

Shebbear in Devon where William O’Bryan had preached on the same text.

On 10th September 1854 the new chapel was opened.

The opening services were preached by Rev. J Moir (Presbyterian, based at Gawler) in the

morning, Rev. JM Lewis (Congregational) in the afternoon, and Rev. James Way in the

evening. On the following day the opening services were continued by a public tea. 150 persons

being present. Mr Duffield, of Gawler, was chairman at the public meeting, which was

addressed by Messrs Kenner, Way, Moir, Lewis and Tregellas (Wesleyan). The proceeds of the

opening services were £109, and with what was given before, made a total of 197 pounds. The

cost of the chapel was £436.19

The first Sabbath School Superintendent was Mr John Patterson, then Noah Clack, Henry Heaslip,

Joseph Badman, J Farrow. Local Preachers were, EB Edgecombe, James Heaslip, John Patterson, Jon

Rosewarne and later JP Rowe and Joseph Badman. Organists, Caroline Blight, Miss Mary Ann Blight,

Miss Ashton, Miss Elizabeth Heaslip, Miss Broster, Miss Keen, Mrs and Miss Mason, Miss Alice

Parr.

In an article, ‘ “Ebenezer”, The Old Brick Chapel’ that appeared in the December issue of the Bible

Christian Monthly 1892 it is noted that in the Angle Vale cemetery Samuel Keen’s intimate friend and

perhaps best loved brother in ministry, James Ashton, rests alongside many rural fathers of the colony.

Also, “In the cemetery reposes the dust of his (Keen’s) infant eldest son and sometimes he anticipated

that his last earthly resting place would be beside his boy”.

Gawler River - Salem Chapel

It appears that the English Conference first appointed James Culver to the area first known as Gawler

River South in 1853. It was located 5 miles (8 kms) from Ebenezer and 7 miles (11 kms) from Zoar

Chapel, Peachey Belt. Samuel Keen held services in the home of James Mitchell until the chapel was

completed. Mitchell was from Altarnun, Cornwall and had arrived in 1850. This second chapel on the

plains was built on Mitchell’s land and with his assistance. Christopher Temby, born in Crowan,

Cornwall was also amongst the first to worship in this chapel where his wife, Sarah Glasson from

Stithians, was active. Another stalwart was Richard Stephens, who had had some experience as a local

preacher at Newlyn East, Cornwall before immigrating. The foundation stone was laid on 7th October

1854 by Mrs Keen and Mrs Mitchell, assisted by Mrs Hawke and Mrs Nottle.

The chapel was opened on 14th January 1855, after being delayed a week through the roof being blown

off by a strong summer gale. The galvanised iron was carried 200 yards (183 m) and caused £30

damage. The total cost of the finished chapel was £419. J Williams preached in the morning, J Lewis

(Congregationalist) in the afternoon and Samuel Keen in the evening. The influence during the day

was reported to be good and on Monday the quarterly meeting was held and went well. 140 people

attended the tea meeting that evening where Messrs Culver, Williams, Lewis, Fursman and Way

spoke.20 The chapel was well attended for many years with 30 to 40 members and James Mitchell was

superintendent to a flourishing Sabbath School. The SA Register of September 1857 reported that an

anniversary service had taken place at Gawler River Bible Christian church. The afternoon and

evening services were very large and an excellent tea was served to 210 people on the Monday

evening. J Woods had presided and Messrs Dale, Moir, TE Keen and S Keen had spoken. The debt on

the building had been reduced to £110.

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Mount Torrens - Enon Chapel 1854

A government road passed through Mount Torrens in early times and a two storey inn serviced

travellers and wagons on route to the Reedy Creek copper mines, to the river port of Mannum and the

Victorian gold fields. John Saunders, a member of the Bible Christian church in Devon, invited the

Bible Christians to begin services at Mt Torrens after he had settled there in 1850. Over a period

Saunders initiated a number of chapels across the colony and so it is worth pausing here to appreciate

his background, provided by William Richards:

John Saunders was born at Broardwoodkelly in the County of Devon in December of 1820. His

parents were strict adherents of the established church and so he was brought up with a strong

dislike of dissenters. When he was 19 years of age he attended a cottage meeting with friends

and intended to disrupt the meeting and annoy as many as possible but the Word preached took

hold of him and for months he carried his guilt until in turn he took hold of Jesus Christ. He was

filled with peace and joy unspeakable. His prejudice died and the people he once despised he

now loved. Shortly afterwards he was he was placed on the Preaching Plan in the Winkleigh

Mission.21

He arrived in the colony at Mount Torrens before Way and Rowe and so he joined the Baptists for a

while. As soon as possible in 1850 he contacted Way and invited him to extend his missionary

operations. As at Clarendon there had been an early interest at Mount Torrens but it was 30 miles (48

kms) from Keen’s residence and preacher supply was a problem. Mount Torrens was placed on the

Gawler Preaching Plan, and Saunders, “cast himself afresh on the altar of consecration and for several

years laboured in that extensive circuit as a Local Preacher”. Later he would initiate the erection of

chapels at Hamilton and Yarcowie.22 (See below, chapter 25.)

