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HISTORY

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THE WELSH BAPTISTS

PROM THE YEAR SIXTY-THREE TO THE YEAR ONE THOUSAND SEVEN HUNDRED AND SEVENTY.

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BY J. DAVIS.

PITTSBURGH:

PUBLISHED BY D. M. HOGAN, No. 78, WOOD STREET, EPHRAIM LLOYD, PRINTER.

1835.

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Entered, according to act of Congress, in the year One thousand eight hundred and thirty-five, by J. Davis, in the clerk's office of the District Court of the United States for the Western District of Pennsylvania. '

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PREFACE

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As NOTHING makes stronger impressions upon the mind than example, a view of the Uves and principles of eminent persons, and the consideration of the rise and progress of the Christian Rehgion, might be the most powerful means, under the blessing of God, to lead others to follow the footsteps of those who have denied themselves, taken up the cross, and followed their Lord through evil and good report. Every one, therefore, who has any concern for the glory of God, and the welfare of his fellow creatures, will, most cordially, encourage, every efTort, in order to obtam these glorious ends. How far this book will answer that purpose, is not for us to say ; it must be submitted to the judgment of the reader.

Though the most part is a translation (abridged,) of Tliomas's History of the Baptists in Wales, yet we have collected all that we deemed interesting from every other author that we could find on the subject.

It might not be improper to mention the names of some of the authors, from

which many of these documents have been taken, and also to make a few

remarks relative to the character of the men, and the time in which they lived,

<is far as we have been informed by authors of later date.

'" ' : . Fritwn, is the oldest Welsh Historian we could find; because almost

uuoks that were written before Dioclesian's time, were consumed in

that fire, that he ordered to be kindled, (in his wrath and indignation) against

vers of the meek and lowly Jesus. Gildas wrote some of his books

and some in Velsh, in and about the year 548. He was a good man»

and a Minister of tne Gospel. More of him hereafter.*

Twrog was one of the first ecclesiastical Welsh Historians; for Gildas wrote chiefly on the troubles of the times, and the duty of religious people, and the degeneracy of the age. Twrog wrote about the year 600. We have not seen his writings ; but Dr. Thomas Williams says he has seen it in the parish church of Gelynnog, Carnarvonshire, in 1594, covered with black stone.t

Tyssilio also wrote his history in Welsh, about the same time. His works are often quoted by other Historians.

JefTre ap Arthur, Bishop of Llanelwy, and Caradog of Lancarvan, aro considered the best national historians; both of them wrote in Welsh, 1132. The works of the former were translated into Latin by himself; and the other

* De Exidio Britannie; and Hanes y fTydd, 4th ed. p. 184.; also Thomas's Preface, p. 19. t Drych y prif oesoedd, p. 217, and Arch. Brit. p. 225.

IV PREFACE.

into English, by Humphrey Lloyd, Esq., and was reprinted by W. Wynne, A. M. in the year 1702.

Ninnius of Bangor, wrote the History of Wales, about the year 800. Walter Calenius, Archdeacon of Oxford, about the year 1120, brought from Brittany, in France, the History of the Welsh Kings, written in Welsh, which was translated into Latin by him.

Sir John Price was one of the most excellent historians that Wales ever produced ; he wrote his Fides Historie Britannic, and his Historic Britannic Defensio, about the year 1553.

Humphrey Lloyd, Esq., wrote the following, the manuscript of which is now at Oxford College, in Latin : Chronicon Wallie a Rage Cadwaladero usque ad Anno Domini 1294. He wrote three other small books : two of them have been printed. He died in the year 1570.

Dr. David Powel, Vicar of Rhywabon, collected from various authors, the History of Wales, which was published in 1584.

Theophilus Evans, Vicar of Llangamarch Brecon. His Drych y prif oesoedd, (or Looking-Glass of the Ancient Ages) was published in 1716.

Simon Thomas, a Presbyterian Minister, printed his History of the World and the Times, (Hanes y byd a'r amseroedd) 1724.

Thomas Williams, a Presbyterian Minister, published his (Oes lyfr) Age Book in 1724.*

Much information has also been obtained from manuscripts, such as the Red Book of Hergest; the Black Book of Carmarthen; old histories; the works of Hugh Pennant ; Cwtta cyfarwydd, and the Ancient Bards of the Principality of Wales; from various English authors, as well as Americans, particularly Morgan Edwards and David Benedict.

* Noorthouck's Historical Dictionary. Athene Oxonienses.

PART I.

Containing the History of the Welsh Baptists, from the year sixty-three to the Reformation.

The Welsh, properly called Cumry, the inhabitants of the Principality of Wales, are generally believed to be the descend- ants of Gomer, the eldest son of Japheth, who was the eldest son of Noah.* The general opinion is, that they landed on the Isle of Britain from France, about three hundred years after the flood. f

About eleven hundred years before the Christian era, Brutus and his men emigrated from Troy in Asia, and were cordially received by the Welsh. They soon became one people and spake the same language, which was the Gomeraeg, or Welsh ; hence the Welsh people are sometimes called the Ancient Britons. :j:

About four hundred years before Christ, other emigrants came from Spain, and were permitted by Gwrgan, the Welsh king, to settle in Ireland, among the Ancient Britons, who were m that country already. They, also, soon became one people, but have not retained either the Welsh or the Spanish language ; for the Irish language, to this day, is a mixture of both.||

By what means the Christian religion was first introduced into Britain, is a matter which has often engaged the pens of historians, but whose records do not always agree. The tra- dition that Joseph of Arimathea was the first who preached the gospel in Britain, at a place called Glastenbury, the wicker chapel built for him by the Ancient Britons, and his walking- stick growing to a plumtree, might be worthy of the attention

* See Drych y prif oesoedd, p. 7. Dr. Gill on Gen. 10:2. Thomas's His- tory of the Baptists in Wales, p, 2. Arch. Britannica, 35 and 267. Dr. Lle- wellyn's History and Critical Remarks, p. 10. Dr. Heylin's Cosmography, lib. 1, p. 218. Mr. Walter's Dissertation, p. 15, See also Bedford's Scriptural Chronology, p. 194,

t See Oeslyfr, page 23, Holmes's History of England, page 16. Thomas's Preface to the History of the Baptists in Wales, p. 7, in the Welsh language. Dr. Gill on Gen. 10:2. Bedford's Scripture Chronology, p. 194. Drych y prif oesoedd, p. 7.

\ See Breviary of Britain, vol. 8, by Humphrey Lloyd, Esq. John Price'i History of Wales, p. 1. Wynne's Preface to the History of Wales.

\\ Preface to Arch. Britannica. 1 *

6 HISTORY OP

of those who can believe any thing. However, we are willing for those who believe that the good man who buried our blessed Redeemer also proclaimed salvation in his name to our forefathers, to enjoy their own opinion. That tho apostle Paul also prcached the gospel to the ancient Britons, is very probable from the testimony of Theodoret and Je- rome; but that he was the first that introduced the gospel to this island cannot be admitted ; for he was a prisoner in Rome at the time the good news of salvation through the blood of Christ reached this region. That the Apostle Paul had great encouragement to visit this country afterwards, will not be de- nied. When we consider the particular inducement he might have from Pomponia, Grecina, and Claudia Ruffina, the saints^ in Cesar's household; the former the wife of Aulus Plautius, the first Roman governor in Britain, and the latter a Briton born, the daughter of Caractacus the Welsh king, whose hus- band was Pudence, a believer in Christ.*

In this capital, persons of different ranks, employments, and offices, might be found: ambassadors, captive princes, mer- chants, and mechanics. Many of those would be prompted by curiosity to make inquiries concerning Paul, a noted prison- er at Rome, famed, even before his arrival, as an abetter of a new religion, the principal teacher and propagator of the doc- trine of Jesus Christ, who was condemned by Pilate to the death of the cross. As the apostle was permitted to live in his own hired house, guarded by a soldier, he was at liberty to receive all who applied to him for informa^tion and instruction ; and hereby the gracious purpose of Divine Providence in spread- ing Christianity through the world was promoted. How pleas- ing it is to carry our views back into those remote ages, and imagine we see the first missionaries and their disciples, assem- bled under the shade of the wide-spreading oak, instructing the people in the knowledge of the true God and of Jesus Christ the Savior of mankind; disputing with the Druids, confuting their absurd notions, their gross conceptions, their confused and complex mythology.

About fifty years before the birth of our Savior, the Romans invaded the British Isle, in the reign of the Welsh king, Cassi- l)ellan ; but having failed, in consequence of other and more important wars, to conquer the Welsh nation, made peace with them, and dwelt among them many years. During that period many of the Welsh soldiers joined the Roman army, and many families from Wales visited Rome; among whom there was a

* So save the learned Arcbbisliop Usher. See also Magna Britannica.

THE WELSH BAPTISTS. 7

certain woman of the name of Claudia, who was married to a man named Pudence. At the same time, Paul was sent a prisoner to Rome, and preached there in his own hired house^ for the space of two years, about the year of our Lord 63.* Pudence and Claudia his wife, who belonged to Cesar's house- hold, under the blessing of God on Paul's preaching, wero brought to the knowledge of the truth as it is in Jesus, and made a profession of the Christian religion. f These, together with other Welshmen, among the Roman soldiers, who had tasted that the Lord was gracious, exerted themselves on the behalf of their countrymen in Wales, who were at that timo vile idolaters.

Whether any of the apostles ever preached in Britain cannot be proved, and though it is generally believed that Joseph of Arimathea was the first that preached the gospel in that part of the world, we must confess that we are not positive on that sub- ject. The fact, we believe, is this: the Welsh lady, Claudia^ and others, who were converted under Paul's ministry in Rome, carried the precious seed with them, and scattered it on the hills and vallies of Wales; and since that time, many thou- sands have reaped a most glorious harvest. They told their countrymen around, what a dear Savior they had found; they pointed to his redeeming blood, as the only way whereby they might come to God.

The Welsh can truly say: if by the transgression of a woman sin came into the world, it was through the instrumen- tality of a woman, even painted Claudia, that the glorious new* of the gospel reached their ears, and they felt it to be mighty through God, to pull down the strong holds of darkness.

How rapidly did the mighty gospel of Christ fly abroad 1 The very year 63, when Paul, a prisoner, was preaching to a few individuals, in his own hired house in Rome, the seed sowed there is growing in the Isle of Britain. We have no- thing of importance to communicate respecting the Welsh Bap- tists, from this period to the year 180, when two ministers by the names of Faganus and Damicanus, who were born in Wales, but were born again in Rome, and there becoming eminent ministers of the gospel, were sent from Rome to assist their brethren in Wales.:}:

* See Acts of the Apostles, 28:30.

t 2 Tim. 4:21, Fox's Acts and Monuments, p. 137. See also Dr. Gill and Matthew Henry, on 2 Tim. 4:21. Godwin's Catalogue. Crosby's History of the English Baptists, preface to vol. 2. Drych y prif oesoedd, p. 179.

t See Dr. Heylin's Cosmography, lib. 1, p. 257. Drych y prif oesoedd, p^ 190.

HISTORY OF

In the same year, Lucius, the Welsh king, and the first king in the world who embraced the Christian religion, was bap- tized.*

Faganus and Damicanus were two faithful witnesses, bearing testimony to the truth, and were remarkably successful in win- ning souls to Christ. Through their instrumentality, the light of the gospel burst forth from the Isle of Anglesea to the Isle of Thanet, like the sun in the morning after the dark night of Druidism; the glorious light of the gospel dispelled the shades of ignorance and error, in which the seed of Gomer had been enveloped from generation to generation. Fired with a sacred zeal for the cause of Christ, and the welfare of immortal souls, our Welsh apostles followed the superstitions and cruelties of paganism to their most secret chambers, and exposed them in their native deformity.

It is true they had not to stretch on the rack, neither had they to endure the flames; yet they had to encounter with pagan ignorance, and much opposition from Beelzebub the prince of darkness. Though the gospel had been preached in the island since the year 63; yet, as God had not departed from his ge- neral way of disseminating his truth among the children of men, by beginning with small things in order to obtain great things, hitherto it had been the day of small things with our forefathers, the inhabitants of the ends of the earth. But now Zion's tent was enlarged, and the curtain of her habitation stretched forth ; she broke forth on the right hand and on the lefl; kings became nursing fathers and queens nursing mo- thers. Behold King Lucius, not only embracing the religion of Christ himself, but finding the means of propagating the gos- pel very inadequate, sending a most earnest request to Eleuthe- rus, for additional help. Here the Macedonian cry vibrated from the Welsh throne at Carludd, as well as from the Welsh cabin at the foot of Caderidris or Plimlimon.

About the year 300, the Welsh Baptists suffered most terri- ble and bloody persecution, which was the tenth pagan perse- cution under the reign of Dioclesian. Alban had the pain, and honor, to be the first martyr on the British shore. Next to him, were Aaron and Julius, renowned men, who lived at Car- leon, South Wales. The number of persons, meeting-houses, and books, that were burnt at that time, is too horrid to relate ; but, however, they were not all consumed by the flames. Re- ligion, yes, pure religion, the religion of Christ and his apostles,

• See Acts and Monuments^. 96. Bede, Hist. Eccles. lib. 1, c. 4. Sea also Salutaris luxe Evangelii a Fabricio, p. 406.

