Gamrie Revivals


P 246,7 Children in Revival – Harry Sprange.

Further East along the coast at Gardenstown and Crovie the work had an independent origin, but received an added impetus from the fishermen of Portknockie. On April 7th 1860, Rev. John Munro, minister of (United Presbyterian Church) Gardenstown, wrote to the Fraserburgh Advertiser:

On Wednesday week, when I was in the village of Crovie baptising a child, I learned that the young men of my Bible class had been holding prayer meetings, and that the females had been engaged in similar exercises. The occasion of these meetings, I was told by one of my female members, was the result of a discourse I had preached on the previous Sabbath, wherein I exhorted then to the exercise of the duties of religion. The same person informed me that, on her return home from the church, she advised her son (her husband being at the island of Lewis) to go and call together the rest of the young men in the village, and commence a prayer meeting. What she advised her son to do, she did herself with her own sex. I may here mention, as another cause of the revival in this village, the reading at the prayer meetings from time to time accounts of the work of revival in America, in Ireland, and latterly in our own country.

He relates how he met four fishermen from Portknockie in Crovie, and prayed with them, but left as it was after 9p.m. ‘I had no sooner left than they assembled the young men and the females (the male population with the exception of five persons, having all left for the Lewis islands). They began with praise singing hymns several copies of which they had with them. They then addressed the people and prayed.’ At subsequent meetings there were a number of prostrations – indeed the Portknockie men claimed that ‘nearly the whole assemblage were struck down at once’. The minister ceased having meetings in order to allow his people ‘to let their minds reflect upon what they have heard’.

It is not easy to deduce from such a report at this one, the age of the participants, but if the ‘young men’ referred to had been of working age, particularly in an exclusively fishing village, presumably they would have been away to Lewis with the boats? Therefore, it may be assumed that his was a group of younger teenage boys.. It is also the only incident where a youth prayer group is started at the instigation of a parent!

E. McHardie  (on the ministry of James Turner). (written in 1875 after visiting the coast and talking to people about their experiences related to James Turner)

 Gardenstown, to which he now proceeded, is a village on the. coast, about five or six miles east from Macduff, and, with other two villages — Crovie, and Pennan — in the same neighbourhood, was notorious for spiritual death and wickedness. Here, then, his work had to be carried on under the most unpropitious circumstances — a weak body, weather of unusual severity (the ground being covered to a great depth with snow), and people not only indifferent but positively hostile. Yet the set time for blessing was come, and nothing could hinder it.

James Turner:  “I am working in Gardenstown night and day. The first night I came there were many indications of the Spirit’s presence, and those are becoming more marked every day — so many crying for mercy that sometimes my voice has been completely drowned. The place in which we meet is so crowded that the other night I had to go out by the window instead of the door. I am to be in the Free Church on Wednesday and Thursday nights. Many old people are finding the Saviour. As old as eighty-five years. Glory be to God! I would give you a longer detail, but my time is up, as I have to go to Crovie at noon. This is a day of snow, but my God will give me strength of body. I am not putting up any blood. It is God alone who is holding me up.”

E. McHardie: Here, as in other places, his days were spent in conversing with anxious souls, and in visiting from house to house. One old man received him kindly, and after talking for a little, proposed a game of cards or draughts. But when the proposal was declined and his soul made the subject of conversation, he at once understood that his visitor was no other than “that blackguard Turner,” and ordered him out. I do not know how it was with the old man, for he died soon after, but most of his family were brought to a knowledge of the truth, and are now consistent followers of the Lord Jesus. Many other fruits of his labours in the district yet remain, especially young men, many of whom, like their spiritual father, labour much in the Lord’s service. Two of them in particular, having passed through the ordinary course of study, are now “fishers of men.”

An individual residing in Gardenstown thus describes the change:-“Some have been raised from ignorance, vice, and wretchedness to respectability, influence, and happiness. They have changed their obscene language for the sweet language of Canaan — their profane songs for the songs of Zion — the dance for the prayer meeting — and the time and the means which were formerly spent in the dram-shop are now employed in seeking to promote the interests of religion. In short, the general aspect of the community is changed for the better. Drink was the besetting sin of those places, now it is ashamed, hiding its face in the streets. There is not now half the number of public-houses in this district that there was formerly, while in the village of Crovie not a drop of spirits can be had. Before Mr. Turner came into this district, family worship was a thing unknown in Crovie, while in Gardenstown it was little attended to. Now there is scarcely a home but has its altar, while the prayer meetings commenced by him are kept up with life in both villages.”