In 1853 the town of Mount Torrens was formally founded by George Dunn on the banks of the creek,

and a flour mill was established. In October 1853 the Bible Christian Conference stationed John

Ridclift at Mount Torrens and he arrived in early 1854. By May a chapel 31ft by 18ft and 11ft was

underway. It was opened on 10th October 1854, a few days after the stone had been laid at Gawler

River. Brother Fursman preached in the morning and afternoon and Mr J Trick (Baptist) in the

evening. On Monday 50 sat down to tea and a good meeting followed. Total proceeds, ₤150; cost of

building, ₤250. A visitor to Mount Torrens in 1892 recalled:

I saw ‘Enon’ cut in stone on the old chapel there by the side of the water brook… I was forcibly

reminded of Mr Keen’s custom of giving scripture names to the chapels in whose building he

was instrumental.23

Ridclift’s stay at Mount Torrens was brief and soon afterwards, while attached to the Burra Mission,

he was received into full connexion. James Culver was working on the plains from Mount Torrens

with Keen during the early 1850s and it appears that Charles Lee was appointed to Mount Torrens by

the English Conference to replace Brother Culver. However, as we have already noted, because of an

injury sustained during the voyage to Australia, and following a decision of the South Australian

District Meeting, Lee left Mount Torrens on 16th April 1856 for the Willunga Mission. Here he was to

fill the role of a school master and preacher whenever he was able. Thomas Keen was removed from

Adelaide to fill the position at Mount Torrens with the Gawler Mission during 1856-57.

In a letter written on 30th July 1856 Thomas Keen described Mount Torrens as a town of 30 well built

houses where people generally had sunk into crime and drunkenness. The chapel was “tolerably good”

but the cause was “anything but cheery”. Thomas Keen was quick to point out that three months prior

to his arrival the average attendance was 20-30 but since his arrival it had increased to 50-60 and all

sittings were let. Records show that William Fursman was appointed to Gawler in 1858 and the

following year to Mount Torrens. One account recalls: “Mr Fursman of Mt Torrens” preached two

sermons at the second anniversary of the Mount Torrens Sabbath School and large numbers attended

the tea meeting chaired by James Trestrail and addressed by Mr Fursman, F Symons, C Whitford, T

Loane, A Leane and R Dennis.

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Thomas Keen remembered times of revival in the latter period of his time in the Gawler Mission:

At Mount Torrens too, the Spirit of God was poured out on the people, and the converts to

Christ were many. There were some remarkable cases among them. One man well up in years,

when confessing his sins to God, said: O Lord! I am a bad, bad man. I have been a liar and a

cheat and a hypocrite; and much also of the same nature he said. One night in the Mt Torrens

church one or two very earnest seekers failed to take hold of Christ for a long time. Brother S

Keen was with us that night, and oh, how he prayed! I seem to see and hear him even now, and

to feel much as I felt then. After long wrestling with God he paused and rose from his knees and

said, someone here has found peace. And then one of the seeking ones got up and said, Yes; I

have found peace, and my soul is filled with joy in believing.24

Mount Torrens soon spawned other preaching places. The Gawler Mission divided in 1859 to give

birth to the Mount Torrens Mission. This relieved the Gawler Mission and Mount Torrens became the

head of a Hills Circuit.25

Harrogate Chapel

Harrogate, named after Harrogate in Yorkshire, was settled in 1858 on the banks of the river Bremer.

Mr Skears, an early settler, had been converted when he attended the Wesleyan Church at Gumeracha.

He moved to Harrogate where his house was made available to the Bible Christians for public worship

until a chapel was built. Mr John Pearson, another pioneer settler of the district, donated the land on

which the Bible Christian chapel at Harrogate still stands. Pearson had been a sailor on the Dart, a ship

wrecked in St Vincent Gulf. He had lost all his savings but he worked on the land for a while on the

plains and later split timber in the Mount Lofty Ranges. Pearson was a staunch supporter of the

Methodist cause who had ploughed with bullocks and he had been one of the first to grow wheat at

Harrogate. The SA Register reported that the foundation stone of the Bible Christian chapel was laid

on 19th November 1859. It was the only Bible Christian chapel in the Mount Barker District and today

has been converted to a private residence. Philips Town (Chain of Ponds) was opened on Tuesday 23rd

January 1855 and other congregations were formed in the north-eastern hills at Cudlee Creek and

Chain of Ponds.