THE WELSH BAPTISTS. 6

was yet alive. Here, as well as in many other places, the blood of the martyrs proved to be the seed of the church.*

Alban was highly esteemed, as a pious and active man, of strong constitution and brilliant imagination. His patience, humility, prudence, and piety, acquired for him the esteem of some and the hatred of many. He had to suffer buffetings, stripes, reproaches, and death, for following the meek and lowly Jesus; but the grace of God was sufficient for him, so that he could rejoice in tribulation. He deemed it the greatest honor that could be conferred upon him, to suffer for the cause of Christ, who, though equal with the Father, yet made himself of no reputation, but took upon himself the form of a servant^ despised the shame, for the joy that was set before him, became obedient unto death, even the death of the cross. He drank deep of the Spirit of Christ, enjoyed much of the presence of Christ, and was most wonderfully supported by him in his last hour, when he laid down his life to evidence his love to him who remembered sinners when they were in their low estate, and gave his life a ransom for many.

Aaron was a man of sound judgment, correct principles, and humble demeanor. He was a father to the youth, a friend to the distressed, and a sympathizing guide to those who were travelling the way to Zion. But notwithstanding all this, few men suffered more persecutions than he did, or were more roughly treated than he was by the sons of Belial, at different times and places, until he had the honor to suffer death in his Master's cause, at Carloen, Monmouthshire, South Wales. He bore all with Christian patience, meekness, and resignation ; knowing that the sting of death was taken away, he yielded himself to the king of terrors as one ready to be offered up, when he enjoyed much consolation, and had most glorious, manifestations of the love of God to his soul.

Julius was a painful laborer for the salvation of sinners, a great comforter of the people of God, and a most wonderful peacemaker between the different churches, or different individu- al members. He was much beloved and respected by his friends, but by his enemies he was treated with unrelenting severity, and constantly followed with persecutions and dis- tresses, till he suffered martyrdom along with his brother Aaron ,^ at Carloen.

Dioclesian's strict orders were, to burn up every Christian > every meeting-house, and every scrap of written paper, belong- ing to the Christians, or that gave any account of their rise and progress ; and, no doubt, many valuable documents were burnt

* See Acts and Monuments. Drych y prif oesoedd, p. 196*

10 HISTORY OF

that would have been very interesting to the present generation; and it is a wonder that any of them were preserved from the flames. Christianity has not existed long in the world with- out some severe struggles. It has made its way by the irre- sistible force of its evidence. None of the Princes, nor anv of the great men of the earth smiled upon the religion of Christ, until it won the day by the excellency of its doctrine, the purity of its morals, and the rationality of its arguments. It triumphed on the ruins of Judaism in Palestine, Idolatry in Rome, and Druidism in the Principality of Wales.

Never, since the birth of Christ, was there such a moral phenomenon exhibited on earth, as there was in Britain at this time. The opposition with which the gospel was met, and the success which attended its career, were of a most extraordinary character, v/hen Druidism and Pagan superstition were sway- ing a magic sceptre from Carludd to Carguby. Yes, at this very period, light shined in darkness, our Welsh Baptists marched forward from conquest to conquest, notwithstanding the host of opposition which they had to encounter: their cause was the cause of truth, and truth will ultimately triumph. God, in a very remarkable manner, honored the Welsh nation. From among them he raised up a most wonderful defender of the faith, to the great joy and comfort, not only of the Welsh Baptists, but of all Christian professors in every part of the world, and of every age to the present time. The Roman Emperor, Constantino the Great, embraced the Christian reli- gion, and was baptized on the profession of his faith. He abolished all the persecuting edicts of his predecessors ; so that the whole system of paganism gradually dissolved. Constan- tino the Great was born in the Isle of Britain ; his father was a Roman ; his mother was a Welsh lady, of the name of Ellen, the daughter of Coelgodebog, Earl of Gloucester. Having re- sided in Britain for some time, they removed with their son Constantino to Rome; and there he was born again.

As Lucius, the Welsh king, was the first king in the world who made a profession of the religion of Christ; so the first Christian Emperor in the world was a Welshman, who em- ployed all the resources of his genius, together with all the en- gaging charms of his munificence and liberality, to efface the superstitions of paganism, and to further the propagation of the gospel of the glorious Redeemer of mankind, both at home and abroad*

* See Drych y prif oesoedd, pp. 64 and 203. Thomas's History of the Baptists in Wales, printed in the Welsh language. Williams's Oes lyfr. Acts and Monuments, p, 104, See also Danvers on Baptism, pp, 60, 61.

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THE WELSH BAPTISTS. 11

Historians inform us that his mother Elen, (for that was her name in Wales — the Romans called her Helina,) was a very pious woman, who filled the whole Roman empire with her benevolent acts in supporting religion.*

However, some of our English historians have very judi- ciously said, that when princes engage in religion, they either do too much for it, or too much against it. Indeed, it was a very desirable thing at that time, to be liberated from the rage of a persecuting power ; at the same time we must acknowledge, that it is an awful thing to be elated at the external prosperity of religion, while little of the spirit of godliness is to be seen. To be exalted on the pinnacle of worldly grandeur, is more dangerous than to suffer affliction with the people of God. In many parts of the world, and particularly in Rome, this state of things opened the way for Antichrist, the Man of Sin, to creep into the churches. But that was not the case in the Isle of Britain. The Welsh people of that country would not sub- mit to the superstitions that were beginning to creep into the churches in other countries ; but notwithstanding all this, the state of religion among the Welsh Baptists was not so flourish- ing at this time, as it had been in times past. The Welshmen, for a considerable time, had a sort of a religious quarrel with one of their countrymen, of the name of Morgan, known abroad by the name of Pelagius. The civil war between them and the Scots and Picts, w^as by no means a friend to religion; and the measures they took in calling in the Saxons to assist them, in the year 449, were very injudicious ; for the Saxons never re- turned to their own country. After many bloody and desperate battles, for many years, the Saxons, by stratagems too horrid to mention, drove the Welsh to the mountains, and took pos- session of their land. Yes, all that land, now known by the name of England, and too well known all over the world, by the adjectives prefixed to the noun, bloody and tyrannical England. But notwithstanding the troubles of the times, there were several eminent and faithful ministers among the Welsh Baptists.*}*

Here it may not be improper to mention the names of a few of the most eminent ministers belonging to the Welsh Baptists at this time.

Gildasij: was a very noted man for zeal against the degeneracy

* Milner's History, vol. 1, p. 318 ; and, also, vol. 2, p. 39.

t Up to this time, the Welsh were the inhabitants of the Isle of Britain, now called England ; but ever since, they have dwelt on a tract of land, on the western part of the island, now called Cumry, or Wales.

X Known by the name of Gildas Britannicus. Thomas's History, Preface,, p. 19. One of his books, supposed to have been written in Welsh, is De Exi- dio Britannie.

18 HISTORY OF

and lukewarmness of the age. He wrote many books in Latin ; some of them have been translated into Welsh. Why lie, be- ing a Welshman, should have written these good books in Latin, can be easily accounted for, when we consider the con- nection that had subsisted between the Welsh churches and the church of Christ of the same faith and order, as founded by the Apostle Paul in Rome; but not the present church of Rome, pretended to have been founded by St. Peter.

It is, therefore, evident, that the grand design of Gildas in writing in Latin, was, to endeavor to rectify, to purge and pu- rify the Latin church from the corruptions that had lately crept into her, and continue therein to this day. He was a man whose heart was fully resigned to the will of God ; whose hope was founded on Christ as the only foundation laid in Zion ; strong in the faith, full of love to God and man, and zealous in the good cause in which he was engaged.

Dyfrig was a man whose heart was engaged in the best cause, whose mental powers were great, and whose conversa- tion was free and affable. As a Christian, he was truly hum- ble, lovely, and pious; and as a minister, he was zealous, faith- ful, and experimental. His talents were far above mediocrity ; his voice was clear, his countenance majestic, and his addresses manly and very engaging. Christ and his cross was all his theme, the foundation of his hope, the object of his faith, and the centre of his affections. His life corresponded with the profession which he made of the religion of Christ ; his conduct exemplified the rules he laid down for others.

Dynawt was a well-informed, intelligent, and learned man, of very great natural abilities, of most excellent character, and very amiable temper. A very useful preacher of the gospel of Christ, he seemed to be very well acquainted with the art of touching the consciences of his hearers, as well as enlightening their understandings. He was a steady, zealous, and powerful advocate for the truth. He possessed the wisdom and sagacity of the serpent, as well as the harmlessness of the dove. He was a man of retentive memory, sound judgment, and undaunt- ed courage. He shone like a brilliant star in the church mili- tant, and we have reason to hope, that in the church triumphant he shines brighter than the sun in his full meridian, where there is neither sin nor sorrow, but joys unspeakable and full of glory. He was the President of the College of Bangor, and the chief speaker in the Conference and Association of Welsh ministers and messengers who met Augustine, with whom he had a debate on baptism.

THE WELSH BAPTISTS. 13

Teilo was a man endowed with a large portion of grace and excellent gifts, whose understanding was enlightened, whose will was subdued, and whose affections were set on heavenly things. Having seen the glory of Christ by faith, having tasted that the Lord was gracious, and having felt the power of divine grace in his heart, he most earnestly urged, and by the strong- est arguments, compelled his fellow sinners to be reconciled to God. He was remarkably pathetic, pungent, and forcible in his addresses to the heart ; so that the most careless were ar- rested, and the most insensible were made to feel, while he exhibited the unsearchable riches of Christ, the Redeemer of ruined and miserable sinners. He could so rightly divide the word of truth, as to give every one a due portion in good sea* son; so that the unconvinced might be convinced, the uncon- verted might be converted, and the mourners in Zion might be comforted and strengthened in the inner man.

Padarn was a faithful evangelical minister of Christ, who exhibited, at all times, a dignity of temper and conduct, becom- ing the nature and the requirements of the character which he sustained. The powers of his mind were strong and capacious; his taste was elegant, if not refined ; his addresses to the throne of grace, in prayer, were affectionate and fervent ; his sermons were doctrinal, practical, and experimental. He walked hum- bly and faithfully with God; he lived under the influence of the love of Christ ; and endeavored to improve all his time to the best end and purpose. He was truly a messenger of peace, and by him the tidings of peace were communicated to hundreds and thousands of the children of Gomer.

Pawlin was remarkable for his kindness and benevolence* By his zeal in preaching the gospel he manifested his love to God and man. His manners were easy, blended with that po- liteness which is destitute of affectation. He was well versed in Scripture, and a workman that needed not to be ashamed. His preaching was solemn and instructive, and the rules which he laid down for others he practised himself. He was well in- structed in the doctrine of the cross, and was honored of his God as the instrument of bringing many to the knowledge of the truth. As a man, as a Christian, and as a preacher, he bore a very excellent character.

Daniel was a man of peculiarly strong and lively feelings* His whole soul seemed to be eno-ao-ed in whatever he did. He was endowed with delicacy of feeling, blended with a sense of propriety; with ease blended with politeness of manners; and with pious zeal blended with wisdom and prudence. His ministry was well calculated to awaken the thoughtless, to heal

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14 HISTORY OF

the wounded, and to dry the tears of the weeping eyes ,* to convince sinners, to edify saints, and to build up Zion in her most holy faith ; to bring sinners to repentance, to restore back- sliders, and to settle the minds of wavering souls. Religion appears to have been the element in which he breathed; reli- gious duties his constant delight; and the dignity of his whole deportment was such, that it interested the feelings of all who knew him.

Our Welsh historians inform us, that there were several other noted ministers among the Welsh Baptists, at that time ; such as Cadog, Dewi, and many more. In what respects they were noted, we have not been able to ascertain. Neither have we seen all the written documents relative to them, which might have been interesting to the public, as some of them have never been printed in any language.

Infant Baptism was in vogue long before this time in many parts of the world, but not in Britain. The ordinances of the gospel were then administered exclusively there, according to the primitive mode. Baptism by immersion, administered to those who professed repentance towards God and faith in our Lord Jesus Christ, the Welsh people considered the only bap- tism of the New Testament. That was their unanimous senti- ment as a nation, from the time the Christian religion was embraced by them in 6§, until a considerable time after the year 600. As soon as any of them renounced paganism during that period, they embraced Christianity, not as corrupt- ed by the Romans, but as founded by Christ and his apostles. This we assert to be a fact that cannot be controverted ; for tbe proof of which, we refer our readers to the dispute between Austin and the ministers in Wales, sometime after the year 600. When Austin came from Rome to convert the Saxons from paganism to popery. Having succeeded in a great mea- sure in England, he tried his experiments upon the Welsh; but was disappointed. At this period the Welsh were not ignorant pagans like the Saxons, but they were intelligent, well-informed Christians. It is true, they had no national religion; theV had not connected church and state together; for they believed that the kingdom of Christ is not of this world.