In the village of Pennan he had not the usual amount of success as appears from a letter written to a friend in Aberdeen, dated Macduff January 2, 1861.

“Your letter reached me at Pennan. I am not long in one place, so I do not get my letters regularly. I am at present able to do little in the Lord’s work, by reason of illness, for I am coughing a great deal, both overnight and during the day — a hard dry cough, but no blood. I got cold at Pennan, having travelled through much snow to that place, and when I got there, they had the meeting in a cold fish-house. Little good appeared to be done. The people seemed afraid, and would not go in to the meeting, but stood about the door. Next day I sat by the fire from morning to night, and felt very cold. At night I went to the meeting, and a good many more came in to it than on the previous night. The Holy Spirit was present, and about ten o’clock, a woman became much affected, and cried out for mercy. When the people saw this, they sprang out of the house, as if they were to be shot, and up with the woman and carried her off. I then went to a private house and had a prayer meeting. The Spirit was present, and I think some good was done. I left next morning, and I heard afterwards that a good many in Pennan were in a somewhat anxious state. My body must have rest, and for this purpose I intend going to Huntly for a few days in the end of this week.”

Many other things might be told out of this house. One night, eleven fishermen came up from Crovie and Gardenstown to speak to him, being anxious about their souls, and went home saved, and are all standing firm to this day. But time would fail me to give all the instances of this nature that occurred.


Crovie and Gardenstown, in the vicinity of Banff, I had to pass altogether, so of the work of God in them I know nothing, except what is learned incidentally in the history of the work in other places; in the united history of all will be found a marvellous display or unfolding of the wisdom and grace of God in the interlacings of teachings, helpings, etc., by which is linked His work of grace in one heart with another, one place with another, and also one work of awakening with another.

We, i.e., W__ W__ and J__ F__, the reconciled friends, were called upon to go to Crovie, and there we saw some of the blessed fruits of James Turner’s labours. Most of the men were at sea, but we held a meeting.

Six women engaged in prayer in succession, all of them his spiritual children. The influence of that meeting was felt over the whole town. When we went to visit a place on the Lord’s service, we always took James Turner’s plan as much as possible i.e., to visit among the people through the day. In doing so, we fell in with an old man, 60 or 70 years of age, and I asked,

‘Have you peace in believing on Jesus?’

‘Yes,’ he replied; ‘I was in peace until you came here and disturbed it – a lot of fellows going about the country stirring up the peace and quiet of the people. You are preaching the people mad, and driving them to their wits’ end, etc.’

‘Were you in the meeting to hear what we preached?’


‘Was it God’s Word, God’s truth that we preached?’


‘Then, if we have delivered God’s message, who is to blame for any irregularities that may be produced by it?’

Seeing himself shut up, he stormed and raged to a terrible extent, thinking to get rid of us in that way. But I threw my arms round his neck, and, embracing him just as a child would do a father, I said, “You have no settled peace, and the false peace that you had, God has disturbed it. We will now make you a subject of prayer before God that you may have that peace which springs from believing in His dear Son.” His reply was a stone, which he took up and threw at us.

That night we prayed for him, and next morning, when we had called a meeting, about 9 o’clock, a.m., he came in amongst us, and his first words were, ‘Oh, pray for me, I am a poor lost sinner;’ and before he left the place he professed to find peace in believing.

There were also some cases of prostration – one very protracted, some 36 hours, ended at length in a genuine case of conversion. We walked home and visited every house in our way. Ourselves light in the Lord, we were astonished at the amount of spiritual darkness and apathy that we found among the people.



…I reached the village about 11pm having spent about six hours mong the cliffs. I awake a family to inquire for the skipper of the “Isabella” with whom I had spent the night at sea in Balta Sound in Shetland.

Chapter 18: Our meeting-place in Gamrie was of a very primitive kind. It was a fish-curing shed. Some seats had been borrowed, and the rest of the sitting accommodation was made up of planks resting on fish boxes, and a fish box was my platform. Several people brought lamps, and this provided our lighting arrangement.

The people turned out well from the first, but there was a band of young men who prided themselves in making gospel meetings in Gamrie and Crovie an impossibility. The Salvation Army had sent out pioneers from Banff and Macduff on several occasions to these villages, but had been compelled to give in and own defeat. Where they fail, few need hope for success.