North East Hills Mount Torrens

With the work established at Mount Torrens there had been early co-operation between the Bible

Christians and Wesleyans across the Eastern Hills District. Cudlee Creek had been formerly serviced

with a Bible Christian preacher every Sabbath since April 1856. Mr Francis Symons, who was a local

preacher and who arrived in the colony in 1848, spent most of his years at Chain of Ponds. Symons

was described as a fine, “God fearing man of patriarchal appearance” who was well read in the bible

and who always took interest in public matters. There was no religious service at Chain of Ponds and

so Symons persuaded the Bible Christians to hold services in his home.

On 20th - 21st July 1857 Thomas Keen wrote in his diary:

Last night at the Chain of Ponds the Holy Spirit came upon us, and several persons wept aloud

during the sermon. At the prayer meeting that followed two young women sought the Lord most

earnestly, and one of them soon found peace. While the other was praying her mother went to

her, and said: Here, what be crying about? Don’t make so much noise. And though the young

woman was upwards of twenty years of age, her mother dragged her away.

On 22nd July he continued:

Glory, glory. Last night’s service at the Chain of Ponds exceeded Sunday night. The young

woman who was dragged from her knees then had no rest till she again came to the Preaching

House. She came now with her father and an elder sister, and both sisters sought and found the

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Saviour. Five persons at one time had cried out for mercy and were earnestly seeking the Lord. I

admitted eight persons into Society on trial that night.26

A combined Preachers’ meeting of Bible Christian and Wesleyans was held at a new ‘Zion’ Chapel,

Chain of Ponds under the leadership of James Way, the District Superintendent. Present were Samuel

Keen, Thomas Keen and Wesleyans Thomas and Alfred Leane, with others. William Clatworthy, who

had an Anglican background, was received on the preaching plan and Alfred and Robert Sanders were

received as local preachers. Others attending included Francis S Symons, P Vercoe and E Edgecombe.

About the same time, in 1857, land was granted for the building of chapels at Cudlee Creek and Chain

of Ponds. It was also proposed that a Gumeracha Circuit, separate from the Gawler Mission, be

formed. This did not eventuate until 1862 because Mount Torrens, Chain of Ponds and Cudlee Creek

decided to continue as the Mount Torrens Mission until 1870 when it has been said that Mount

Torrens formally became a Circuit. William Fursman conducted a marriage in the chapel at Chain of

Ponds on 14th April 1859. The bride was Miss CR Beck Ward, a well-known resident who was a

Sunday School teacher associated with the Bible Christian Church. The Chapel at Enterprise Mine was

opened on 5th November 1854. Brother Ridclift preached in the morning and afternoon and JM Lewis

in the evening. Eighty people sat down to tea the following evening and the debt on the chapel was

reduced to £50.27

A Tough Christmas - 1854

In his report to England Samuel Keen wrote:

This has been the driest, and so far the hottest summer ever known here. One day the

temperature was 104 in the shade, 130 in the sun. The hot winds are fearful things, but the

sudden changes which take place are more fearful for health and prosperity… crops on this part

of the plains have all but failed. I should think the loss on the Gawler Plains will be £30,000.

This makes money very tight.

Keen was writing on Christmas Day and understandably he was missing his English friends and

family. While he gave glory to his heavenly father that 20 months ago the mission had one chapel and

one preaching place and that it now had 12 preaching places and eight chapels, nevertheless he was

feeling alone. He continued:

About £2,100 will have been spent in erecting the new chapels and about £1,000 obtained. This

is labour for one man. The debt of the first chapel has been paid. God is with us, our friends are

warm and the public generally respect us. I have many thoughts about home, the cause there and

the brethren. Sometimes I think I will write no more: as not one letter from any of the brethren,

whether official or otherwise, has reached me. The address of Conference did good, yet it will

not stand in place of a letter.28

Zoar - known as Penfield or sometimes Peachey Belt Chapel

The opening of a work in the farming community of Peachey Belt was not straightforward for Samuel

Keen. A few weeks after James Rowe had preached under a gum tree and one gentleman had publicly

expressed his displeasure, a house had been offered for regular services. On 3rd April 1853 Keen led

the first service and the house was full to over-flowing. All who attended were warm-hearted and

hopes were high. During the days that followed it was proposed to build a chapel.