However, they agreed to meet with Austin, in an association lield on the borders of Herefordshire. Austin said he would propose three things to the Welsh ministers and messengers of the different churches of the Principality. First, he proposed infant baj)tism. He was innnediately answered by the Welsh, tliat tliey would kec^p this ordinance, as well as otlier things, as they had received them from the apostolic age. On hearing

i

THE WELSH BAPTISTS. 15

this, Austin was exceedingly wroth, and persuaded the Saxons to murder one thousand and two hundred of the Welsh minis- ters and delegates, there present; and many more afterwards were put to death, because they would not submit to infant bap- tism. The leading men being dead, king Cadwalader and the majority of the Welsh people submitted to popery ; at that time more out of fear than love. Those good people that did not submit, were almost buried in its smoke ; so that we know but little of them from that time to the Reformation.*

Since the above was written, we find that Theophilus Evans, in his Drych y prif oesoedd, or Looking-glass of the Ancient Ages, could see the remnant of the W^elsh Baptists, through the dark- ness of popery, to the year 1000. And Peter Williams, a Methodist preacher, \vho wrote an exposition on the Old and New Testaments in W^elsh, has followed them through the thick clouds till they were buried out of his sight in the smoke, in the year of our Lord 1115. Ho\vever, it is a fact that can- not be controverted, that from this time to the Reformation there were many individuals in Wales, like the seven thousand left in Israel, whose knees had never bowed to this Baal of Rome.| Since we wrote the foregoing translation, we have seen Benedict's History of the Baptist denomination in America, and take the liberty of making the following quotation from his works :

" About sixty years after the ascension of our Lord, Chris- tianity was planted in Britain, and a number of the royal blood, ^nd many of inferior birth, were called to be saints. Here the gospel flourished much in early times, and here also its follow- ers endured many afflictions and calamities from pagan perse- cutions. The British Christians experienced various changes -of prosperity and adversity, until about the year 600. A little previous to this period, Austin the monk, that famous Pedo- baptist persecutor, with about forty others, were sent here by Pope Gregory the Great, to convert the Saxon pagans to popery, and to subject them to the dominion of Rome. The enterprise succeeded, and conversion (or rather perversion) work was per- formed on a large scale. King Ethelbert and his court, and a considerable part of his kingdom, were won over by the suc- cessful monk, who consecrated the river Swale, near York, in which he caused ten thousand of his converts to be baptized in one day. Having met with so much success in England, he

* See Acts and Mommients, p. 149. Preface to Crosby, vol. 2. Drych y prif oesoedd, p. 249. Dr. Godwin's Catalogue, p. 43. Thomas's History of the Baptists in Wales, first part.

t Thomases History of the Baptists in Wales, published in Welsh.

16 HISTORY OF

resolved to try what he could do in Wales. There were many British Christians who fled hither in former times, to avoid the brutal ravages of the outrageous Saxons. The monk held a synod in their neighborhood, and sent to their pastors to request them to receive the pope's commandment; but they utterly re* fused to listen to either the monk or pope, or to adopt any of their maxims. Austin meeting with this prompt refusal, en- deavored to compromise matters with these strenuous Welsh- men, and requested that they would consent to him in three things; one of which was, that they should give baptism ta their children. But with none of his proposals would they comply. ' Sins, therefore,' said this zealous apostle of popery and pedobaptism, ^ ye wol not receive peace of your brethren, ye of other shall have warre and wretche.' And accordingly he brought the Saxons upon them to shed their innocent blood, and many of them lost their lives for the name of Jesus. The Baptist historians in England, contend that the first British Christians were Baptists, and that they maintained Baptist principles until the coming of Austin. ' We have no mention,' says the author of the Memoirs, ' of the christening or baptizing children in England, before the coming of Austin in 597; and to us it is evident, that he brought it not from heaven but from Rome.' But though the subjects of baptism began now to be altered, the mode of it continued in the national church a thou- sand years longer, baptism was administered by dipping. From the coming of Austin, the church in this island was divided into two parts, the old and the new. The old, or Bap- tist church, maintained the original principles. But the new church adopted Infant Baptism, and the rest of the multiplying superstitions of Rome."^

Austin's requesting the Ancient British Christians, who op* posed his popish mission, to baptize their children, is a circum* stance which the English and Welsh Baptists consider of the greatest importance. They infer from it, that before Austin's time, infant baptism was not practised in the Isle of Britain, and that though he converted multitudes to his Pedobaptist plan, yet many, especially in Wales and Cornwall, opposed it; and the Welsh Baptists contend, that Baptist principles were main- tained in the recesses of their mountainous Principality, all along through the dark reign of popery.

'* God had a regular chain of true and faithful witnesses in this country, in every age, ftom the first introduction of Chris- tianity to the present time, who never received nor acknowledged

* Benedict's History of the Baptist Denoiwine^tiQu in America, p. 190.

THE WELSH BAPTISTS. 17

the pope's supremacy : like the thousands and millions of the inhabitants of the vale of Piedmont, residing on green and fruit- ful meadows, surrounded by high and lofty mountains, sepa- rated from other nations, as if the all-wise Creator had made them on purpose, as places of safety for his jewels that w^ould not bow the knee to Baal."*

No wonder, then, that Dr. Mosheim said that the true origin of that sect called Anabaptists, is hid in the depth of antiquity. Dr. Richard Davis, Bishop of Monmouth, said, " there was a vast difference between the Christianity of the Ancient Britons, and that mock Christianity introduced by Austin into England, in 596 ; for the Ancient Britons kept their Christianity pure, without any mixture of human traditions, as they received it from the disciples of Christ, and from the church of Rome when she was pure, adhering strictly to the rules of the word of God."

President Edwards of America, said: " In every age of this dark time, (of papery.) there appeared particular persons in all parts of Christendom, who bore a testimony against the corruptions and tyranny of the church of Rome. There is no one age of Antichrist, even in the darkest times, but ecclesias- tical historians mention by name, who manifested an abhor- rence of the pope and his idolatrous worship, and pleaded for the ancient purity of doctrine and w^orship. God was pleased to maintain an uninterrupted succession of many witnesses through the whole time, in Britain, as well as in Germany and France; private persons and ministers; some magistrates and persons of great distinction. And there were numbers, in every age, who were persecuted and put to death for this testi- mony."!

The faith and discipline of the Scottish churches in Ireland, v/ere the same with the British churches, and their friendship and communion reciprocal. The ordinances of the gospel in both islands, at this time, were administered in their primitive mode. The venerable Bede says, that the supremacy of Rome was unknown to the ancient Irish. The worship of saints and images was held in abhorrence, and no ceremonies used which were not strictly warranted by Scripture. All descriptions of people were not only allowed but desired to consult the sacred writings as their only rule of conduct.

In short, from what we have stated, and the evidence pro- duced by the learned Archbishop Usher, quoted by the Rev.

* See Doctrine of Baptism, by Benjamin Jones, P. A. Men. p. 149; aod Sir Samuel Moreland. t Edwards's History of Redemption, p. 205. 2 *

18 HISTORY OF

William Hamilton, " we have the strongest reason to conclude that these islands enjoyed the blessings of a pure enlightened piety, such as our Savior himself taught, unembarrassed by any of the idle tenets of the Romish church.

" When we cast our eyes on King Henry the second, advan- cing towards this devoted nation, bearing the bloody sword of war in one hand, and the iniquitous bull of Pope Adrian in the other, we have one of the strongest arguments to prove that this was not originally an island of popish saints, and that the juris- diction of Rome unquestionably was not established here."*

Respecting the Culdduon, singular Culdu,"]" or Culddu, the plural of which our English friends made to end in s — thus, Culdees — Bede says " preached only such work of piety and charity as they could learn from the prophetical, evangelical, and apostolical writings. They firmly opposed the errors and superstitions of the church of Rome. When the Romish monks poured into the kingdom, they supplanted the Culdduon, or Culdees, and by degrees got possession of their colleges.

"The Culdees existed no longer in colleges, but they continued to teach true Christianity apart ; so that the reign of error in these parts was very short, and the darkness of the night was intermixed with the light of many stars."

The above is taken from the Parish church, in the Relimous Magazine published in Philadelphia, in 1829. Note how re- markably well this agrees with the Welsh History of the Bap- tists, in the fact that the darkness of the night of popery was. in- termixed with many brilliant stars of Baptist ministers and Baptist members, who maintained Baptist sentiments as they received them of the apostles in the year 63, to the present time.

It is well known to all who are acquainted with the history of Great Britain, that Carleon, in South Wales, was a renowned city in past ages, and a notable place for religion. In the tenth persecution under Dioclesian, the pagan Roman Emperor, nmuy of the seed of Gomer suffered much. No less than tin-ec of those martyrs were citizens of Carleon: JuHus, Aaron, and Amphibal, Baptist ministers. Many of the Welsh writings, which were more valuable than the precious gold, were de- stroyed at that time, which was about the year 285. And it

* Bede, Vita S. Cqlumbi. Bede, Hist. Gent. Ano^l. lib. 3, c. 27. l^rit. de Hiberni, p. 703. Vide a curious treatise of Archbianop Usher on the religion of the Ancient Irish. Vide Harding's Chron. c. 241. Also Hamihon's Let- ter, p. 38 and 43. Also Bishop Lloyd's Historical Account.

t Culdu is a compound Welsh word. Cul, thin ; du, black. GrwT cul du, a thin black man; a thin, grave, dark-looking man.

THE WELSH BAPTISTS, 19

is remarkable, that where persecution raged the most, there the church of Christ increased the most, and continued the longest. There is no seed so productive as that which grows in the field enriched by the blood of the martyrs. It appears that it can- not be rooted up by all the stratagems of paganism, infidelity, and popery; and by all the superstitions and cruel persecutions of nominal Christians. The vale of Carleon is situated be- tween England and the mountainous part of Wales, just at the foot of the mountains. It is our valley of Piedmont ; the moun- tains of Merthyn Tydfyl, our Alps; and the crevices of the rocks, the hiding-places of the lambs of the sheep of Christ, where the ordinarxes of the gospel, to this day, have been ad- ministered in their primitive mode, without being adulterated by the corrupt church of Rome. It was no wonder that Penry, Wroth, and Erbury, commonly called the first reformers of tho Baptist denomination in Wales, should have so many ybZZotr- ers at once, when we consider that the field of their labors was the vale of Carleon and its vicinity. Had they like many of their countrymen, never bowed the knee to the great Baal of Rome, nor any of the horns of the beast in Britain, it is proba- ble we should not have heard of their names ; but as they were great and learned men, belonging to that religion, (or rather ir- religion,) established by law, and particularly as they left that establishment and joined the poor Baptists, thoir names are handed down to posterity, not only by their friends but also by their foes, because more notice was taken of them than thoso scattered Baptists on the mountains of the Principality. As this denomination had always existed in the country, from the year 63, and had been so often and so severely persecuted, it was by this time an old thing. But the men who left the popish establishment were the chief objects of their rage ; par- ticularly as they boldly and publicly headed that sect that is every where spoken against, and planted and I'^-organized Bap- tist churches throughout the country, like the men who were charged with turning the world upside down. The vale of Olchon, also, is situated between mountains almost inaccessi- ble. How many hundred years it had been inhabited by Bap- tists before William Erbury ever visited the place, we cannot tell. We have no account of him, or any other person, bap- tizing any there before the time we know that there was a Bap- tist church there; that is, in 1663. It is a fact that cannot be controverted, that there were Baptists here at the commence- ment of the Reformation; and no man upon earth can tell when the church was formed, and who began to baptize in this little Piedmonts W^hence came th«se Baptists? It is univer-

20 HISTORY OF

sally believed that it is the oldest church, but how old none can tell. We know that, at the Reformation, in the reign of Charles the First, they had a minister named Howell Vaughan, quite a different sort of a Baptist from Erbury, Wroth, Vavasor Pow- ell, and others, who were the great reformers, but had not re- formed so far as they ought to have done, in the opinion of the Olchon Baptists. And that was not to be wondered at; for they had dissented from the church of England, and probably brought some of her corruptions with them, but the mountain Baptists were not dissenters from that establishment. We know that the reformers were for mixed communion, but the Olchon Baptists received no such practices. In short, these were plain, strict, apostolical Baptists. They would have or- der and no confusion — the word of God their only rule. The reformers, or the reformed Baptists who had been brought up in the established church, were for laying on of hands on the bap- tized, but these Baptists whom they found on the mountains of Wales were no advocates for it. As the Baptists of Piedmont were much disappointed in the reformation of Luther; so these on the mountains of the Principality were, in some degree, dis- appointed in the reformation of their Baptist brethren in Wales; not compromise matters with Austin. Indeed, they were so for the Olchon Baptists were like those Baptists that would much like them, in many things too numerous to be mentioned, that they must have been a separate people, maintaining the order of the New Testament in every age and generation, from the year 63 to the present time.^

Here it may not be improper to remark, that those ministers who were first put to death by the English, through the instru- mentality of that sanguinary saint, known by the name of Austin, were men of learning as well as piety, brought up either in the college of Bangor in the north, or the college of Carleon in the south. These colleges were somewhat similar to the confraternities of our Moravian Baptists, in former times, or the mission house at Serampore, at the present timcf

* Thomas's History. Notwithstanding the Baptists in Wales were very numerous in 1653, yet there were but six or seven churches of the old Baptist order. However, the difference between them and V. Powell and other re- formers, was not a bar of communion. At the same time, it is evident, that thev had a more intimate fellowship with one another. Six of them joined to- gether in an association; namely — Olchon, Llanwenarth, Llantrisaint, Swan- sea, and Carmarthen — the other was the church of Dolan. All the other churches, and numerous religious societies, gathered by the instrumentality of the reformed Baptists, such as Pcmry, Erbury, Wroth, V. Powell, and others, bad not as yet joined this association.

t Any one wno can understand the Welsh language, for farther information loay consult Twrog'e History of the Church, written about the year 600.