The young men were not so bad at the afternoon service, but their conduct at night was unbearable. I spoke to them kindly, and repeatedly asked them to be quiet. If they did not want to listen themselves, they might at least not disturb those who did. But my kindness they mistook for weakness, and simply laughed at all I said.

I did not quite appreciate the idea of allowing some dozen fellows to annoy about a hundred people and hinder the service, so at the close I said that I had patiently borne with them that night, but I would not endure it again. If they did not intend to be quiet, they were not to come to the meeting, for such conduct would not be tolerated.

The following night, however, they again returned. As is usual in such cases, there was a ringleader. Ere we sang our first hymn I reminded them of what I had said the previous evening, but my remarks were treated with laughter. After the singing, their conduct became unbearable. I then said very firmly – “You are here by invitation and not by compulsion. If you don’t intend to behave, please leave the hall now.”

This request was also treated with contempt and laughter. I then said – “I have given you your final warning, and now understand that, while it will be no pleasure for me to put any of you out, it will just be as little trouble.” I then proceeded with the service, but, it was soon evident that they thought my words an idle threat. –

Stepping off my fish box, I went down to the end of the seat and beckoned the ring-leader to come out. He refused to move. I again said, “Come away.” He still refused, and set himself in a defiant attitude. Once more I said, “Come away, please”; but he still stood defiant. Quick as a flash I caught him by a strong muffler he wore round his neck, gave it a twist, and put my knuckles under his chin. When he raised his right hand to strike me, I caught it in my left, and he was practically powerless in my hands. His companions looked on while I dragged their leader to the door and put him outside. The struggle did not last more than three or four minutes. Some of the women screamed and ran out, but the great majority were pleased at my action.

I then got back to my fish-box and said, “If I hear so much as a whisper from any of the rest of you, I will treat you in the same way.” I then proceeded to address the people; but had not gone on more than five minutes when one of the band rose to go out. I waited till he was opposite me, then I sprang from my box, caught him by the neck and arm, and dumped him down with some force on the front seat, and said, “Don’t you dare to stir till I’m finished.”

But all this had been too much for me. I felt too excited to continue the service, and in a few minutes I dismissed the meeting, saying that I would preach the next night, but that all were to understand I had given a sample of how I would treat all interrupters.

Next night the hall was packed. Many came expecting a scene – others to see the man who had so handled the two on the previous night. I again stated the conditions – that all were there by invitation and not one by compulsion, therefore all must be quiet; and it was plain I meant what I said. The battle was fought and won – the best of conduct henceforth prevailed, and as the quiet and reverent character of the meetings became known, many came who had hitherto been kept from the services because of unruly conduct. The result was that we had most successful meetings – many were saved, and God’s people greatly cheered.

A place about two miles away called Crovie was not on our programme, but as some residents from there had come over and seen the work of God in Gamrie, they were anxious I should go there also. I resolved to go for a week or so. I had written to Mr. McFarlane telling him of my opening experiences at Gamrie, and also saying I purposed going to Crovie where I expected like treatment, for they were openly boasting of how they would treat me.

I urged Mr. McFarlane to come and spend a few nights ere he went to Fraserburgh. I spent one night in Crovie ere McFarlane came, and certainly true to their boast and reputation they gave me a stormy time. Ere I closed that night, I restated the conditions of attendance, and that any who made a noise would be put out.

Next night the roughs were there first—and in force. I introduced Mr. McFarlane, and expressed the hope that they would give him a good and quiet hearing. But it was soon manifest that they had no such intention I then reminded them of what I had said, and would do, if they did not behave. I was in the body of the hall, and easily saw who was the ring-leader. While McFarlane was praying, he was disturbing all around him. As in the other case, I beckoned to him to come out. He refused. I thereupon seized him; but I had met my match. McFarlane said afterwards that when he opened his eyes we looked like two dogs fighting on the floor and rolling over each other. But I soon got my favourite grip, and the battle was over. Raising him to his feet, I led him to the door and put him outside, and the meeting was continued without further interruption. When we walked home to Gamrie that night, the band of roughs followed us along the beach, throwing stones, which, however, in every case missed their mark. That was their final shot, and I was able to go on without further interruption in Crovie also.

I am not saying I took the right course in using muscular force and ejecting these disturbers of the peace, and I would not advise any others to imitate my example. It certainly was successful in my case, and many good people thanked me sincerely at the time.