A meeting was called; three came. We postponed the meeting, came again, and did the same

some six times, but could get no meeting; so no steps were taken to build… we soon found that

the truth could not be borne: they must give up their sin or leave the place. The little house was

almost deserted and so low was the work that it was not uncommon for a preacher to travel 20

miles to preach to five individuals. One Sabbath a Local Preacher found the door shut and it was

reported the service was ‘knocked on the head’. Our first noisy friend had long since left us. I

was now in a fix. I stood still for a moment, to see and wait for the salvation of God. The

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thought then struck me, if it be knocked on the head, its life is not destroyed. God will work. I

do not know why, but I was led for the second time to call on the person who twelve months

before appeared to oppose. While drinking tea I told him what had happened, when he said, Mr

Keen, you are welcome to my house every Sabbath. It was instantly accepted… opened the

following Sabbath. 29

On 19th May 1854 Thomas Long made one acre of land (section 4069) available, but in the same

month Keen reported:

We have preached (at Peachey Belt) for twelve months with little apparent fruit… After we had

our meeting at Mr Long’s for six months, I thought it time to make another effort. Another

meeting was called: 7 o’clock came but no people. Mr Long says, think we shall have any one,

Mr Keen? I don’t know, was the reply. Well, I tell you what, said he, if you can get three other

persons I will be one fourth of the chapel. Another half hour passed, and no person to be seen.

The same question was asked, and the same answer given. Well, was the reply, if you can get

one other person, I will be one half. His wife said, my dear, God has blessed you, and you

would not do too much if you were to build the chapel. Just now entered three men. We went to

the parlour, formed ourselves into a company of trustees, divided ourselves into three

committees, and appointed the next meeting at the end of six days to report progress. To my

surprise, when I came down the bricks had been bought and carted on the ground. I had not been

behind with my work, having obtained the promise of £100. We let the work and appointed the

day for laying the foundation stone. The man who appeared opposed to us has proved the

greatest friend. He gave the acre of land and £27/10 shillings… indeed, I may say the family

gave £35 towards its erection. I hope and believe this house will be filled and that it will be the

birthplace of many souls. ‘O Lord hasten it’. Amen.30

In April 1855 Keen was able to report:

The Zoar Chapel Foundation Stone was laid by Mrs Keen and Mrs Long on 7th November 1854.

Brother Ridclift gave the address, after which we had tea, then followed one of the best

meetings I have ever attended. God was among us. We have about £200 already towards the

Chapel.

On Sunday, 25th March 1855 one of the neatest little chapels I have seen in the Colony was

opened by Brother Way. This is the third chapel built on Gawler Plains during the past year, it

being twelve months tomorrow since the first stone was laid. It will seat 110 persons, cost £378.

£210 has been collected; about £15 promised will be obtained, so as to leave until next year only

£150, when every penny we believe will be paid. We hope the work of God will prosper here.31

Mary Adair, a Scots woman, was said to have been the first parishioner at Zoar. Considering the

conditions of the season and the depression at the time the opening of chapel could only be regarded as

a magnificent effort, but in James Way’s report to England 12 months later in January 1855 he wrote,

“Brother Keen writes rather discouragingly. An outpouring of the Spirit is very much needed. More

itinerant labour is much needed also”.32

Answered Prayer

About two years after this the earnest prayers of the faithful were answered. There had been a wave of

revival that seemed to have started at ‘Elim’ Chapel, Peachey Belt West, and it did not take long to

spread through other chapels on the plains.

A mile to the south of the chapel William Penfold laid out a small township and named it

Penfield. Here was a store, several tradespeople and a hotel, ‘The Plough and Harrow’. On 10th

November 1858 Rev. John Counter wrote of evangelistic meetings that he had been holding. He

said: At Zoar many professed to find peace. Among the number were some aged men and

women who had been good friends to the publican in the township. He, poor fellow, told the

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Landlord at Virginia (where we are building another chapel) that if Keen’s people serve him as

the complainant has been served, it will nearly ruin him, for they have taken away some of his

best customers. Glory be to God, we should very much like to take them all away and knock

down these houses or turn them into something else.33

First District Meeting

On Wednesday 17th January 1855 12 members and several friends gathered for the first District

Meeting in the colony. The meeting was composed of James Way, William Hocken, James Rowe,

Samuel Keen, James Culver, John Ridclift, William Fursman, preachers; Henry Windibank, Samuel

Coombe, Thomas Richards, James Sparshot and Edwin B Edgecombe, representatives. Thomas Keen

thought the meeting was held at Zoar Chapel while Thomas Richards thought it was at ‘Ebenezer’.

Richards, a boot maker born at Breage, Cornwall and a pioneer lay member of the church, was present

at this first meeting.34 He had arrived at Burra in 1849 and for many years he was superintendent of

the Sabbath School at Burra.

