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To The Church Without a Name, The Truth, Two By Twos

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February 16, 1905 - Impartial Reporter

March, 1905 - Irish Presbyterian

March 23, 1905 - Impartial Reporter

May 5, 1905 - Kilsyth Chronicle

June 21, 1906, p. 3 - Impartial Reporter

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February 16, 1905
THE IMPARTIAL REPORTER
Established 1808.
Newspaper for Enniskillen, Northern Ireland
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SUNDAY WITH THE PILGRIMS
SCENES AT BALLINAMALLARD.
OPENING OF A NEW HALL
METHODIST CHURCH ATTACKED

SENSATIONAL PERSONAL EXPLANATIONS
CONVERTS MOVED TO TEARS.
FILLING HELL AND EMPTYING HEAVEN.
A CONVERSATION WITH THE DEVIL.

The customary sleepiness of the village of Ballinamallard was awakened on Sunday afternoon by a party of religious enthusiasts variously called Cooneyites, Tramps, or Pilgrims, who entered the village on brakes and cars singing hymns. The occasion was the opening of a wooden hall erected on what is known as ‘The Commons.’ It is a comfortable building possessing four windows, lighted by two lamps, and heated with a suitable stove. Seating accommodation is commensurate with the intended requirements, and the hall is nicely boarded inside, but the entire structure is unadorned with paint, the principal thing which enhances it being the clean entrance thereto and the ample ventilation.

When the hall was about being erected a good deal of discussion ensued amongst the people, some of whom strongly resent the intrusion of the Tramps to the village. Now it is announced that Mr. H. A. Burke has given leave for the erection of the hall, and it is not unlikely that the question of right to do so and the title involved may form the subject of legal argument.

Meantime, the house has been erected, and on Sunday last was filled to overflowing by Pilgrims. Evidently the promoters did not believe they would have so large an audience, for during the devotional proceedings chairs, &c., were hurriedly brought in and every effort courteously made to provide seating accommodation.

It was noticeable that the pilgrims had much improved as regards dress and cleanliness, compared with that of last summer. However religiously democratic they may be, there was a desire to have more respectable or influential persons seated at the front. When eight hymns had been rendered Mr. Thomas Betty announced that they would ‘sing’ another, and as the audience had been sitting so long he advised them to stand ‘and stretch your legs a bit.’ This was done and the hymn having been concluded prayer was asked for: Some time elapsed and there was, to use a homely phrase ‘solemn silence.’

Then a member of the meeting fervently prayed, in which he expressed the hope that the time had they spent in the hall would be a heart-searching one. He hoped that God would lead all who had done wrong in their lives to do that which was right. Frequently ‘Amens’ were interjected in approval.

Mr. Betty announced that they were not now in bondage but were doing the good work of the Lord Jesus Christ.

Then the tenth hymn was sung, Mr. Betty remarking that they were glad the time had come to serve the Lord and by so doing and by proclaiming His word they would spread His truth, and blessing would result. (Amen.)

A MESSAGE FROM THE LORD

‘There is a message from the Lord,’ said Mr. Betty. A pin could be heard falling on the floor. Several minutes elapsed: no one moved; not a sound. Mr. Betty rubbed his forehead. The meeting looked like that of Quakers where the spirit moved members to pray. Then he said they would read a psalm: ‘I am glad to go into the House of the Lord.’ ‘Ah,’ he exclaimed, shaking his head, ‘it is well to be glad to go into the House of the Lord.’ (Amen.) In going into the House of the Lord it's not going into bondage. David was right in his heart when he said this, and you must also be right in your heart to be with God.’ (Amen.)

He implored them to be made right with God; to be right in their hearts, for unless God helped them to be such through Jesus they would not be able to overcome the World and the Devil. To be right with God means speaking through the mouth the truth and their personal testimony. Glad was he that morning to be able to do so at Letterbreen. They should live the life Jesus lived and that would please God: nothing else would. How—(here he looked heavenward)—glad was he that God had led him to the way of truth and to his loving Saviour; yes and enabled him to throw off by his lips all that stuff and rubbish he had believed!

METHODISTS ATTACKED.
 ‘Well do I remember,’ said Mr. Betty, fervently looking upwards, ‘when I used to attend the Methodist Church.’ He paused and continued—‘Yes, I thought I was doing right, but I found I was only following the things of hypocrisy and that which was contrary to Christ.’