THE WELSH BAPTISTS. 21

The following are the names of a few of the most noted Baptist ministers in Britain before the reformation :

8. Dynawt.

9. Tailo.

10. Padarn.

11. Pawlin.

12. Daniel.*

13. Dewi, or David.

1. Faganus.

2. Damicanus.

3. Alban.

4. Aaron.

5. Julius.

6. Gildas.

7. Dyfrig.

The names of several others are mentioned in Welsh manu- scripts, as being noted; but in what respects we are not in- formed: except William Tyndal, who translated the Bible into the English language, and translated the five books of Moses into the Welsh language, in the year 1520; for which he was put to death in 1536. He was born near the line between England and Wales, but lived most of his time in Gloucester- shire. Llewellyn Tyndal and Hezekiah Tyndal were mem- bers of the Baptist church, at Abergaverney, South Wales.

And, also, Tysilio's History of the Church, written about the same time, in a book with a black stone cover. See, also, Taleisin's Poems. Also, several papers in Jesus' College, Oxford. * Dr. Llewellyn's Historical Account, p. 2, See,, also, Martyrology..

22 KI8T0RY OF

PART EX.

Containing the History of the Welsh Baptists, from the Re* formation to the year One thousand seven hundred and seventy.

The folloAving extracts are taken from Evans Martyn's Let- ter, published in the eighth number, sixth volume, of the Pitts- burgh Christian Herald:

'' While the Lord was employing the immortal WicklifF to prepare his way in England, he remembered Wales in his ten- der mercy, and visited her with the day spring from on high. The pioneer in the cause of the reformation in Wales was Walter Brute, who was a native of the Principality, and who had been at Oxford, where he became acquainted with WicklifT, with whom he formed an intimacy, and fully entered into his views respecting the reformation of the church. It is an old adage, that like begets like, which was verified in the case of Brute. Having reflected on the pitiable condition of his coun- trymen, who were bewildered in the haze of ignorance, his heart was moved with compassion. He left the university, en- dowed with the principles, fortified with the intrepidity, and fired with the zeal of his colleague; and fully determined to resist the delusions and abominations of the secular church even unto blood, he entered his native land, where he soon dis- tinguished himself." " Fox says, that Walter Brute was ' emi- nent in learning, gifts, knowledge, zeal, and grace.' "

" He fearlessly sounded the trump of God throughout the land, until, in a few years, the huge temple of Antichrist began to crumble, and its gilded worshippers to tremble for their safety. As his weapons were those of truth and righteousness, and his cause the cause of God, his victory was certain, and he soon became instrumental in rescuing the prey from the mighty, and in delivering many lawful captives. His disinte- restedness becoming generally known, and his labors of love appreciated, he found a number of steady friends among high ond low. It may be supposed, that in traversing the country

THE WELSH BAPTISTS. 23

to preach the truth, and to seek the lost sheep of the house of Adam, that the established churches were closed against him ; for we learn that he was preaching from house to house, and in the chief places of concourse and elsewhere, and conducting the worship of God with the greatest simplicity. He main- tained that baptism was not necessary to salvation; and that it was to be administered to adults subsequently to conversion. And he frequently took occassion to protest against the doctrines and discipline of the established church. His zeal for the truth and his exposures of the papacy, soon elicited the hostility of the clergy, and fixed upon him all the envy of the sons of the ciiurch. Such was the importance attached to him and the cause he promoted, and such a wonderful reformation he had been instrumental in producing, that all the attempts of ecclesi- astical judicatories, and of the ministers of the civil law, to ar- rest his progress, were vain and ineffectual. Finally, a petition was presented to Richard II., king of England, praying his majesty to interfere in behalf of the church, in the prosecution of the heresiarch, Walter Brute, whose words the land was not able to bear. The insolence, oppression, and exactions of the clergy, had become quite intolerable to the lords and squires, whose hereditary high-mindedness would not suffer the sons of Levi to surpass them in authority or splendor. Many of the great congratulated Brute in putting a check to the clergy, from no other principles than those of personal interest and envy; and gladly availed themselves of the opportunity to chastise their powerful rivals. Besides, the reformation had so exten- sively prevailed among all ranks, that some of the great and nobles were pious reformers, and others were impelled to yield to the force of public opinion.

In the year 1391, the king, wishing to show favor to the church, issued a letter to the nobility of the Principality, in which he imperiously enjoined them to assist Dr. John Trev- nant. Bishop of Hereford, in apprehending and punishing Wal- ter Brute and his adherents. Notwithstanding the peremptory command of the kins;, and the unwearied vio^ilance of his ene- mies, he was permitted to proceed unmolested in the prosecu- tion of his work, till the year 1393, when he received a citation to appeal' before the Bishop of Hereford, to answer to certain charges of heresy. Fearless of consequences, the reformer made his appearance on the affixed day, and presented a wTit- ten testimonial in defence of himself and of the truth for which he was an advocate. In that testimonial, he avowed his belief in the doctrine of the Trinity ; in the sufficiency of the Scrip- tures, as the infallible rule of faith and practice; in the divinity

24 HISTORY OF

•of Christ; in reconciliation through his atoning sacrifice; in the work of the Holy Spirit, &c., &c. In this defence, he also took opportunity to prove that the pope was the Antichrist spo- ken of in Scripture ; and that the Roman church was Babylon the Great, whose fall he described and proved in a lucid man- ner. For some reasons, unknown to the writer, the stern re- former was discharged before the trial had actually taken place, and nothing is known of him after that event. We cannot imagine what induced the judges to dismiss him without any examination. They were probably led to such a course, for fear of violence from his followers, who were no less zealous for their moral deliverer, than against all the orders of the po- pish clergy.

" Shortly after our reformer had sounded the alarm against the strong holds of the kingdom of darkness, and had exhorted his countrymen to ' come out of Babylon that they might not partake of her plagues,' numbers broke their fetters asunder, and not a few among the clergy became witnesses for the truth* In the reign of Richard II., and some of the subsequent reigns, Davydd Ddu [David Black], of Hiraddug, on the borders of Cardiganshire, and John Kent, D. D., of Grismond, in Mon- mouthshire, distinguished themselves as steady reformers, and by their preaching and writing were the means of effecting a great amount of good."

" The reformers knew of the obstacles to an extensive revi- val of God's work, or to give an unshaken and permanent basis to the reformed religion, while the people were destitute of the Holy Scriptures. These considerations induced Davydd Ddu to undertake the translation of the Bible, or at least some por- tions of it, into Welsh ; specimens of which are now extant* By the philanthropic and Christian industry of several friends of the reformation, portions of the Sacred Word were very ex- tensively circulated. Dr. Kent, who was withal a respectable bard, labored by the efforts of his pen, in prose and verse, to reclaim the clergy from their indolence and vices, which he manfully exposed. Both these divines were stigmatized as ma- gicians ; and various are the traditions respecting their disputes with familiar spirits, and their sagacity in cheating the devil. It may be fairly conjectured that these drolleries were circulated by the clergy, to prejudice the minds of the people against the reformers. Yet all the efforts of the clerical order to cool the zeal of these men, and to retard the progress of truth, were nu- gatory. Revivals took place in the cloisters, and several monks came forth froni within their secluded walls, and let their light shine, iri all its b.:('iltiai;icy, before men. It was stated

THE WELSH BAPTISTS. 25

to the writer, by a celebrated antiquarian, that such was the progress of the reformation, that in the monastery of Margam, in Glamorganshire, a large majority of monks had left it, and had rallied round the standard of the reformers. This was the only cloister of which I have any definite and substantiated ac- count, as a theatre of revival ; but it is extremely probable, that the same divine effects extended to other religious houses. Tho- mas Evan ab Rhys was a monk from this monastery, and from the extant traditions in regard to him, we can form an idea of his ardent temperament and indefatigable exertions. When this devoted man was traversing the hills and valleys of Wales, to call his countrymen to awake to righteousness, persecution had assumed a formidable aspect, and the fulminations of the pontiff and his subalterns had spread terror, even in those warm bosoms where the principles of the reformed religion had been planted. Rhys was compelled to itinerate not only at the constant peril of detection and death, but under the frequent denial of the rites of hospitality, and often destitute of the means of subsistence."

" Such were the struggles which some had to encounter, to prepare ^\^ales for a brighter day, and for a more tranquil and blissful period, for which ages yet unborn shall reap the most substantial benefits, and ascribe undivided praises to God for the instruments he employed to accomplish his work."

In the year 1586, John ab Henry, called by the English John Penry, an Episcopalian minister, who had a very liberal edu- cation, and who was a very acceptable preacher in both the colleges of Oxford and Cambridge, dissented from the church of England and became a Baptist minister. Immediately he commenced preaching to his countrymen throughout the Prin- cipality. He became the ringleader of those Baptists in Wales, who never had and never would, bow the knee to the great beast of Rome, nor any of his horns in England. He was noted for piety, ministerial gifts, and zeal for the welfare of his countrymen. He was a native of Brecknockshire, and the first who publicly preached the gospel among the Baptists in Wales, after the reformation ; which implies that the gospel w-as, more or less, privately preached among the Baptists, on the Welsh mountains, during the whole reign of popery. He also wrote and published two books.* Mr. Anthony Wood, an Episcopa-

* A View of some parts of such Public Wants and Disorders, as are in the service of God, within her Majesty's country of Wales; with an humble Peti- tion to the High Court of Parliament, for their speedy Redress. The other was. An Exhortation unto the Governors and People of Wales, to labor ear- nestly to have the preaching of the Gospel planted among them.

3

26 HISTORY OF

lian minister, says that John Penry was the worst enemy the church of England had through the whole reign of Queen Elizabeth. He calls him a most notorious Anabaptist, of which party he was, in his time, the Corypheus. As such, he had to die the death of a martyr, in the year 1593, in the 34th year of his age. He was remarkably active and useful while he lived, and died triumphantly shouting, victory, victory, victory, through the blood of the cross ! O death ! where is thy sting ? O grave! where is thy victory?

In the year of our Lord 1620, Erbury and Wroth, ministers of the gospel of the church of England, established by law in Wales, dissented from that establishment. In what particular steeple-house Mr. Erbury officiated, what were the means of his conversion, and wliat were his reasons and motives for dis- senting, we have not been able to ascertain from any written or printed document; but from what we have read of him, since he became a Baptist minister, we evidently see that he was a good man, and a very eminent minister of the gospel of Christ, who had his share of persecution as w^ell as Mr. Wroth. Their history is so blended, and their attachment to one an- other, seemed to be so great, that we cannot well separate them. However, Mr. Thomas of Leominister, in his Welsh history of the Baptists in Wales, informs us, that he found the following account, in a written paper in Monmouthshire, relative to Mr. Wroth: A certain nobleman, in Mr. Wroth's parish, having occasion to go to London to attend a law-suit, and having been successful, as soon as the news reached home that he had gained the victory, Mr. Wroth the vicar, being very fond of music, bought a new violin, for the purpose of joining the no- bleman and his friends on their return, in feasting, music, and dancing. The time was appointed, great preparations were made, and the vicar, with his new violin, ready to receive him, when the news came that he was dead ; so that their great rejoicings wei*e turned to bitter lamentation and mourning. The vicar immediately fell upon his knees, and for the first time in his life he prayed : Yes, he prayed from his heart ; he most earnestly and fervently prayed, that the Lord would bless that solemn event to them all; that the widow, the fatherless children, himself, and all their friends, relatives, and connec- tions, might consider the frailty of life, the vanity of the world, the certainty of death, and the importance of eternal things.