According to Keen it was the best District Meeting he had attended. The Model Deed was gone

through and approved. Keen’s report provides a valuable update and overall summary of the Bible

Christian cause at that time:

We have 16 Chapels opened and five in course of erection. What has God wrought? There are

283 in Church fellowship and our Congregations will bear comparison with any church in the

Colony, in localities in which we minister. The amount of money received for Chapel purposes

is nearly as follows: Adelaide £500, Kooringa £400, Gawler and Kapunda Mission £950,

Willunga £350, Total £2,200. To this must be added the cost of the ministry, which has been

about £550. It is true there is a deficiency in this department of £135; but when it is known that

two horses have been bought, and two preachers’ houses furnished, there will be little

inclination to find fault with this item, large as it is, and which we hope will not happen again in

the Colony.

Our Missionary meetings have not been held yet, so we do not know how we shall stand before

the meetings take place. On the whole, the brethren assembled felt they had abundant reason to

thank God, and take courage. We separated for our different stations, (which are as follows:

Adelaide, Way, and TE Keen; Kooringa, Rowe, Ridclift, and Fursman; Gawler, S Keen and

Culver; Willunga, Roberts; Melbourne, Hocken;) resolved to live in each others affection, and

to live for the advancement of the Redeemer’s kingdom. Glory to God for this meeting.

On Thursday 23rd, I opened a new place called Philips Town. Here I met with two members

from Luxulyan Circuit, Cornwall, Brother and Sister Varcoe. They had not seen nor heard a

Bible Christian Minister since they came to the Colony. It was a good meeting… I hope a good

opening also… This will render Mount Torrens less isolated. One being six miles, (9.5 kms) the

other eight and a half miles (13.5 kms) from this place.

We want four Preachers more for this Colony at present; then, about two a year would maintain

us in a position to keep up with the wants of the people. What I should like to see is, one set

apart to visit the out-stations, (Shepherds) which do not see a minister once in three years. I

would very gladly do this work, if thought worthy; or if we could spare one, we might change at

times. It is worthy the attention of the Committee. Yours Faithfully, S Keen.35

Barossa, Port Gawler and Bethesda Chapel at Lewiston - 1855

Chapels were opening in quick succession now. The ‘Bethesda’ Chapel was built in 1855 in the south-

eastern corner of Section 205, Hundred of Port Gawler, a location known today as Lewiston (near

Gawler, on the corner of Dawkins and Bethesda Road). The land was purchased from Mr William

Frost for £5 and the original trustees were Hugh Steven, Phillip Ridgway, James Easton, James

Clements, George Wherry, Samuel Frost and William Frost. William and Mary Pederick were also

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early supporters. Coming from Devonshire in the 1840s, they arrived on the Brightman. William and

his sons spent 16 weeks on the Victorian goldfields and as a result purchased land in the Hundred of

Port Gawler. They called their farm ‘Pine Park’ and their house was said to be the second on the

Plains. Although the family had Anglican connections William made a contribution to the new chapel

and they soon found it convenient to attend ‘Bethesda’

The Barossa Chapel also opened in September 1855 and on 30th August 1857 they celebrated their

second anniversary. J Hammatt preached in the morning and Thomas Keen in the evening. The ladies

provided a public tea on Tuesday evening when 60 people sat down. Chapel debt was reduced and W

Pappin presided over addresses given by Messrs, Aylon, Hammatt, TE Keen and S Keen.36

James Way’s Visit North

On Tuesday morning, 16th October 1855, James Way hitched his mare to his open spring cart and

with a few belongings set off for a two week tour of the north. His account of visiting the Samuel

Keen family suggests that the Keens by this time had moved from Gawler Town to a rental at Angle

Vale.37

Left home at 2 pm with my wife and afflicted daughter, Jane Amelia, taking the latter with me

for sake of her health.38 After a pleasant drive of nearly four hours we arrived at Brother S.

Keen’s… 24 miles (38 kms). A better acquaintance with the roads would have enabled us to

have shortened the journey by three miles. Brother Keen had just arrived home from the bush,

and after refreshing ourselves with a cup of tea, we all repaired to the chapel. It was cheering to

see such an excellent congregation in so thinly populated a district, for there is no town near.

The Lord was truly present while I dwelt on the importance and urged the necessity of constant

prayer. The people appeared like the Bereans of old to receive the word with all readiness. After

preaching I presented Brother Keen’s second daughter Elizabeth to the Lord in baptism. We

spent a pleasant hour or two after service with our much-respected friends, Mr and Mrs

Edgecombe.39

Wednesday 17th Left Keen’s 10 am for Kapunda past waving corn ready for the sickle.

Prospects for excellent harvest. Stayed with Brother Fursman.

Thursday 18th Visited friends and held Divine service in evening. Noted great improvements in

the state of affairs. The congregation listened with breathless attention for an hour. Some 10

months ago Satan strove hard to destroy the peace of the church here. Thank God she rode out

the storm and the prospects are brightening.