He paused again, and the room was as silent as the tomb. ‘These were the men,’ he declared who

FILLED HELL AND EMPTIED HEAVEN.
Thank the Lord, he was not amongst the ungodly now! His heart was with God; he gave his heart to God; he gave his life to God, and the Lord Jesus, and praise the Lord he was now saved. He knew what he had to suffer for the Lord. He hesitated. But the Lord was with him and helped him, and praise God now he was with the Lord Jesus. (Looking upwards.) Oh, let them come away from the ungodly, from the hypocrisy, and the worldliness, for all were against the Lord Jesus Christ.’ ‘Ah, ‘ he sighed, ‘Thank the Lord for my deliverance.’ (And he paused and looked to Heaven, while there was deadly silence in the room.) ‘Yes’ he added, ‘The Lord gave me that blessing to be in fellowship with Jesus.’ (Amen.)
 WHAT HE SAYS GOD WANTS.
God wanted, he said, all men to speak out by their lips when they had their hearts made right. Ah, but he had the difficulty to make his heart right! How he suffered. He was saved now! Thank the Lord! Near Letterbreen, a poor man turned his heart to God. He gave a little outside house to the despised people who come to preach for the Lord Jesus’ sake. And what happened. Think of it. (A girl was now in tears and sobbed). The Lord had that man now, for he was the second convert and was

NOW GOING TO HEAVEN INSTEAD OF TO HELL!!!

When Mr. Dickson, Forthill Street, Enniskillen, arose to address the meeting there was hushed silence. ‘Brethren,’ said he expressively, ‘there was a time I was afraid to get up and to bear my testimony to God. I am now not afraid as I used to be, praise the Lord in His house this Sabbath afternoon. Why was I afraid? Because my life was not a consistent life. I remember coming to Enniskillen. It is now over six years ago. I came from Belfast and with a desire to give my life for Jesus Christ. When leaving Belfast a brother told me that I was coming to the

HEART AND LIFE OF METHODISM.      

Yes, that brother told me ‘Now take wife and boy with you; you are going to the best place of Methodism; they will help you in every way. True, one man sent a messenger to the Great Northern Railway station for my luggage and brought me to his house and tried to find lodgings for me. Not getting any, I would not leave his house, saying I would sleep anywhere, and I said this because I saw a

LITTLE SPOT OF CHRIST IN THE FAMILY.

Then they put me to sleep in the garret, and I was quite comfortable. I was given all the warmth of so-called Christianity! One man warmed up to me. But by-and-by this faded away and I could not see any act which would make me enjoy the fellowship of the Lord Jesus Christ. (Amen.) Then I said    

I MUST COME OUT FROM AMONGST THE UNGODLY.
 I said these words. (Amen.) But what could I do; I was in fellowship with the world, and if I followed what my heart told me I must not do, or I would be a lonely man. But I wanted to give my heart to the Lord: I did indeed. (Amen.) For six years I attended

ENNISKILLEN METHODIST CHURCH.

To their shame, praise the Lord, I now say, that during that time, not one of the men who wear garb and are the leaders ever stretched out the hand and said to me, ‘Brother I will help you.’ No, not even one. When church was over, all went together according to their different stations in life. I used to sit and read or fall asleep. And Oh, how I wished some one to come in and talk to me about the Lord Jesus and the God I longed to be with! Yet no one came, no not even one!

NOTHING ABOUT GOD.

They often came and talked about many things, but never a word about the business of their heavenly father. Praise the Lord (and he looked upwards) I am turned from all that now. (Amen). Many a time—yes, many a time when passing through the streets of Enniskillen I used to hear the people of the Lord at the Diamond. I used to stand a bit off. I used to say I could not go with them: still my heart was with them, for I loved to be with Christ. Praise the Lord I am with Him now! Those, I used to say, are not in my line. Then I read in the paper about Brother Cooney—may the Lord bless him this day as he is working for Christ in some part of the vineyard, for His sake. I came down to Ballinamallard and I heard him. He gave me the words of eternal truth. It was close by here where the little tents was cut down by the

ANGELS FROM THE DEVIL’S CAMP!