About five years later I met two of the leading Christian men from the district – one was from Gamrie, the other from Crovie. Referring to the incident, they thanked me most sincerely, and one of them, turning to my wife, said – “We have had perfect peace in all our services since your husband’s visit. We can now preach either outside or inside without fear of interruption, and before he came we could not hold a service anywhere in the district.”

I have often proved that bullies are cowards, and if they meet with firmness they generally quietly accept the inevitable.

I have long made it a practice never to allow irreverence of any kind where I am conducting services, and that for three reasons:— First, it is allowing people to cultivate an irreverent habit, seriously injurious to themselves; second, it is allowing conduct in the presence of God that would not be tolerated in the presence of an earthly king; third, it is an injustice to all who have come to listen.


A FORGOTTEN REVIVAL East Anglia and NE Scotland 1921 by Stanley C. Griffin


Along the north facing coast of Banffshire lie the fishing towns of Cullen, Portknockie and Findochty, and the villages of Gardenstown, (known locally as Gamrie), and Pennan. From these ports whole families would make their way annually to Yarmouth and Lowestoft for the herring fishing, and their children would spend the season attending the local schools. In 1921 when the boats and trains had all departed, the Salvation Army Officer at Findochty accompanied by a mother and her ‘young lassie’ were walking together up the hill to the Army Hall for the Sunday evening service. Feeling a little disheartened because they were expecting only a few to attend they suddenly stopped, fell on their knees and prayed that God would do something. He did – at Yarmouth and Lowestoft – and soon the fishing communities along the Banffshire coast were receiving letters and telegrams telling of the conversion of their friends and loved ones.

Hugh Ferguson the Scot would go on board the boats when they arrived to welcome the men, so they were naturally drawn to his church where they came under the influence of his preaching, and that of Douglas Brown who was also frequently there. The result was that God answered the prayer of the Salvation Army officer and men and women went back home to their wind-swept villages in the north with salvation in their souls. Gospel work continued in Gardenstown after the boats returned, and meetings were held in a hail called The Castle Grant, with many conversions to Christ.

The following is an extract from a letter written by Mrs. Mary Wiseman of Gardenstown in 1983:

‘When we came home, a Mr. Esson started a series of meetings in a hail called The Castle Grant. Every night the hail was packed and souls were being saved, both young and old. It was an experience one could never forget, and it made a great impact on our village and the towns round our coast. There was an organ in nearly every home and you would hear the families singing together and praising God for his goodness. I think it was the following year my husband was baptised at Lowestoft by Mr. Ferguson.’

Another letter from Gardenstown, written at the same time by the wife of George West, (known as ‘Golden’ after the drifter he skippered) recalls:

‘A lot of young folk from here were saved at that time, my husband and I among them. I think most of them have gone to be with their Lord; they were faithful to their end so they have gone to their reward. One of the best-loved hymns at that time was ‘Sweeping through the gates of the New Jerusalem’.’

A postscript is added to this letter to the effect that George’s brother, Joe West, (known as ‘Deneside’ after his drifter), had died on 30th April 1983 on his way to the Saturday prayer meeting. What an epitaph! Faithful in prayer for over sixty years!

Gardenstown became noted for the two strong evangelical congregations attending the Church of Scotland and the Brethren Assembly, and back in Lowestoft the effect of the revival among these Scottish fisherfolk was felt for years afterwards. Every Sunday evening in the herring season the Baptist Church was filled, usually by six o’clock, with chairs having to be placed down the aisles for the extra numbers, and until the service, began at half past six the great building rang with hymn-singing reminiscent of the revival.


Chapter 9


The rugged coast of Banffshire has stood many as storm. Exposed to winds of nearly 180° of the compass, the cliffs on the east of the county stand vertical to the sea. Villages such as Gardenstown and Pennan look as though they have been hewn out of the cliff face.

Pennan and Gardenstown, the latter locally known as Gamrie, have been the homes of many well-known fishermen. They were experts in driftnet fishing, especially in the lochs of Scotland. Traditionally the men from these two villages based their boats at Lowestoft during the East Anglian season.

As the folks left their comfortable homes in the two villages, little did they realise that many of them would return two months later as “new creatures in Christ”, putting their trust in the Blest Rock of Ages. Lowestoft was to know showers of blessing in a rich harvest of souls amongst the Pennan and Gamrie people.