Friday 19th We left at 6 am in the morning for Kooringa. After 17-18 miles (29 kms) stopped at

Mr Rollins. Here Rowe, Ridclift and Fursman have planted the standard of the cross. He has

given land for a chapel and is to be erected forthwith though the population is scattered. Arrived

at Kooringa after 5 pm.

Saturday 20th Since last visit in March 1853 the enlarged chapel now doubles its former size.

Sittings are all let. It is a large odd-looking place, part being covered with palings and the new

with galvanised iron. (It had been reopened in March 1855).

Sunday 21st Good attendance but not that “heavenly influence” so essential to give effect to the

word. I preached three times. On Monday upwards to 200 took tea in the chapel. Followed by a

Mission meeting. The proceeds of two days, £25.

Tuesday 23rd Left Kooringa 11 am amidst clouds of dust for Auburn 35 miles (56 kms). Very

hot. Got to Auburn in time for evening meeting. Attendance small. Brother Rowe and I did our

best to address the meeting on mission. Chapel in unfinished state, not being plastered.

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Thursday 25th Afternoon visited Watervale with Rowe. We have a neat chapel, the only place

of worship in the neighbourhood. Land very good. All that is needed is the heavenly influence

to render the Word powerful to the salvation of the soul. Remained at Blatchfords until Friday

when we left with Rowe for Kapunda. Brother Rowe was poorly. Rain made it tiresome for the

mare.

Saturday 27th Left Kapunda for Mount Torrens. Arrived midday at Captain Hammetts, 25

miles (40 kms). Roads wretched. I therefore determined to rest more and ride alone on the

Sunday morning to Mount Torrens 18 miles (29 kms).

Sunday 28th Evening. Arrived here in time for service — have preached three times to

moderate Congregations… learn from Culver that drinking habits of people are a barrier to the

progress of the work of God in this place. This is the 1st Anniversary of the opening of the

Chapel. Small Society and only place of worship in the township… it is hoped that the Lord will

reveal his power in the salvation of souls.

Monday 29th Tea meeting… proceeds just enough to meet the interest of money borrowed on

Chapel. This too much like England, hope improve after harvest. Entertained by Brother Culver.

Tuesday 30th Left am and returned to Captain Hammetts’ and preached in evening to

congregation — thankful to add the work of God is progressing here at Lyndoch Valley.

Wednesday 31st Returned to Brother S Keen’s in am, intending to reach home… one and all of

us fatigued we stopped for night, I took Keen’s service at Peachey Belt Chapel… some few

here recently found peace.

Thursday November 1st Returned home and found family well and I am thankful to add I

indulge the hope that my daughter Jane Amelia whom I have left at Keen’s is greatly improved

with the journey.

Reviewing the past and looking forward at the present my heart overflows with gratitude for the

gracious work the Lord hath wrought and the prospects which are opening around us. Our great

want here is an increase in devoted labourers.40

The Mission House

To cover the 16 preaching places that had emerged across the Gawler Mission by the mid-1850s it was

decided to place two ministers well apart: one on the plains, the other in the hills. A small piece of

land was bought for £10 in 1857. It was part of Mr Edgecombe’s section and was in an ideal location

for a mission house being on the Para track which led past ‘Ebenezer’ Chapel.41

Charles Lee and Thomas Hillman had arrived in early 1856. Lee was appointed to the Gawler Mission

but because of an accident it was thought he would have difficulty sustaining a station that extended

for 40 miles (64 kms). (See above, chapter 9.) Thomas Keen filled this position with the Mission

during 1856-57 and lived at Mount Torrens although he stayed with the Samuel Keen family from

time to time when working on the plains side of the mission. Thomas Keen’s recollections provide a

valuable account of this period:

Well there we were, Brother S Keen and I, in that great Circuit. We were assisted by a noble

band of local preachers, elders and stewards… the care of souls rested heavily upon us. I soon

found that my colleague was a most indefatiguable worker. We preached three times every

Sabbath and often rode long distances and I felt that my Mondays should, as far as possible be

rest but not so my esteemed colleague. Soon after breakfast on a Monday morning he would

say: Come on Tommy, let’s saddle up and be off visiting. We agreed between ourselves that one

of us would conduct the talking and the other would lead in prayer in each house, and that we

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would change over house after house and we kept up this order in all our visits. It was not long

before we began to reap a harvest of souls for Christ.