Then I used to go to Crocknacrieve, and the Lord spoke to me there. So strongly was I taken with all this that I said the brethren should hold a mission in Enniskillen, and my heart so prayed for it that the Lord granted it. (Amen). I attended all the meetings and was impressed with all that had been said; yet I struggled within myself as to how I would give my heart to the Lord. I was a steady sober man, but when I came to look at myself I found I was empty, low, and a miserable man. (Amen.) I said I would take a step to be with Christ. I did. (Amen.)

THE DEVIL SAID TO ME

‘You can’t afford to do that. The whole town will be talking about you; they will laugh at you and work you, and then you are in a nice fix.’ But the Lord said ‘Come unto me.’ (Amen.) I often thought of it. I used to think of it at night, and be determined to give up in the business to be with Christ. Then in the morning when I would go down to the shop, I would pass over it and things would go on as usual. For six or seven weeks this went on. The devil pictured to me what was to become of my wife and boy; were they to be left on the street? 

CONVERT MOVED TO TEARS.

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March, 1905
THE IRISH PRESBYTERIAN.
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A NEW SECT
By Scrutator.

A few years ago a religious movement was started in the North of Ireland by a few former members of the Scotch organization—the Faith Mission. These "Pilgrims," or "Tramp Preachers," as they are commonly called, being dissatisfied with the quieter methods of Christian work advocated by the parent Society, seceded from it, and developed what may best be described as a New Sect, distinguished for its bitter hostility to all existing Churches, and to a regular paid ministry of any kind, reminding one not a little of the attitude of the Plymouth Brethren on these and other points. It is believed that the originator of this somewhat erratic development was a Scotchman called Irwin, who at an early stage of this work enlisted the sympathy and help of an earnest young man, a native of Enniskillen, Mr. Edward Cooney, formerly an Episcopalian, who devoted himself to evangelistic work in various parts of Ireland, and a member of a most respectable family, several of whom have long been distinguished for their zeal in many branches of religious and philanthropic work.

Last autumn these propagandists held a convention near Ballinamallard, County Fermanagh, and assembled there to the number of about 150 for mutual edification, and for the evangelization of the neighbourhood. At the open-air services held on Sabbath evenings, in the latter days of autumn, hundreds gathered to hear the speakers, and to see the novel baptismal scenes, the "dipping" of their converts in the river, sometimes even in the most unsuitable and inclement weather. Since then Mr. Cooney has been carrying on an evangelistic campaign in the town of Enniskillen, and as the writer has had several opportunities of discussing religious questions with him, and of hearing much regarding his work, the readers of The Irish Presbyterian may be interested in learning something about it. As to the Evangelist himself, it is admitted on all hands by those who know him best that he is an exceedingly earnest and devoted man, who has relinquished fine business prospects to occupy his whole time and energies with Christian work. He is an attractive and forcible speaker, well-educated, and gentlemanly in his manners, and overflowing with zeal and enthusiasm. Indeed, one is tempted to fear that his zeal and ardour in a good cause are at times greater than his prudence and discretion. Being naturally a man of strong will and considerable mental gifts, he exercises a great influence over those whose minds are weaker than his own, and over those who have not hitherto had any very definite or settled religious convictions.

Perhaps the most notable feature of his teaching is its uncompromising hostility to all existing Churches.

The old cry of the Plymouth Brethren that the Churches are "cold, corrupt, and dead," is reiterated on their platforms ad nauseam, and the speakers seem to take special delight in making frivolous charges of the most uncalled-for and uncharitable nature against ministers of the Gospel, forgetful that the apostolic circles and churches were not perfect; that no Protestant minister or Church now claims perfection, and that it is only the old gentleman who sits on the Papal chair at Rome claims infallibility! The strange and inconsistent thing about their conduct, however, is that their most persistent efforts are made, not as we would expect, to gather in the outcasts, but to gain over to their side the best workers of the various Churches, surely an unintentional compliment to these much maligned institutions, as showing that they have the best and most desirable people within their ranks. They also denounce a paid ministry in the strongest possible terms, asserting that no workman in Christ’s vineyard should have more than a living wage, and that this should only be given by the faithful, presumably those who see eye to eye with them in their religious opinions. When reminded of the facts that most modern ministers have very slender incomes; that a great apostle laid down the principle that those who preach the Gospel have the right to live by the Gospel; and that Paul himself allowed the Philippian church to minister once and again to his needs, they reply that they too accept the offerings of their followers. In some cases it is reported these have been very substantial, and have been given by members of various Churches for the evangelists’ support, and for the carrying on of their work. Surely all this is largely a distinction without a difference. In both cases those who preach the Gospel are living by the Gospel.  