This circumstance was the means of his conversion to God. He then began to study the word of God, and preached with power and energy, as one having authority. Now he most earnestly endeavored to glorify G<xl, to exalt the Savior of gin-

i'

THE WELSH BAPTISTS. 27

ncrs, and to save precious and immortal souls. Tliis new way and new manner of preaching, made a most wonderful excite- ment in the country; so that many cried out, " what shall we do to be saved," and others persecuted them. But they travel- led and preached together, through the whole region, showing the nature and the requirements of the rcHgion of Christ, in such a manner that the vicars and the great men were most (h-eadfully offended at them. But these two missionaries of the cross were not discouraged by the rage of carnal and wordly- mindcd men. The cause in which their hearts were engaged was the cause of God. Glory to God in the highest, peace on earth and good-will to men, was their motto. They considered the man who becomes instrumental in savinor one soul from eternal ruin, as doing more good for his fellow creature, than if he were to give him all the riches of the universe. The most profound philosophers, the wisest statesmen, and the most refined metaphysicians, with all their resources of natural light and solid reason, leaves the mind in a bewildered state, desti- tute of the knov/ledge of the only way that sinful men can be restored to the favor of God, consistently with his veracity, the requirements of his violated law, and the demands of divine justice; but our Welsh missionaries directed their countrymen to Calvary, to the sufferings and death of Christ, where divine justice shone with more splendor and glory, than if all man- kind were under the wrath and displeasure of God forever; where divine mercy appeared brighter, than \^ we had been saved without the execution of justice; and where it was mani- fested, that the rights of divine government are so sacred and inviolable, that they must be maintained though the spotless Lamb of God should fall a sacrifice for sin. It appears that this was the grand theme upon which they dwelt; the truth which God has blessed to the conversion of our forefathers on the Welsh mountains. But the more active they were in their Master's service, the more enraged was the Prince of Darkness, with his allied powers and confederates on earth. Both of them were soon taken up and sent to London, to be tried for their crime. In the year 1633, they received their .sentence, and in the year 1635, they were turned out of their parishes.* But they cared not for these things. They preached the gospel from house to house, from valley to valley, and from mountain to mountain. By this time the Bible was

* See Neale's History of the Puritans, vol. 2, pp. 252, 275. Bennet's Mc, morial of the Reformation, p. 75. Rapin, vol. 1, p. 141, Athen, Oxon, vol. 1, col. 258, (fee.

28 HISTORY OF

printed in the Welsh language, and the people began to search the Scriptures, and found that it was even so therein recorded. Some of Mr. Erbury's Letters to Mr. Morgan Lloyd, and one letter to the Baptist churches in South Wales, may be seen in Mr. Thomas Meredith's book printed in the year 1770, in the Welsh language, and were it in our power to get at that book, we should have been glad to present it before our readers. The first Baptist church in Wales since the reformation, was conr stituted by Erbury, on the plan of strict communion, in 1663. The second was constituted on the principle of mixed commu- nion, in the year 1639, at Llanfaches, in Monmouthshire, by Mr. Wroth, assisted by Mr. Jesse^ of London. Mr. Wroth be- came the pastor of the church at Llanfaches, and labored among them the remainder of his days. Mr. Erbury did not settle any where, but preached in many places. We have not seen any account of the death of these servants of God, but we are inclined to believe, that as they lived the life of the righteous, so, also, they died the death of the righteous.

Vavasor Powell was born in Radnorshire, South Wales. He was brought up a minister in the established church, and for some time officiated at Clun, on the borders of Shropshire. One day, as he was breaking the Sabbath, one of the people called Puritans, sharply reproved him ; so that he became con- cerned about his soul. Soon after he went to hear Mr. Cra- dock and others preach, and by the blessing of God on the preaching of the gospel, he was brought from the broad to the narrow road. He was inclined to suffer affliction with the peo- ple of God, rather than to proceed in the ways of sin and folly. Soon afterwards he was baptized on the profession of his faith, and became a very popular preacher among the Baptists in Wales, in the year of our Lord 1636. He was one of the most zealous and useful preachers in the Principality. He oflen preached throughout Wales, and in many parts of England. Being a man of liberal education, he was remarkably fluent in both lanojuages. He suffered much for the cause of Christ. In 1642, he was obliged to leave his native country, and to escape for his life, for preaching the gospel ; but he returned in the year 1646, and preached boldly throughout the whole country; sometimes in the churches, sometimes in dwelling houses. Yes, he often preached salvation free in Jesus' name, in the public markets, in the woods, and on the top of the mountains, to very large and crowded congregations. In his time, the state of

* Mr. Jesse was then an Independent, but became a Baptist minister, soon ■afterwards.

THE WELSH BAPTISTS. 29

religion in Wales suffered much from the frowns and smiles of earthly courts. In 1641 the war commenced between King Charles and the parliament. In 1648 the king was conquered. In 1658 Cromwell died. In 1660 King Charles the second returned to England, and a most horrid persecution commenced. When they had a king to reign over them, langimge is inade- quate to express the sufferings of our Welsh brethren ; and while they were without a king, they were too highly exalted in honor and dignity.

After the return of Charles the second, many of the Baptists in Wales were imprisoned, without either judge or jury, or any sort of trial or regular commitment w^hatever. Hundreds of them were taken from their beds at night, without any regard to age, sex, or the inclemency of the weather ; and were driven to prison on foot, fifteen or twenty miles, and if they did not keep up with their drivers on horseback, they were most cruelly and unmercifully whipped. And while their drivers would stop to drink at taverns, the poor sufferers were pounded like cattle, during the pleasure of the king's friends ; and their property was forfeited to the king, except what was deemed necessary to defray the expenses of their drivers. All this was only the beginning of sorrows. It was nothing in comparison to the sufferings they endured, for the space of six and twenty years afterwards; when King William landed in England, on the 5th day of December, 1688 — a day for the manifestation of the goodness of God in a very peculiar manner; for even a yoke is far better than a most dreadful heavy yoke, but liberty is ten thousand times better than either.

Vavasor Powell had to endure his part in all these persecu- tions. He was immured in no less than thirteen prisons. In fact, he was in prison all the time from the restoration of Charles the second to the end of his life; which happened on the 27th day of September, 1670. His last illness continued about a month. He greatly rejoiced with joy unspeakable and almost full of glory, under the consideration that he was so near eternal glory. There wer€ no less than twelve elegies published by his friends on his death. Some of the Episcopa- lian ministers wrote against him, and called their book *' The Hue and Cry," which he most nobly answered. The title of his book is, " Examen et Purgamen Vavasoris." " He was a most successful preacher of the last generation; a faithful wit- ness to the present generation ; and a good pattern to the next generation."* He was the means of gathering and forming the

* The above is engraved on his tombstone. See Thomas's History. Alfi«i Vavasor Poweirs Life.

3*

30 HISTORY OF

church at Llanbrynmar, and several other congregations, con- sisting of five or six hundred communicants, who were not then regularly formed into churches.

Howell Vaughan was the first pastor that we know of, in one of the first Baptist churches formed in Wales, called Olchon, on the borders of Herefordshire. Though the church was re- freshed through the instrumentality of Mr. Erbury, and often fed by the labors of Vavasor Powell, yet neither of them was properly the pastor of the church at Olchon. What time Howell Vaughan commenced preaching we know not, neither can we find out when and where he was ordained. But, how* ever, we find him the pastor of the church at the time of the reformation. He was not a learned man, like Erbury, Wroth, and Powell, as he never had a college education ; but he w^as a plain, conscientious, and godly man, remarkably w^ell versed in Scripture. He was a very good preacher, w^ell calculated to feed the church of God with knowledge and understanding. The church under his pastoral care, though small at first, in a short time increased most wonderfully. This part of Zion's tent, through the labors of H. Vaughan, was so enlarged, that in the year 1649, it reached as far as Hay and Clifford. Hay being a market town, and many of the members living there at this time, it was thought best for the church to meet there. And the first meeting-house since the reformation, belonging to the Baptists in Wales, was built there. However, after the branches were formed into separate churches, the mother church met at the old place. There is no meeting-house at Olchon to this day. Our old mother has brought forth an3 raised up many daughters, and has assisted them in building large and elegant houses, while she herself dwells in a cabin. And we are sorry to say, that she is too much neglected by her children. The place of her habitation was well chosen in the time of persecution ; being situated between two mountains, almost impassable, and altogether so for the silver slippers ol' this day. We have not seen any account of the death of H. Vaughan. We find him in the first Baptist association formed in Wales since the reformation, held at Abergavenny, Men* mouthshire, on the 14th and 15th days of August, 1653. We have been informed, that he was well calculated to feed the church of God with knowledge and understanding. Zeal with- out knowledge is like an ignis-fatuus. He, therefore, taught the people to know themselves; to know something more of God ; to know something more of Christ ; and something more of the glorious things exhibited in the gospel. For every one that loveth is born of God and knoweth God. It was his ear*

THE WELSH BAPTISTS. 31

nest prayer, that their love might abound more and more, in knowledge and in all judgment; that they might put on the new man, which is renewed in knowledge j that they might increase in the knowledge of him, whom to know is life eternal. He, therefore, endeavored to enlighten the understanding, not to amuse his hearers with lively conceptions of shapes and co- lors, or of voices and sounds ; for there is nothing more delu- sive than mere impressions on the imagination, while the under-* standino- is not illuminated. He also taui^ht them the difference between speculative knowledge, and that knowledge which is connected with the affections, in which there is something that not only sees but also feels.

William Thomas began to preach at Llanfaches, Glamorgan- shire, in the year 1638, about twelve months before the church was formed there; which was the second church formed in Wales since the reformation. Mr. Wroth being old, William Thomas was ordained his co-pastor, and labored with accept- ance and success, until the year 1641, when by reason of per- secution in that part of the world, he fled to another, and ar- rived in Bristol, England; where he preached and baptized a great many. He was a very learned man, brought up in Ox- ford college. He did not settle over any congregation in Eng- land, but kept school in Bristol, where many young ministers were educated. In Cromwell's time, he returned to Wales, and preached in St. Mary's cliurch, near Swansea. He was turned out of that church on the restoration of Charles the se- cond. He kept school afterwards at Swansea, and often preached at Carmarthen, and other destitute places. After he was turned out of St. Mary's, he became a member of the Bap- tist church at Swansea. We have an account of his having been sent as a messenger from Swansea to three associations. Before his death he returned to Llantrisaint, near Llanfaches, from where he went to Bristol. At this time the Baptists met at Llantrisaint. In the association held at Abergavenny, this church proposed to revive the old plan of supporting ministers in weak and destitute churches ; which w^as for the strono^est to help the weakest. William Thomas was appointed home mis- sionary for six months, and received from Swansea, £5 ; Llan- trisaint, £2 10^.; Carmarthen, £2 IO5.

William Thomas died, July 26, 1671, and was buried at Llantrisaint,

Our Welsh brethren were great advocates for the ancient order of things. They adopted the old plan of supporting mis- sionaries. The gospel, through the channel of missions, has made its way to many parts of the world; and through the

32 HISTORY OF

very same channel, will shortly go over the whole world. Our blessed Redeemer condescended to undertake a mission into this sinful world. God so loved the world, that he sent his only begotten Son; and in every sense of the word, he was a missionary while he was upon earth. And the apostles who drank deep into the same Spirit, and having received their commission from Christ their head and leader, to go into all the world, became so many missionaries to proclaim salvation free in Jesus' name. These missionaries are dead, but the God of missions ever liveth, to raise up new missionaries, to assist and protect them, and to bless their labors.

Is it absolutely necessary that sinners who live in darkness, without hope, and without God in the world, should hear the gospel? that they should repent and believe the gospel? that they should be partakers of that faith that purifieth the heart? that repentance that needeth not to be repented of? that Chris- tian watchfulness against sin? that vehement desire for a holy life? and that zeal which is according to knowledge? If it is, will not that love which is stronger than death, constrain them to deny themselves, take up their cross, and follow the Lord through evil and good report? And how are they to be made partakers of these precious graces? Faith comes by hearing the gospel, and the gospel comes by the means of missionaries. But how can missionaries preach except they be sent? And who is going to send them empty-handed? The age of mira- cles is gone; and God has ordained that those who devote themselves entirely to the preaching of the gospel should live of the gospel.

" Roger Williams was born in Wales, in the year 1598. He w^as brought up a lawyer, under the patronage of Sir Ed^ ward Coke ; but finding that employment not agreeable to his taste, he turned his attention to divinity. His preaching was highly esteemed, and his private character very much revered; but as he embraced the sentiments of the Puritans, he was so much exposed to suffering, that he was compelled to leave his native country. He embarked for America, on the 5th day of February, 1631. He preached first at Salem, and afterwards at Plymouth, New England; but on account of his Baptist sen- timents, and the doctrine of liberty of conscience, of which ho was a great advocate, he was banished from New England in the year 1636. He ventured among the savages, pitched his tent, near a spring* of water in the wilderness, and called the name of the place 'Providence.' Being kindly received and

* Now near the Episcopal church in Providence.

THE WELSH BAPTISTS. 33

highly esteemed by the Indians, he soon learned their Ian* guage, and bought of them that tract of land now known by the name of Rhode Island. He became the parent and found- er of that state, and was the first who planted the standard of liberty on the American shore. Many of his friends soon re- paired to the new settlement; and by the assistance of Sir Henry Vane, he obtained from England, a free and absolute charter of civil incorporation, dated March 17, lt>44.