A few days before the July Quarterly Meeting in 1856 Brother S Keen wrote asking me if I

would meet him every Thursday until dinnertime at the “throne of grace” with fasting and

prayer for an out-pouring of the Holy Spirit and I most readily covenanted with God to do so. At

the Quarterly Meeting it was decided that over tea that evening there would be discussion on the

best way to promote the work of God. Someone was selected to lead the conversation. A “right

hearty” conversation took place and it was said the presence of God was felt. It was then

proposed that all who had determined to give themselves afresh to God should rise from their

seats and nearly all present rose and sang “Jesus confirm my heart’s desire, to think and speak

and live for Thee”, etc. A sermon was preached and a “love feast” was attempted after the

sermon, but so many were weeping on account of their sins that we had to break off the “love

feast” and pray for them. And the work of revival extended nearly over all chapels. We had 116

new converts in 1856 and 96 the following year. And oh, how many people I have met during

recent years who were converted to God in one of the revivals in the Gawler Circuit”.42

Endnotes:

1 WF James, Bible Christian Centenary Souvenir 1915, p 24. This chapter relies heavily on the work of Len Roberts, whose

Gordon Rowe Lecture, ‘Methodism on the Gawler Plains’, was presented to the SA Methodist Historical Society in June

1959, and then published by the society, under the same title, in 1960. Rev. Owen Roberts who ministered in SA in more

recent years descends from Jonathon Roberts and this Len Roberts line. The name of the Roberts farm, ‘Carclew’, became

the name of the area where they lived on the Gawler River. 2 James S Udy Eric G Clancy, Dig or Die, World Methodist Historical Society, Australian Section, Griffin Press, South

Australia, 1981, p.119. This analogy was used at the opening of the chapel at Clarendon. 3 Bible Christian Magazine, May 1853, Oct. 1854. 4 In 1853 James Culver was shown as being placed at Gawler River South, which could mean he was first located at that end

of the Gawler Mission, and Samuel Keen as being connected to the congregation at Kapunda. 5 Len Roberts, Methodism on the Gawler Plains, South Australian Methodist Historical Society, Adelaide, 1960. 6 Bible Christian Magazine, 1854. 7 John Magor married Elizabeth in 1837 and they came to the colony in the Royal Admiral in 1838. They were assisted by

Mr Roberts in erecting a Primitive Methodist Chapel and Sabbath School at Carclew. 8 JA Heaslip, ‘A History of Angle Vale’, unpublished typescript, c.1936, p 2. 9 George F Angas chaired the second meeting on 20th Feb. 1856 when 80 people attended and it was reported that 452 copies

of the scriptures had been sold. 10 Julie-Ann Ellis, South Australian Methodists and Working-Class Organisation, Uniting Church Historical Society, 1992, p

11. This could mean Sparshott was preaching for the Bible Christian northern circuit under Rowe’s or Way’s oversight

before the arrival of Keen in the early 1850s. 11 Bible Christian Magazine, Oct. 1854, p 403. 12 Information from Mrs P Sheaham 2006, M Horton 2007. For the full story, see JW Reddin, The First Stripper: settling an

historical argument, Glen Osmond, SA, 1992. Roberts, Methodism on the Gawler Plains, p 11. Sarah Ann Sparshott born

18th Dec.1837. She married William Long on 25th July 1861 at the residence of James Sparshott. William Long was the son

of Thomas and Catherine Long, a key family at Zoar Chapel, Penfield. 13 Dean Drayton, Five Generations: evangelism in South Australia, Evangelism Committee, SA Synod, Uniting Church in

Australia, Adelaide, 1980. 14 It remains uncertain whether Wesleyan local preachers were recruited to fill the Bible Christian need for preachers or

whether they volunteered. Practices that seem trivial to us such as gathering wood on the Sabbath were not acceptable.

Phyllis Somerville, ‘The Influence of Cornwall on South Australian Methodism’, Journal of the SA Methodist Historical

Society, vol. 4, Oct 1972, argues: “Today we might find their judgements in many matters harsh and arbitrary but in those

days they did not spare the members of their Congregations and required a strict adherence to principles of faith they

themselves upheld… Godly, righteous and sober, qualities of their own they sought for in others”. 15 State Library of South Australia, SRG 4/46/2. ‘Gawler Mission Preachers Meeting Minutes’. In Oct. 1855, for reasons

unknown to us, it was moved that Mr J Sparshott’s name be left off of the preaching plan, while at the opening of the

Gawler West chapel in Nov. 1858 it was James Sparshott who took the chair at a public tea meeting. It is also worth noting

that his daughter, Sarah Ann, married William Long, the son of Thomas Long from Zoar chapel in Sparshott’s home on

25th July 1861. Dallings was left off the plan by April 1857 meeting. 16 Bible Christian Magazine, Oct.1854. Roberts, Methodism on the Gawler Plains, p 4.