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March 23, 1905
THE IMPARTIAL REPORTER
Established 1808.
Newspaper for Enniskillen, Northern Ireland
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THE TRAMPS OR PILGRIMS
A PRESBYTERIAN COMMENT

In the current issue of The Irish Presbyterian there appears an interesting article concerning the new religion, of which a good deal was recently heard in the North-West. Under the heading of ‘A New Sect’ the writer—‘Scrutator’—states:—

A few years ago a religious movement was started in the North of Ireland by a few former members of the Scotch organisation—the Faith Mission. These ‘Pilgrims,’ or ‘Tramp Preachers,’ as they are commonly called, being dissatisfied with the quieter methods of Christian work advocated by the parent society, seceded from it, and developed what may best be described as a new sect, distinguished for its better hostility to all existing Churches, and to a regular paid ministry of any kind, reminding one not a little of the Plymouth Brethren on these and other points. It is believed that the originator of this somewhat erratic development was a Scotchman called Irwin, who at an early stage of this work enlisted the sympathy and help of an earnest young man a native of Enniskillen, Mr. Edward Cooney, formerly an Episcopalian, who devoted himself to evangelistic work in various parts of Ireland, and member of a most respectable family, several of whom have long been distinguished for their zeal in many branches of religious and philanthropic work.

Last autumn these propagandists held a convention near Ballinamallard, Co. Fermanagh, and assembled there to the number of about 150 for mutual edification, and for the evangelization of the neighbourhood. At the open-air services held on Sabbath evenings, in the latter days of autumn, hundreds gathered to hear the speakers, and to see the novel baptismal scenes, the ‘dipping’ of their converts in the river, sometimes even in the most unsuitable and inclement weather. Since then Mr. Cooney has been carrying on an evangelistic campaign in the town of Enniskillen, and as the writer has had several opportunities of discussing religious questions with him, and of hearing much regarding his work, the readers of The Irish Presbyterian may be interested in learning something about it. As to the evangelist himself, it is admitted on all hands by those who know him best that he is an exceedingly earnest and devoted man who has relinquished fine business prospects to occupy his whole time and energies with Christian work. He is an attractable and forcible speaker, well-educated, and gentlemanly in his manners, overflowing with zeal and enthusiasm. Indeed, one is tempted to fear that his zeal and ardour in a good cause are at times greater than his prudence and discretion. Being naturally a man of strong will and considerable mental gifts, he exercises a great influence over those whose minds are weaker than his own, and over those who have not hitherto had any very definite or settled religious convictions.

Perhaps the most notable feature of his teaching is its

UNCOMPROMISING HOSTILITY TO ALL EXISTING CHURCHES.

The old cry of the Plymouth Brethren that the Churches are ‘cold, corrupt and dead,’ is reiterated on their platforms ad nauseam, and the speakers seem to take special delight in making frivolous charges of the most uncalled-for and uncharitable nature against ministers of the Gospel, forgetful that the apostolic circles and churches were not perfect; that no Protestant minister or Church now claims perfection, and that it is only the old gentleman who sits on the Papal chair at Rome claims infallability! The strange and inconsistent thing about their conduct, however, is that their most persistent efforts are made, not as we would expect, to gather in the outcasts but to gain over to their side the best workers of the various Churches, surely an unintentional compliment to these much maligned institutions, as showing that they have the best and most desirable people within their ranks. They also denounce a paid ministry in the strongest possible terms, asserting that no workman in Christ’s vineyard should have more than a living wage, and that this should be given by the faithful, presumably those who see eye to eye with them in their religious opinions. When reminded of the facts that most modern ministers have very slender incomes; that a great apostle laid down the principle that those who preach the Gospel have the right to live by the Gospel; and that Paul himself allowed the Philippian Church to minister once and again to his needs, they reply that they, too, accept the offerings of their followers. In some cases it is reported these have been very substantial, and have been given by members of various Churches for the evangelists’ support, and for the carrying on of their work. Surely all this is largely a distinction without a difference. In both cases those who preach the Gospel are living by the Gospel.