In the year 1639, he formed a Baptist church at Providence, Rhode Island, which is the first church of the Baptist deno- mination in America. The second was founded at Newport, by John Clark in 1644. The third, which is the second church in that town, w^as founded 1656. The church at Swan* sea began by our Welsh brother, John Miles, was the fourth Baptist church in the New World.

Roger Williams, as a scholar, as a Christian, and as a minis- ter, was truly respectable. He was one of the most disinte- rested men that ever lived, and a most pious and heavenly* minded soul. It is said of him, that instead of showing any revengeful temper, he was continually employed in acts of kindness and benevolence to his enemies.

Roger Williams justly claims the honor of being the first le- gislator in the w^orld, who fully and effectually provided fox^- and established a free, full, and absolute liberty of conscience;* for the true grounds of liberty were not fully understood in America, until he publicly avowed that Christ alone is king in his own kingdom. Liberty of conscience, as the most darling principle, was planted in the soil of Rhode Island by this emi- nent Welshman, long before the red men left it, or even the lofty forests were laid waste, and has been transmitted from father to son with the most studious care. It was interwoven in every part of the state constitution, has extended its influence to all transactions, both civil and sacred; and in no part of the world has it been more inviolably maintained. It is the glory and boast of Rhode Island, that no one within her bounds was ever legally molested on account of his religious opinions, and that none of her annals are stained with acts to regulate those important concerns, which lie wholly between man and his Maker.

Roger Williams not only founded a state, but through his in- fluence among the Indians, he became the Savior of all the other colonies. He held his pastoral office four years, and then re- signed the same to Mr. Broom, and preached among the Indians^

* Governor Hopkins.

34 HISTORY OP

until he died in the year 1682, aged 84, and was buried in his own lot, near Mr. Dorr's house, on Benefit street. Providence, Rhode Island."*

Hugh Evans was a native of Radnorshire, South Wales. He began to preach in the year 1642. He was the first settled minister in that county. On account of wars and commotions in his native country, he went to Coventry in England, when he was young ; and there he found the Lord gracious to his soul; there he was converted, baptized, and received as a mem- ber of the Baptist church. He proved to be a very godly and lively man in religion. After he began to preach, he felt much concern for the state of religion in Wales. His love for the truth and for his country was most wonderful. He even de- spised the honor and riches of which he had a good prospect in England, and settled with his poor countrymen in Wales. Having, however, received a liberal education, under the in- structions of Rev. Jeremiah Ives, before he returned. He was a very laborious, useful, and acceptable preacher, all the days of his life. Through his instrumentality, the church at Dolan, in the county of Radnor was formed. He died in the year 1656. Paul-like, this good man could say the truth in Christ, his conscience also bearing him witness, that he had a great heaviness and continual sorrow in his heart, for his kinsmen according to the flesh; so that it was his most earnest desire, that he should be set apart by Christ his heavenly Master and glorious Redeemer, to preach the everlasting gospel to them. Like Paul, who reasoned of righteousness, temperance, and judgment to come, Mr. Evans always considered mankind, not- withstanding the depravity of their nature, as reasonable crea- tures, who are under the greatest obligations to love God and keep his commandments; for the worship of God is a reasona- able service. Nothing is more rational than the testimony of Divine Revelation, that God is a Spirit, and, therefore, they that worship him must worship him in spirit and in truth ; that God is love, therefore we ought to love him; and that God is good, merciful, just, and holy, therefore we should consider it our privilege as well as our duty, to live holily, soberly and righteously; to be holy, for God is holy; to render to every one his due; to render to God the praise and adoration due to his name, and the obedience due to his commands; and to be just and honest in all our dealings with our fellow creatures: this is our reasonable service.

Morgan Lloyd began to preach in 1643. He was converted

* Benedict's History of the Baptists in America.

I

TUE WELSH BAPTISTS* 3.^

under the ministry of Mr. Cradock, an Independent preacher. He was a very wise, shrewd man, remarkable for ready an- swers, and a very acceptable preacher throughout Wales, both North and South. A great man for deepness of thought and correctness in composition; but often too mysterious in his ex- pressions. He kept up a regular correspondence with Mr. Erbury. Those letters contain very valuable matter, relative to the labors, 551 ifTe rings, and success of both of them. Morgan Lloyd published several small books in Welsh ; such as Llyfr y tri Aderyn; Gair o'r Gair; Yr Ymrhoddiad; and others.

We have seen a copy of a letter which he wrote to a friend in Welsh, in the translation of which we must acknowledge that we are not able to do justice ; not only owing to the differ- ent idioms of the two languages, but on account of the peculiar turn of mind of the person who composed the original. But, however, for its antiquity it should not be entirely lost :

" Wrexham, the 14th day of > the 11th month, 1655. \ ^ Dear Madam :

" Many who have misspent their breath in life are asthma- tical in death. Redeem the time, for with you also the days are evil. You should always consider that the true God is a sufficient God. Every thing that you see in this world as a branch, is in him as a root. Rejoice in the invisible goodness. Those that are planted in the house of the Lord, shall revive in their old age as the corn, and shall grow as the vine spoken of in the 14th chapter of Hosea. In the midst of the storm, they have that anchor spoken of in Hebrews, 6th chapter. Many souls are fast asleep. Some are half awake, and they will be nodding when the Bridegroom shall come. But death will shake them ; yes, it will shake them from the world and the things thereof. Ask the Lord to awake you in this life, that the peace of your soul may not be disturbed hereafter. When you feel within you any spiritual pain, you must think that it is a wind of love from God, to winnow the chaff from the wheat in your heart, that Christ may be chief within. We all here, in the goodness of God, salute you and my sisters.

" MoR. Lloyd."

Writing to his mother-in-law, he says :

" You have a little grand-daughter here, of the name ot Elizabeth Lloyd. It is nothing but a candle lighted by the blessed Father of our Spirits. But for your daughter, my dear

36 HISTORY OF

wife, the Lord has enlarged upon her when she was in distress^ Consolation will come, if we will wait for it with an easy mind. Let God do his own work and let us do our work.

" MoR, Lloyd."

We have not seen any account of the death of Morgan Lloyd. He must have had his share of persecution, under Charles the first, for five years at loaet after he began to preach. Many good ministers at that time left their native country, and have never been heard of since. Some went to America, whose names are highly spoken of by American historians, of whom the Welsh have no account whatever. It is said that Morgan Lloyd was in the habit of riding a very good horse. Once meeting with two gentlemen — one a lawyer, the other a jus- tice of the peace^ — the magistrate said, " Why do you ride such a good horse, sir? why don't you ride an ass like your Mas- ter?" " His Majesty has converted so many asses to justices that an ass cannot be found for money," was the reply. " Well done," said the lawyer; " but I find that his Majesty cannot teach them so much wit, as to mind their own business and let other people alone."

Thomas Watkins began to preach at Olchon in 1643. He lived at a place called Maes y ffin, near Capel y fiin. He lived through the whole persecution of the two Charles, and enjoyed six or seven years of calmness afterwards. He was one of the most laborious and most successful ministers in the Principality. He was well calculated for the discipline of churches. For this very purpose he was sent for, in the year 1668, by the church at Rhydwilim, Carmarthenshire, the dis- tance of near one hundred miles* We may safely say, that as a man, he was much respected; and as a preacher, though plain, yet he was truly evangelical. His sermons, though not ornamental, were particularly scriptural; and he often was hio"hly favored with the presence of his divine Master. He lived and acted up to the profession which he made, and the character which he sustained. Yes, verily, he was a burning and a shining light, who not only enlightened the understand- in^, but warmed the hearts of many. He left behind him a jrood name, which is ten thousand times better than silver and gold, or the most precious ointment.

Tliomas Watkins had a peculiar turn of mind, to manage unruly members; to teach the churches to do all things de- cently and in order; to have compassion on one another; to love one another; and to be pitiful and courteous, not rendering evil for evil, or railing for railing; to avoid any root of bitter-

THE WELSn BAPTISTS. 37

ncss. He was a very strict observer of the golden rule in Matthew 18:15, and would never suffer any case to come to the church when that rule had been neglected. And when any one brought any thing to the church, in any manner contrary to that rule, no notice was taken of it; but the person who vio- lated the rule, in bringing any case to the church contrary to it, was recognised by the church as an offender — not against them as a church, nor against any individual on earth — but as a violator of the positive law of Christ the Head of the church. Carnal reason teaches that it is the duty of the offender to go to the offended, but the law of Christ commands the offended to go to the offender. If thy brother offend or trespass against thee, go and tell him his faulty between thee and him alone ; which ought to be done in the spirit of the gospel, and every punctilio of that rule should be observed; and if the case must come to the church at last, both the offender and the offended should abide by its decision. This is mentioned, as a specimen of the manner by which Thomas Watkins observed the order of the house of God. Our limits will not admit us to enlarge. Walter Prosser was born at Llanelly, Carmarthenshire. It appears that he and one Mr. Meredith, began to preach in that part of the world, about the year 1644. What became of Mr. Meredith we know not. It is supposed that he went to America, because of the persecution in Wales. As for Walter Prosser, he went to Olchon, the Welsh Piedmont, at the foot of the Black Mountains, in the year 1652. He was a messenger from that church to the association at Abergavenny in 1654, when he was appointed to devote some of his time to supply the church at Carmarthen, then destitute of a pastor, though the two churches are about eighty miles distant from each other. It was not a strange thing in those days, for ministers to supply churches one hundred miles apart, while some good and even great preachers in Wales , at present, never have been fifty miles from home.

Walter Prosser was not learned, but he was a gifted and ac- ceptable preacher. In Cromwell's time he removed from Ol- chon to D red y nog, in Monmouthshire, and preached there until the restoration of Charles the second, when he was driven from there. Afterwards he joined the Baptist church at Llantrisaint, in the neighborhood of Dredynog.

Notwithstanding Charles the second was not much better than a devil incarnate ; yet to whip the Baptist ministers out of the steeple-houses was not one of his worst actions, if he had let them alone afterwards; for they had no business there. Those houses better became the tithe-gatherers than the mini^-

4

38 HISTORY OF

ters of the cross. Worldly prosperity, pomp, and grandeur, are dangerous; and however contrary to reason, or common sense, and however painful and disagreeable to flesh and blood is persecution, yet it winnows the chaff from the wheaty and unites the people of God together in love; so that they may value their privileges, and be more earnest before God in prayer. May the happy inhabitants of the United States of America praise God for their liberty, and always recollect, that where much is given, much is required.

John Miles began to preach about the year 1645. He was the founder of the Baptist church at Swansea, Glamorganshire, South Wales. He was one of the greatest advocates for close communion in the Principality, in his time, and the leading minister of the Baptist denomination in Wales.

The church at Swansea was formed in the year 1644. In that year, John Miles, the pastor of the church at Swansea, wrote a letter to the church of Olchon, in which he promised to pay them a visit and defend the practice of close communion ; which also he did. And in the following year, he sent there another epistle on that subject, which may be seen recorded in the church book at Abergavenny.

In 1651 he was sent as the representative of all the Baptist churches in Wales, to the Baptist ministers' meeting, at Gla- zier's Hall, London, with a letter giving an account of the peace, union, and increase of the Baptist churches ; and returned with a written letter from the London ministers to their brethren in Wales, in which they were advised to form new churches; so that their members who lived at a distance, might be made more useful ; and that several of the small churches so formed should meet together, as often as convenient, to break bread. And as their ordained ministers were comparatively few, they were advised to look out for the most gifted among themselves, by whom they might be edified in the Lord ; for, in so doing, they might find out some to labor in word and doctrine among them. Mr. Miles wrote an excellent letter to the new-formed church at Abergavenny, which they most preciously preserved, for the l>enefit of the rising generation.* In the year 1600, after the restoration of Charles the second, he was most dreadfully per- secuted ; when he fled for his life to New-England, in North America. Mr. Thomas, our Welsh historian, concludes by observing, that if ever any accounts of the Baptists in America should be published, and ever come to Wales, he would most sincerely hope, that some farther account of our dear brother

* It is recorded in their Church Book.

THE WELSH BAPTISTS. 39

Miles may be seen by his countrymen ; which we are sorry to say has not been realized to this day.

However, this moment, while we have Edwards' and Bene- dict's History before us, we must, for the benefit of our Welsh brethren, once more appear before the public, in clothes bor- rowed from American manufacture.

"In 1663, John Miles came over from Wales, and began the church which has continued to this day. He founded a Baptist church at Swansea, in his native country, in 1649, and was one of about two thousand ministers, who were ejected from their places of worship, by the cruel act of uniformity in 1662.* Some of Mr. Miles's company came over with him, and at the house of John Butterworth, in Rehoboth, they, to the number of seven, united in a solemn covenant. Their names were, Elder John Miles, James Brown, Nicholas Turner, Jo- seph Carpenter, John Butterworth, Eldad Kingsly, and Benja- min Alby.