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17 Philip Payton, The Cornish Farmer in Australia, Dyllansow Truran, Redruth, Cornwall, 1987, p 59. 18 Kevin Secomb, Almost a Pilgrimage, Uniting Church SA Historical Society, 2006. The name Ebenezer was dropped in

1883 and it was known thereafter as the Angle Vale Methodist Church. Bible Christian Magazine, Oct. 1854. Report

written 4th May. Contributors to the chapel included John Wood, James Clements, Samuel Crittenden, Edgecombe, George

and William Nottle and Goodyer. 19 Bible Christian Magazine, July 1855 p 279. Report written 25th Dec. 1854. 20 Roberts, Methodism on the Gawler Plains, pp 5, 6. 21 SA Bible Christian Magazine, 1877, ‘William Richards report’. 22 SA Bible Christian Magazine, 1877, p 377. 23TE Keen, ‘Reminiscences’, Australian Christian Commonwealth. SA Bible Christian Monthly, Dec. 1892. 24 Courier, 9th Sept. 1910, p 2. 25 Courier, 9th Sept. 1910, p 2. 26 TE Keen, ‘The Former Days’, Australian Christian Commonwealth, 26 March 1909, p 12. The Register also published

articles, ‘Reminiscences of early Churches in South Australia’ in 1914. R Lang says FS Symons died 13th March 1885. SA

Bible Christian Magazine, Nov. 1885. Other spellings seem to exist, viz. Symonds, Simons. 27 Enterprise Copper Mine was a small, short-lived mine near Williamstown and a chapel was opened there. SA Register, 15th

May 1888. 28 Bible Christian Magazine, June 1857, p 239. The question of when the ‘Mission’ became a ‘Circuit’ remains uncertain but

in 1860 it is noted that a ‘Circuit Tea’ was held at Mount Torrens. A decision about a Gumeracha Chapel remains

uncertain. ‘Zion’ Chapel at Chain of Ponds is also mentioned in SA Chronicle 16th December 1865. The names chosen for

small chapels are not easily identified today and uncertainty surrounds some chapel names and places. ‘Zion’, the name

linked with Chain of Ponds, was also the chapel name associated with Kangaroo Flat. ‘Eden’ was associated with

Woolsheds chapel while Smithfield was sometimes called ‘Enon’ or ‘Eden’. Register, 5th June 1924. 29 Bible Christian Magazine, July 1855, p 279. Report written, Dec. 1854. 30 Bible Christian Magazine, 1854. See also Len Roberts, Methodism on the Gawler Plains, p 3. 31 Bible Christian Magazine, July 1855, p 280. Peachey Belt was later known as Penfield until 1941 when the area was

acquired for a Weapons Research Establishment. Today Zoar cemetery, the site of the first and second chapel, is on Argent

Rd, Elizabeth North. 32 Bible Christian Magazine, Nov. 1855, pp 440, 442. Report written, April 1855. Nine years later the small red brick chapel

was found to be too small and a larger one was built in 1865. The trustees were Samuel Keen, Henry Pritchard, William

Baker, William Worden and Thomas Long, who was paid 10/- by James Hurtle Fisher to make acquisition legal. Also see

Max Duffield, The Broster Descendants in Australia, Family Tree Committee, Adelaide, 1988. 33 Bible Christian Magazine, July 1855. Report written 20th Jan. 1855. 34Roberts, Methodism on the Gawler Plains, p 6. Bible Christian Monthly, Dec. 1892, p 174 confirms Ebenezer was the

venue. Other district meetings held there occurred in1859, 1868 and 1880. See also, Register, 15th Jan. 1901. The article

‘The Late Thomas Richards’ claims the first district meeting was at Ebenezer chapel rather than Zoar. This could be correct

as Zoar was opened in March 1855. Richards was often elected as a lay representative to meetings. It is said that in 1866 he

introduced a motion in Conference that laymen be eligible to act on stationing committees. It was carried the following

year. 35 Bible Christian Magazine, July 1855, pp 280, 281. 36 The name ‘Hephzibah’ may once have been linked to the Barossa chapel, but this is an example of the kind of uncertainty

about nomenclature that is explained in note 28, above. 37 State Library of South Australia, SRG 4/46/4. Account Book records that rentals were paid at Gawler and Angle Vale. 38 Jane Amelia Way died at North Adelaide 13th March 1873 at age 33. She suffered from a disease of the spine. She was

converted in her father’s house by a sermon of Mr Henry Windibank. She was a devout, humble Christian: the lesson

taught by her life was patient submission to the will of God. SA Bible Christian Magazine, 1873, p 419, ‘Obituary’. 39 Bible Christian Magazine, July 1856. 40 Bible Christian Magazine, July 1856. 41 The original trustees of the mission house were: Joseph Kenner, Joseph Collins, John Patterson, all of Gawler Plains, Hugh

Stephens and James Clements, of Port Gawler, Thomas Leane, of Gawler River and Thomas Edmund Keen. 42 TE Keen, ‘The Former Days’, Australian Christian Commonwealth, 26 March 1909, p 12.