Another remarkable tenet of the New Sect is their view of what the imitation of Christ means. We have been accustomed, in common with other Evangelical Churches, to hold that the thing to be aimed at is an

IMITATION OF THE MIND AND SPIRIT OF CHRIST.
‘Let this mind be in you which was also in Christ Jesus’. They go a step further and insist on a literal and slavish copying of Christ’s earthly life. They say, for instance:—‘Jesus and His Apostles were all poor men. Hence every Christian labourer ought now to be poor also.’ They also advise their converts to sell their earthly possessions, and share the proceeds with their fellow believers, in Pentecostal fashion; and in justice to Mr. Cooney it should be stated that he has freely given away his own money to his needy brethren. Indeed, to hear him talk, one would suppose he considered there was some special merit in poverty, whereas we were always accustomed to exclude it from among the virtues, and to classify it rather with the misfortunes of life. It is not the possession of the good things of this world that is in itself wrong, but it is their misuse and abuse that is hurtful to the believer’s religious experiences.

Their views on baptism are perhaps better known than any of their other beliefs. All infant baptism is, in their opinion, useless, and worse than useless, and adult baptism—by immersion, of course—is insisted on, as well as complete separation from the Churches, before full membership can be granted, and the fullness of Gospel blessing, of which they apparently claim a monopoly, can be enjoyed.

These are but a few of the crude and strange notions these well-meaning but ill-informed teachers are propagating in various parts of the country. There are others even more grotesque—such as declining to read the Scriptures at their public Sabbath gatherings, refusing to share the ordinary comforts of home life, forbidding to marry, and insisting on the most primitive and simple kind of dress, without personal adornment of any kind—some even going so far as to refuse to wear the ordinary white collar or cuffs!

As to the results of the work in County Fermanagh, it would seem that they have achieved most success in the country districts among the farming and serving classes, whereas in the town of Enniskillen they have made little permanent headway, though large numbers attended their Sunday night meetings, chiefly through curiosity, and with an Athenian desire to hear ‘some new thing.’

In the writer’s opinion, it is a great pity a gentleman of Mr. Cooney’s special gifts had not submitted himself to a course of training at such an institution as that of the late D. L. Moody, at Northfield, U.S.A., before setting himself up as a self-constituted critic of other people who have grown grey in their Master’s service. In such an event, we doubt not, many of his peculiar opinions would have been so modified that he might, like most other evangelists of our time, have learned to regard the existing Churches as his allies and friends in all his vigorous contests with the powers of darkness. 

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May 5, 1905
KILSYTH CHRONICLE
9 Market Chambers
Kilsyth G65 OAZ Scotland
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BAPTISMS IN BANTON LOCH

On Sabbath afternoon curiosity tempted several hundreds of people to face the cold easterly breeze and showers on a pilgrimage to Banton Loch where a number of adults, converts to Edward Cooney, who styles himself ‘the tramp preacher,’ were immersed. For several weeks, Cooney, a native of Enniskillen in the North of Ireland, has been conducting in Kilsyth a mission in connection with the evangelistic body occupying the Wooden Hall, in West Burnside Street. The scene of Sunday’s proceedings was on the North side of the Loch where at the water side a canvas structure had been erected as disrobing room. The spot selected, whether advisedly or merely coincidentally, was at the spot from which it will be remembered a boy named Wilson, about two years ago, went in to bathe and was drowned. A goodly number sought vantage spots on the rubbish bing from the old Riskend Pit, while numerous others lined the West Bank and also the North bank, in the immediate vicinity of where the tent was erected.

Prior to the immersion proceedings, a religious service was held, and thereafter, females were the first to brave the cold water. They were conducted down the bank by one man and led out to where another (Mr. W. Abercrombie, Queenzieburn) was standing waist deep, who received them and dipped them beneath the water. The varying expressions on the faces of the immersed as each came to the surface, in some cases gasping and to all appearances chilled with the experience, gave room for much caustic comment and humourous remark from the spectators. The crowd was, however, of the most tolerant nature and beyond giving audible expression pretty freely to their opinions, in no way interfered with the ceremony. While the males were preparing for the baptism, Cooney held forth upon the rite of baptism, avowing himself a believer in adult baptism and giving an account of the rite as performed by the ancients and in the various religious bodies of the world. Afterwards, the men were dipped and interest in the proceedings, so far as the crowd was concerned, was at the end. While the ceremony was going on the Hall followers sang hymns. In all, eleven women and eight men underwent immersion. 