London Road Baptist Church was the main venue for the revival meetings. Rev. A. Douglas Brown was the leader, but one of the prominent features in this move of the Lord was the deep conviction of sin. The story is told of a Gamrie fisherman who left a meeting deeply moved. As he made his way past the railway station, across Waverly Bridge to his boat, he could hold out no longer against the Spirit of God. He put his head in his hands, leaned against the bridge, looked into the waters of the Waverly Dock and committed his life into the hands of Jesus. Instantly he knew forgiveness and the Spirit of God witnessed with his spirit that he was a child of God.

One night, as Douglas Brown preached on the left water pot, from John chapter 4, the Holy Spirit moved through the building, many fell prostrate before under mighty conviction. A number of Pennan and Gamrie men were saved that night. In my possession is that sermon which was preached. I treasure it very much.

Another characteristic of the Lowestoft revival was the number who were also baptized by immersion. This took place at the sea front before large crowds. These young converts were not ashamed to own their Lord.

After the herring season ended, the inhabitants of Gamrie and Pennan eagerly awaited the return of their loved ones. No one could argue against the changed lives of hardened drunkards who had been transformed by sovereign grace.

Wise old men who had known the power of Christ in their lives for many years gathered the young converts together for fellowship in a building called “Castle Grant”. This three-storied building was owned by a man called Francis Wiseman, or “Fish Francie” as he was named. It had been used mainly as a net store. Precious times of blessing were experienced in the middle storey. Crowds would sit on herring nets drinking in the words of life. Young converts were taught the Word of God, while hardened sinners found salvation to be the answer to their long search for peace. “Fish France”, in giving his testimony would say,

“I used to be like the boaties in the harbour tied fore and aft, but now I am loosed in Jesus. It all happened when I was converted.”

A leading part in these meetings was taken by a man called “Soldie” Watt of the steam drifter Gowan Bank. Another of the stalwarts was Willie “Shippie” West. His grandson, Alex Jack, tells in a gospel leaflet the story of “Shippie” crossing to Shetland one stormy night when the steamer struck a rock. As a fisherman he knew the danger they were in, so he made his way along the passenger deck towards the lifeboats and there he saw a lady sitting there quite composed. Going across to her he said, “What a night to be on a rock.” Quickly she replied, “It is grand to be on The Rock on a night like this.” “Shippie” knew exactly what she meant as he had experienced the truth of Isaiah chapter 32, verse 2. “A man shall be as a hiding place from the wind, and as a covert from the tempest.” Earlier in life he realised that in the gathering storms of time there was only one safe refuge – Jesus Christ.

There were also some light moments in Castle Grant. One night as the meeting progressed, a bag of potatoes burst and scattered all over the floor. As the crowd picked them up, someone started to sing, “What a gathering”.

Today, after almost 60 years, the effects of the revival are still visible in the Church of Scotland, which is outstanding in its evangelical testimony, and a thriving Brethren Assembly.

GLORY IN THE GLEN  By Tom Lennie (2009)


“Even in more recent decades, small fishing ports like Kinlochbervie and Gardenstown have been host to notable localised awakenings.”

From “The Life and Labours of James Turner”

What a sight to see old grey-headed sinners weeping and laying hold of Jesus! It was nearly five o’clock, a.m., before I got to bed, and that same day I had to preach three times in Banff.”

“At Cornhill, I did not meet with a single scoffer, and although the nights were dark and rainy, and the roads bad, many of the people came from several miles distant to hear, so that the Free Church was filled to the door.”

“In this place (Macduff), I have had three meetings and a good many cases of concern. I am not labouring throughout the day, but some anxious souls come to my room. I leave this tomorrow for Gardenstown, but intend returning to Macduff. The Lord has many souls to be saved in this place. I am glad to say that I have not put up any blood since I wrote you last.”

For the next fortnight he laboured in Gardenstown, Crovie, and Pennan, places which he had not formerly visited, and in the two former towns his labours have been attended with very pleasing results. Gardenstown is a village on the coast, about five or six miles east from Macduff; Crovie and Pennan, are both fishing villages in the same neighbourhood. Some degree of interest in spiritual things had been created among a few, particularly in Gardenstown, by the accounts which had reached them of the movement in other places, and these were longing and praying for the blessing, but with this exception, these villages, at the time of Mr. Turner’s visit, were in the same state of spiritual death and wickedness for which they had been noted. By the praying people, he was of course received with feelings of joy and gratitude, but the great majority were indifferent and many of them positively hostile. The weather was at this time very trying for Mr. Turner’s weak body, being the depth of winter, and the ground was covered with snow, the greater part of the time. But notwithstanding this, he laboured with his usual zeal and devotedness for two weeks, and we may add also with his usual success. In his first letter regarding the work in these places, he says —