This measure became offensive to the orthodox churches of the colony. The court w^as solicited to interpose its influence; and the members of this little Baptist church were fined, five pounds each, for setting up a public meeting, without the know- ledge and approbation of the court, to the disturbance of the peace of the place. They were ordered to desist from their meeting for the space of a month, and advised to remove their meeting to some other place, where they might not prejudice any other church. f

Not long after, they built a meeting house, near Kelly's Bridge, at the upper end of Warren, on a neck of land, which is now in the township of Barrington. Afterwards it was re- moved to the place where the present meeting house stands, which is only three miles from Warren and about ten from Providence. In 1667, the Plymouth Court, instead of passing the sentence of banishment against this little company of Bap- tists, as the men of Boston had done against Gould and his as- sociates, made them an ample grant of Wannamoiset, which they called Swansea. It then included the extensive territory which has since been divided into the towns of Swansea, War- ren, and Barrington. Barrington and Warren, now in Rhode Island, were then claimed by the Plymouth colony, and after- wards by the Massachusetts government, until 1741.

* As we had closed the Welsh account of Mr. Miles, before we had seen the American Histoiy, it is with pleasure we observe the dates.

t Poor Brother Miles! who would imagine that the demon of persecution would meet thee in happy America, among those people who had escaped for their lives from Old England.

40 HISTORY OF

What is now the town of Swansea became the residence of the Baptists; and no church of the Pedobaptists has ever been estabHshed here, to perplex and fleece them. However, some of their members, who resided in other towns around, were at times harassed with ministerial taxes; but their sufferings, of this kind were trifling compared with what their brethren in other places endured.

Beside the constituent members of this church, there were families of the name of Luther, Cob, Bowen, Wheaton, Mortin, Barns, Thurber, Bosworth, Mason, Child, &c., among the early planters of Swansea; whose posterity are still numerous in the surrounding country.

Mr. Miles continued pastor of the church, until his death in 1683, What few sketches have been preserved of his life, go to show that he bore an excellent character, and was eminently useful in his day.

He lived near a bridge which still bears his name, but a small distance from the present meeting house. He labored frequently with his brethren in Boston, in the time of their sufferings; and at one time there was a proposition for his be- coming their pastor, which was not, however carried into effect.

We are told, that being once brought before the magistrates for preaching, he requested a Bible, and opened at these words in Job — ' Ye should say, Why persecute we him, seeing the root of the matter is in him?' — which having read, he sat down. And such an effect had the sword of the Spirit, that he was afterwards treated with moderation, if not with kindness."*

William Prichard began to preach about the year 1649; formed a church at Abergavenny, Monmouthshire, South Wales, 1652; was ordained pastor of that church in 1653. He was one of the original thirteen that constituted the church, and con- tinued their faithful, laborious, and highly esteemed pastor, for sixty years, through the whole of the most severe persecutions of that monster, commonly called King Charles, as well as through the calmness the churches enjoyed in Cromwell's time; and we can truly say of him, what we cannot say of some of his brethren, that he neither courted the smiles nor feared the frowns of earthly courts.

When King Charles the flrst was beheaded, the bishops de-

* Benedict informs us, that large extracts were fallen from the records of the Swansea church, by Mr. Backus, and sent over to Mr. Thomas, of Leo- minister, England, the historian of the Welsh Baptists; but by the expressions made by Mr. Thomas in concluding Mr. Miles's history, as above, it appears those records never came to hand. They must have been lost, if sent by Mr. Backus.

THE WELSH BAPTISTS. 41

throned, and the forms and ceremonies of that worship estab- lished by iaw was done away with, Cromwell's commissioners appointed ministers of every denomination that were willing to officiate in the churches, and to receive payment from govern- ment. And we are sorry to say, that some of the Baptist minis- ters accepted that generous offer. But our Brother Prichard would have nothing to do with that antichristian system. He neither would preach in their parish churches, nor take any money from government for preaching. Not that he did not want money, for he was a poor man, and his church was so poor, that other churches, such as Olchon and Llantrisaint, assisted to support him in the pastoral office. But he would have nothing but the people's freewill offering. He never was an advocate for the union between church and state, under any form of government whatever. The members of the church under his care, were residing at a great distance frome one an- other; so that he was a circuit preacher within the bounds of his own church. As yet, the Baptists in those parts had no meeting houses. About the year 1697, Mr. Prichard had a meetinir house built within two miles of the town of Aberga- venny, in the parish of Llanwenarth, where the church meets to this day; consisting, at present, of about six hundred mem- bers. In the year 1668, he formed a Baptist church at Rhyd- wilim, about one hundred miles from Llanwenarth. In 1689 he attended the general association in London, as the represen- tative of the Welsh churches. In 1696 he formed a church at Blaenegwent, consisting of sixty members when formed. In 1669 he formed another church at Maesyberllan. He was a very diligent and useful preacher, at home and abroad, until he died in the Lord, in the year 1709.

John Tombs. In the year 1653, there was a public debate on baptism, at Abergavenny, between Mr. Tombs and Mr. Cragg: the former a Baptist, the latter a Pedobaptist. Many were convinced that believers are the only subjects of baptism, and that immersion is the only mode of baptism ; and more than forty persons were baptized and added to the church under the pastoral care of Mr. Prichard. We do not know from where Mr. Tombs came to Abergavenny. How long he continued there, and what became of him afterward we cannot tell. He most dreadfully irritated and mortified Mr. Cragg, and most nobly defended the Baptist principles. This is all we have ever read of him.

Abbot was a Baptist preacher in the parish church at

Abergavenny, in Cromwell's time. In 1660 he was turned out from there, and joined the Baptist association.

4*

42 ttlSTORY OP

Jenkin Jones was a Baptist preaclier whose name is often mentioned by our Welsh historians; but not one of them has given us any particular account of him. In Thomas's History of the Baptists in Wales, his name is mentioned as a travelling preacher of the Baptist denomination, as early as the year 1541. In Cromwell's time, we merely find his name men- tioned as one of the commissioners that were appointed to examine and judge who were qualified, or rather who pos- sessed those qualifications, w^hich rendered them fit ministers to officiate in the different parishes, and to be paid by government. No doubt the government paid him well while he held that sta- tion; but King Charles made him smart for it. From the his- tory of the church at Rhydwilim, and other documents, where his name is as it were accidentally mentioned, we learn that he was imprisoned in the castle at Carmarthen, for a considerable time. He never became a pastor of any church,* nor was he much esteemed by the Baptists, after he became a commissioner in the regulation of church and state ; which was highly offen- sive to the Baptist churches. They were not so much against a minister's preaching occasionally in a parish church; but they were decidedly against their being supported by govern- ment; and would rather their ministers would never darken the doors of those houses, built by king's-craft and priest-craft, with the poor people's money. The rise and progress of the Baptist interest in Wales, are not indebted to the labors of such men. [n every place throughout the Principality, in the time of most dreadful persecution, where the ministers kept with their flocks, and preached to them by night when they could not preach to them by day, in the woods and on the mountains; and in the times of peace and calmness, led their flocks by the still waters, and fed them with heavenly manna; we positively say, that in every place where the ministers thus acted, there is a Baptist church there to this day. Some of them now con- tain seven or eight hundred members; and many of their per- secuted ministers and members have heard the joyful sound, " Well done, ye good and faithful servants."

Thomas Parry was baptized and joined the church at 01- chon, about the year 1641, and continued therein an honorable member, main pillar, and assistant preacher, for the space of sixty-eight years. The church met in his dwelling-house called Wenalt, most of the time of those dreadful persecutions under tho reiffns of Charles the first and Charles the second. Just at

* In CromweH's time ho ofRciatcd in the parish church of Llangatwg, near K-oath, Olamorganahire.

THE WELSH BAPTISTS. 43

the time the war commenced between Charles the first and the Parliament, when those bold and zealous ministers of the cross, Vavasor Powell, William Thomas, and others, were obliged to escape for their lives from their native country, behold our Brother Parry steps forward, takes hold of the rope, and pulls with all his might. He strengthens the hands of Vaughan, Prosser, Watkins, and others, by a hard pull, a long pull, and a pull altogether. Like a noble general, he takes hold of the flag, marches forward, and cries out aloud that he never was born to die on the field of battle, and that even he that loseth his life shall find it. In the name of his God he hoisted up his banners. He cared not for the sword, the famine, and flames of fire, to which the people of God at that time were exposed. His dwelling house was the Jerusalem of Wales, to which pil- grims resorted and found themselves refreshed both in their souls and bodies. He was really a hospitable man, in the Welsh sense of the word.

When he was young, it pleased God to visit him with a very severe affliction. In his affliction he dreamed that he was dead. He saw two different places before him: one of thern was a very terrible and miserable place, where innumerable multitudes of the human race are eternally tormented in that fire which is never quenched, and where their worm dieth not, bound with chains of darkness, to be reserved unto the judg- ment day; where there is not the least drop of mercy — not so much as a drop of cold water to cool the tongues of those miserable beings; where there is no light, but utter darkness; where all carnal pleasures are lost in eternal sorrows; where there is no hope to all eternity, and no better company than devils, the messengers of destruction; and where the wrath of God is poured out without mixture, and the smoke of their tor- ment ascendeth up for ever and ever, under the most painful sensation of every thing that is bad, and the eternal loss of every thing that is good.

The other place was so unspeakably glorious, that ear hath not heard, eye hath not seen, neither hath it ever entered into the heart of man, to imagine the glory of those heavenly man- sions, where there is no serpent to tempt; no sorrow, nor pain, nor death; no darkness of mind, and no evil heart of unbelief; but white robes for garments of mourning; the palm of victory instead of the sword, and the crown of glory instead of the cross; eternal riches, and no poverty; unspeakable joy, and no sorrow; and continual light, and no darkness at all: where Christ, the heavenly Lar/ib, is in the midst of the throne, coa-

44 HISTORY OF

tinually adored by angels, seraphim, and spirits of just men made perfect.

Thomas Parry, in his dream, requested that he might be ad- mitted to enter that glorious place. He was answered that he showld not come in at that time; that he must go first and get some bread. He cried with a loud voice, When shall I go in there? He was answered, after ten days. He awoke, and behold it was a dream. But it made so much impression on his mind, that when he recovered from his illness, he went to hear the Episcopal minister in the parish church, and became a lit- tle more moral as to his outward conduct.

One day, as he was going to his place of worship, he met an old woman going to the Baptist meeting, and being request- ed, he went there also. The text was, '• I am the bread of life." The sermon had so much effect upon him, that he thought he would go there again. The text, the second time, was, " And ye shall have tribulation ten days." Then he thought of his dream, and the interpretation thereof; for the preacher showed him what was that bread of life, without ^ which he could not go to heaven, and described the tribulation that he must expect to meet with on his way there ; and that it was to continue only for a short time, in comparison with that eternity to which he was hastening. These were the means of his conversion to God; and from this time to the end of his life, he suffered affliction with the people of God. Soon after he joined the church, he was called to the work of the ministry. His name is in the minutes of the association held at Aberga- venny, in 1653; and also in the minutes of the association held at Llanwenarth, in 1705. The church of Olchon met at his house, during his time, during the life of his son, David Parry, and the life of his grandson, Nathaniel Parry, for the space of one hundred years.

Thomas Parry was a godly and peaceable man, and very useful in the cause of Christ in many respects, and died in good old age, triumphing in redeeming grace and dying love, in the year 1709.

In Mr. Parry's neighborhood, there was a very sensible man of the name of Price, who would sometimes hear the Episcopa- lian, and sometimes the Baptist ministers. Being asked what he thought of the Episcopalian minister of the Hay. He an- swered poetically as follows. Such is the meagreness of our English language, in comparison with the Welsh, that we will not attempt to spoil it by a translation ; but the Welsh emigrant in the United States shall have it as it is:

THE WELSH BAPTISTS* 45

** Y mae Thomas Parry yn well i bregethu^ Na ffeirad y Gelli, er torchi'r wisg wen; Peth rhyfedd bod cryddion, taelwriaid, gwehyddion, Yn baeddu 'sgolheigion Rhydychen."

The substance is this: "Thomas Parry is a far better preacher than the clergyman of the Hay, notwithstanding he wears a surplice. It is a wonder that shoemakers, tailors, and weavers, beat the Oxford scholars."

John Rees Howell was a member and an assistant preacher of the church at Olchon, about the year 1645, and continued among them till his death, in 1699.