JESUS
Will be preached in
THIS HALL NIGHTLY.
COME, HEAR, AND THINK!

The chief missioner is a bearded Irishman named McClung, who is assisted by his wife and one or two newly-made Tramps.

I found McClung in a small lodging near his temple.  He is a handsome man, with magnetic eyes, a rich voice, and very nice white shapely hands.

AN HOUR OF RELIGIOUS DISCUSSION

I struck him at a soothful time—after dinner, and, as I was sympathetic and he was communicative, we had a nice long hour of deep religious discussion.  We exchanged texts, and I kept my end up fairly well.

Presently we got to personalities, and McClung grew eloquent over ‘a madman named Wilson of Cretingham,’ and rated him soundly for ‘queering the Trampers’ pitch’ all over the wide district of Suffolk.

‘He says that we are women stealers, that we lure girls to America, and sell them to the Mormons, that we entice them to China, where they are sold as wives to the rich yellow men!  It is all a lie—a disgraceful lie.

WHAT OTHER PROPHETS SAY.

‘We are simply mission folk, and we go out into the world at the instruction of Jesus to preach the Bible.  In all the dozen of religions and scores of sects we are the only Christians who preach the Bible as it should be preached.  The State Church does not, the Roman Catholics do not, the Nonconformists do not—‘

‘That,’ said I, ‘is exactly what John Alexander Dowie, Brother Prince, Johanna Routhcote, Smyth-Pigott, King Solomon of Arregosobah, and Mrs. Eddy say.’

McClung shrugged his shoulders.  ‘Anyway, we are honest!  At least I am!’

And who are ‘we?’

‘We have no name,’ he replied, ‘but the ribald multitude give us many.  Some call us Cooneyites, some call us Tramps, Faith Missionaries, No Secters, Women-Thieves, and so on.  Well, we are Cooneyites.  We are also McClungites, for Cooney is no greater than I.  We have no established leader in this world.

EXTENT OF THE MISSION.

‘Our mission was started by William Irwin, a Scotchman, seven or eight years ago.  Others followed him.  I myself was a Civil Servant in Dublin.  I resigned my post, sold all that I had and gave to the poor, and went out to preach.

‘The mission has grown gradually.  Fifty men and women are now carrying the Word to the unenlightened in eight counties in England—rural England.  There are as many in Scotland, more in Ireland.

‘We ask for no money.  We have no collections.  The Lord provides everything.’

‘Even to the fares for sending young girls far away in distant countries?’

‘Even to that.  We have recently sent girls to America, Australia, New Zealand, Canada South Africa—’

‘China?’

‘What’s the use of sending them to China if they don’t know the language?’

OBJECTIONS SOMETIMES

I agreed; and asked if these girls went with their parents’ consent, and whether they went unprotected.

McClung admitted that there were objections sometimes.  But he assured me that the girls were excellently looked after, by the Lord.’  And at the present moment the devout Mr. Irwin, ‘St. Paul II.,’ was touring Canada and the States on a sort of official inspection—and no doubt having a good time of it, with Providence paying his fare, and feeding and clothing him.

NOTHING TO DO WITH MORMONISM

I ventured a remark about the salubrity of Salt Lake City.  Mr. McClung was deeply pained.  He assured me vehemently that the firm of Cooney and Co., or McClung and Co., (as you will) had absolutely no connection, business or otherwise, with the Mormon establishment.

But even he could not explain away the deep-rooted disgust and hatred of the Tramp Preachers which exists in rural Suffolk, which has brought clergymen out of their quiet vicarages, hotly protesting, which has set by the ears High Churchmen, Low Churchmen, Roman Catholics, and Nonconformists of all shades, which has stirred local authorities to action, and which has made suspicious farmers lock their daughters in their rooms at night, and set sturdy bailiffs and grooms to patrol the farmhouse until day-dawn in case of attempted escape!

INVENTION OF THE DEVIL.

 McClung considers all this unhallowed suspicion of the Tramps the invention of the Devil, and what not.  He doesn’t like Ipswich, and already his portable chapel is much too large for his audience.  He thinks about leaving presently and coming to London—where, if he joined the Burning Bush American High-kickers at Camberwell, he might create a decent sensation.  Suffolk if getting a little too hot for him.

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