“I am working in Gardenstown and Crovie night and day. The first night I came, there were many indications of the Spirit’s presence, and these are becoming more marked every day. So many crying for mercy, that sometimes my voice has been completely drowned. The place in which we meet is so crowded, that the other night I had to go out by the window instead of the door! I am to be in the Free Church on Wednesday and Thursday nights. Many old people are finding the Saviour. As old as eighty-five years. Glory be to God! I would give you a longer detail, but my time is up, as I have to go to Crovie at twelve noon. This is a day of snow, but my God will give me strength of body. I am not putting up any blood. It is God alone who is holding me up.”

As in other places which he had visited, the days were spent in conversing with anxious souls, and in visiting from house to house in the different villages, and although he was well received by many, in some cases it was otherwise. One old man on whom he called received him kindly on his entrance, not knowing who he was; and being a stranger, proposed that they should have a game at cards or drafts together, if he had nothing better to do. But when Mr. Turner declined his proposal, and began to speak to the man about his soul, he at once suspected that he was “that blackguard Turner,” as he called him, and ordered him out of his house, threatening to use violence if he did not go immediately. In all cases of this nature, Mr. Turner recompensed good for evil, the only result being that individuals who treated him thus, had a more than ordinary interest in his prayers. Soon after this, the old man died, but Mr. Turner’s prayers for his family have not remained unanswered, some of them having since that time been brought to the knowledge of the truth, and are now living as consistent believers in the Lord Jesus Christ.

The evenings were spent in the meeting house, which was so densely crowded before the hour, and the people so loath to separate, that, on different occasions, he had to enter by the window, and go out in the same way. In these meetings many were brought to feel their lost and ruined state by nature, and the necessity of being born again, who had never thought of such things before, and not a few who till then had supposed themselves very good Christians indeed, were led to see they had been deceiving themselves with a name to live, while they were dead — that although they had a form of religion they had never felt its saving power. As the refuges of lies in which multitudes were trusting were swept away by the power of the truth, the anxiety of some was indicated only by their countenances, while others were so moved by the discovery of their guilt and danger, that they were constrained to cry aloud to God to have mercy upon them. And though with some the concern thus manifested was of a temporary nature, there can be no doubt that many were really enabled to lay hold on eternal life, some of whom have already reached the better country, while others are living humble followers of Jesus here, recommending His gospel, not only by the eloquence of their words, but by the still more irresistible eloquence of a consistent and holy life.

The fruits of Mr. Turner’s labours, are perhaps most apparent among the young men in these places, many of whom are labouring much for the advancement of Christ’s Kingdom, not only at home but in the villages and district round about, and their efforts have been largely accompanied with the divine blessing. Two of their number, one from Gardenstown, and one from Crovie, have left their boats and nets to become fishers of men, and are now pursuing the ordinary course of study in Glasgow. Of other happy changes — which must be well-known to all who knew the former state of some of these villages, and can compare it with the present — an individual writing recently from Gardenstown says —

“Some have been raised from ignorance, vice, and wretchedness, to respectability, influence, and happiness. They have changed their obscene language for the sweet language of Canaan; their profane songs for the songs of Zion; the dance for the prayer meeting; and the time and means which were formerly spent in the dram shop, are now employed in seeking to promote the interests of religion. In short, the general aspect of the community has been changed for the better. Drink was the besetting sin of these places, now it is ashamed, hiding its face in the streets. There is not now half the number of public-houses in this district that there were formerly, while in the village of Crovie not a drop of spirits can be bought. Before Mr. Turner came to this quarter, family worship was a thing unknown in Crovie, while in Gardenstown it was little attended to. Now there is scarcely a house but has its altar, while the prayer meetings commenced by him, are kept up with life in both villages. We do not overlook others who by their labours of love have been the means of doing much good in this place and neighbourhood, yet we must say that Mr. Turner was the first instrument used by God in bringing about a general awakening, and in addition to the fruit that must be apparent to all, there can be no doubt that the seed sown by him in faith, and watered with prayers and tears, will yield increase to the glory of God that will be unseen by us, till this mortal shall have put on immortality.”

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