It appears that these servants of the most high God, began their pilgrimage about the same time, were both members and preachers of the same church, and finished their course nearly together: And we have no reason to doubt, but that they are together now in the mansions of glory, singing hallelujah to God and the Lamb. However, in the church militant, they had to endure affliction with the people of God, especially from the year 1660, nearly to the end of their livens. At that time, the church generally met in two or three different places: At Wenalt, as stated before; at the Wern Wer, the house of Da- vid Watkins; afterwards, at the Baily-bach, the house of Johri' Gilbert. But for twenty-eight years, in the reign of Charlea the second, the church had to meet in the most secret places by night, somewhere in the woods, or on the Black Mountain, or the rough rock. They were obliged to change the place every week, that their enemies might not find them out. Often the friends of the infernal foe diligently sought them, but found them not. While the wolves were searching in one mountain, the lambs were sheltering under the rock of another. But not^ withstanding all their care and prudence, they were sometimes caught, and most unmercifully v/hipped and fined, as violators of the law of the land, and their cattle and household furniture seized, to pay the fine and expenses of the executioners of the law. The safest place they ever found, was in the woods, under a large rock, called Darren Ddu, or the Black Rock. It is a most dreadful steep, and the roughest place we have ever seen. Surely our Welsh brethren, at that time, had trials of cruel mockings and scourgings, bonds and imprisonment; for they were hunted in the woods, and mountains, and the tops of the rocks of the wild goats. They were destitute, afflicted, and tormented. They wandered in deserts and mountains, in dens and caves of the earth. But notwithstanding all this, they persevered. They enjoyed much of the divine Presence oa

46 HISTORY OF

the Black Rock,* in the severest weather. Among the Bap- tists who suffered thus, there were some wealthy people ; such as Mrs. Watkins of Llanigon, and others. Mrs. Watkins had a very pious servant man, to whom she used to give every Lord's day morning, as much silver as she could hold in her hand, for him to distribute to the poor on that day. She never counted it, nor was he ever mistrusted.

Thomas John Williams was a member and an assistant preacher of the church at Olchon. He generally preached in his own house ; and was remarkably diligent in things belong- ing to this world and the world to come. When requested to rest, he would say, " This is not a resting-place, but I shall rest in the other world. On long winter nights, when the family were seated around the fire, he would retire once or twice every night to pray in secret. Many wondered at his piety, humility, and becoming conduct. We have never read any thing more about him.

Thomas Proud was a member and an assistant preacher of the church at Swansea. He began to preach in the year 1645. He preached there as an assistant to John Miles, after the church was formed in the year 1649, and supplied other desti- tute churches, until he settled in one of those places established by law in Cromwell's time. He was turned out in the year 1660, on the restoration of Charles the second; and fled for his life somewhere — we know not where.

David Davis was a member and a minister of the church at Llantrisaint. He began to preach in the year 1645, and preached much at home and at Abergavenny, until the year 1654, when the association was held at Llantrisaint, there was a charge brought against him by the church to the association, that he made use of some harsh expressions; but on the most mature deliberation of the subject, he was cleared. At the same time, the ministers finding the church was not satisfied, advised him to remove to some other part, where his preaching would be more acceptable, and where his labors might be more blessed. He accordingly removed from Llantrisaint to Neath, in the same county; and afterwards preached to the judges at Cardiff. He had three brothers belonging to the Baptists : one of them was high sheriff; the other, deputy sheriff; and the third was recorder.

Morgan Jones began to preach at Swansea, South Wales,

* This Black Rock beiongjed to a gentleman of the name of Hugh Lewis, whose daughter was then a member with the Baptists. She was the mother of that excellent man, whose name is well known all over the religious world, Hugh Evans, of Bristol

THE WELSH BAPTISTS. 47

about 1646. He was a member of that church, and was highly respected as a good preacher. He accepted a commission to preach at Llanmatog, from which he was turned out in 1660. Dr. Calamy calls him a good ploughman. He was certainly a very good linguist; and whatever might have been Dr. C.'s motive in informing us that he was a good ploughman, it was a recommendation to his character; and many good Baptist preachers in Wales, to this day, can manage the plough very well, and can truly say that they have experienced as much of the presence of God, when their hands were lawfully employed about the things of this world, as any where else. And the writer of this, is far from being ashamed to place himself among them; so far, indeed, that he deems it a very great honor. So much so, that he would prefer G. P., Good Plough- man, in addition to his name, to D. D., Doctor in Divinity- However, this is not the only instance in which that great Doctor has cast out insinuations before his readers. He is full of them through the whole of his writings. The Doctor was one of that class of men, who seem to be most dreadfully af- flicted with hydrophobia, whenever they think of a man who has been dipped all over in water; and, being an Englishman, he could not speak very highly of any other nation. Most of the citizens of the United States know, that it is a failing pecu- liar to an Englishman. Poor man !

Morgan Jones had to escape for his life in the reign of Charles the second. It is thought that he went to England in disguise, as did many others at that time. Whether he became a shep- herd or a miller there, we cannot tell. We have heard of one of the ejected ministers, who went to England, and hired him- self as a shepherd to a nobleman in that country. One day the nobleman's wife was very ill, and he sent for the officiating clergyman of the parish to come and pray for his wife. The clergyman being a great sportsman, told the messenger that he would comply with the nobleman's request after his return from hunting. The nobleman hearing this, became very un- easy in his mind, and thought it very strange that a man who called himself a minister of the gospel, should prefer hunting to praying. One of his domestics told him that the shepherd could pray very well; that he went out every night to pray in a certain private place; and that he had watched him, and heard him praying many times. On hearing this, the shepherd was sent for, and was requested to pray; and he prayed so power- fully that the nobleman's heart was melted. He urged the poor shepherd to tell him whence he came, and what he had been. The shepherd reluctantly told him the whole history of

4§ HIST0RY OF

himself^ and the nobleman said, "WeZZ, then^ henceforth you shall be a shepherd of men. The nobleman built him a meet- ing house, attended his ministry, and never troubled the sport* ing huntsman any more.

Thomas Quarrel was a native of North Wales. Though he was Quarrel byname, and a warrior by office, yet he was a man of a very mild and peaceable disposition. He was an officer in Cromwell's army, and often preached with the sword hang- ing at his side. What time he began to preach we do not know ; but it must have been before the restoration of Charles the second; for that was the time he was turned out of the parish church in Salop.* It appears that this was the time he was baptized. He afterwards preached through the county of Salop for many years. About the year 1670, he removed to Monmouthshire, and settled near Usk, in that county. He preached there, and at Pontypool and other places; so that by his labors, in connection with others, a Baptist church was formed, or reorganized, at Penygarn near Pontypool. He also often preached about St. Weonard's, in Herefordshire, and baptized many there. He was the first settled minister over the Baptist church at Usk, where his labors were not in vain. It was rather singular to see any minister joining the Baptist denomination in 1660: a time when so many eminent minis- ters among the Baptists were obliged to leave the country, and others were imprisoned. About this time, John Miles, one of the leading ministers of the Welsh association, fled for his life to North America. At this time. Vavasor Powell, the most useful travelling preacher that Wales ever produced, was im- prisoned for life, for preaching the everlasting gospel. And at this time, many great and good ministers left the Principality, and never have been heard of since: some to America, in the character of preachers, and others to England in disguise. And it is more than probable, that some of them were murdered on their way; whilst others had to endure the most dreadful persecutions at home. To see a man of Mr. Quarrel's talents and learning, and especially a man who had been an officer in the army of (what was called) the rebels, enlisting under the banner of the cross, among the poor, despised Baptists of the (^jiy — vve say, was a wonder. But it is a greater wonder still, that we cannot find out one single instance of his persecution, after he joined the Baptists. We quit his history with the greatest astonishment !

Wonders of grace to God belong; Repeat his mercies in your song !

* A county in England, on the borders of Wales.

THE WELSH BAPTISTS. 49

T. Quarrel died in 1682, and was buried at LIangwm,near Usk, in the county of Monmouth, South Wales.

Howell Thomas and Thomas Joseph, were both members and preachers belonging to the Baptist church at Llantrisaint. They began to preach nearly at the same time, about the year 1646. In the year 1655, the commissioners appointed them to preach in those houses established by law: Joshua Thomas at Glyncorwg, and Thomas Joseph at Llangeinwr; both places in Glamorganshire. They were both ejected in 1660, and left their native country by reason of the persecution. Joshua Thomas expressed a hope, that if ever he should see the History of the Baptists in America, by the Rev. Morgan Edwards, some farther account of them might be seen, if ever they went to America. We have examined the first volume of Edwards' History, but no mention is made of them there. Neither is there any thing in Benedict's History concerning them.

Anthony Harris was a member at Llantrisaint; was dis- missed from there, and joined the church at Abergavenny, when it was formed in the year 1653. He was soon ordained

deacon of that church; and in the vear 1654 he began to

. ...

preach. He was a gifted man, but hi 3 life did not altogether

correspond with his profession. Hcwever, the church could not find any thing against him of a criminal nature, but some things that were deemed imprudent; therefore it was agreed that he should give up his office as a deacon, and devote him- self entirely to the work of the ministry. He svas authorized by the government to preach in the parish of Llanfihangel, and the commissioners permitted him to receive what was due to the clergyman from that parish. He was one of the ejected ministers we know, and the great day of judgment will reveal what became of him afterwards.

Thomas Jones began to preach at Llantrisaint in the year 1646. About the year 1655, all the preachers belonging to Llantrisaint left there, and officiated in those places established by law, except Thomas Jones. He never accepted the com- missioner's appointment to preach in any parish. About the same time, a branch of the church at Llantrisaint was formed into a regular church at Hcngod, which continues to this day. Thomas Jones was one of the original constituents who lived in that neighborhood. He became their minister, and preached as often as he could also at Llantrisaint. He labored among them, and suffered much with them, for the best cause, as Jong as he lived. He died about the year 1680. The church, under his pastoral care, met at first in two different places : at

5

60 HISTORY OP

Berthlwyd and Craig-yr-allt. William Jones,*^ who lived at the latter place, was imprisoned, and all his property forfeited to the king, for permitting preaching in his house. Notwith- standing the most dreadful persecution in these parts, many respectable men joined the church; such as Colonel Prichardf of Llancayach, Captain Evans of Dyffryn-y-fFrwd, and others, who endured their part of the persecution, and whose liberality was very acceptable to those who lost their all by reason of the persecution. One of Thomas Jones' members, well known by the name of Old Savin, though dead yet speaketh — not' by his writings, for he never published any — but by his ready an- swers and sharp reproofs; which are related from generation to generation. One day, as several young men Avere violating the Sabbath, one of them said, '' Here comes Old Savin, we shall have it now"— Another said, " No, no, I shall ask him a few questions." As soon as he came near them, he was asked how many commandments there were. He answered, eight* One of the young men observed, that he thought there w^ere ten. " Yes," said the old man, " there were, but the pope has broken one by worshipping images, and you have broken another this very day." This reproof had a very desirable effect, in consequence of the manner in which it was given.

Thomas Jones w^as not a learned but a faithful and good preacher of the cross, who could give a plain exhibition of the obedient life, painful sufferings, and excruciating death of Christ, for the chief of sinners. And it is worthy of remark, that there is no theme of the gospel which arrests the attention and affects the heart, so much as the preaching of Christ and him crucified, his resurrection from the grave, his triumphant victory over the pov/ers of darkness, and his most wonderful as- cension to the mansions of glory, where he sits on the right hand of the Father, and mak(is intercession for us. To this doctrine, under the blessing of God, Thom.as Jones attributed his success in propagating the gospel among the Ancient Britons- This was considered by him a distinguishing trait and cardinal point of the gospel ; the golden thread running through the whole gar- ment; the sword by which the sinews of purgatory, penance, and all the merits of the works of sinful men are cut in piece\s ; the mighty hammer that beats down all superstitions and hu- man inventions, like Dagon before the ark of the Lord; yes,

* It is siippob,L'd that he was the minister's bi other.

t The present Lord Talboi U a descendant iVoni Colonel Prichard, in tho female line.

THE WELSH BAPTISTS. 51

the very roundation upon which the church is built, and the gates of hell cannot prevail against it.

Thomas Evans began to preach at Bontnewydd, on the bor- ders of Radnorshire, some time before the year 1653; for, at that time, he was authorized by government to preach, which the following extract evidently proves:

** By the Commission for the Propagation of the gospel in Wales : Whereas five of the ministers, in the act of parliament named, bearing date the 25th of February, 1649, and entitled, an act for the better propagation of the gospel in Wales, have accord- ing to the tenor of the said act, approved of Mr. Thomas Evans the younger, to be a person qualified for the work of the minis- try, and recommended him with their advice to us, that he be encouraged in the work of the ministry; we do, according to an order to us directed by the committee of five at Neath, therefore order, that Mr. John Price, Treasurer, shall forthwith pay unto the said Thomas Evans, the sum of thirty pounds, which we have thought fit to allow him toward his salary and encouragement in the work of the ministry. And this our order, together with his acquittance, shall be a sufficient dis- charge for the said Treasurer. Dated under our hand, 16th of May, 1653. John Williams, &c."

In the year 1656, Thomas Evans became the assistant of Henry Gregory, the pastor of the Baptist church at Bontne- wydd and Dolau. Though Mr. Evans received the above commission, yet he never did confine himself to any parish, but as he had that authority, he would sometimes preach in a parish church, sometimes in a barn, and sometimes in private houses, or in the open air ; he thought it was his duty to preach wherever there were people willing to hear him. In the time of persecution he suffered by fine and imprisonment. So great was the persecution in that region, that the king's friends would not sufier the Baptists to bury their dead in the grave-yards. One young woman being buried in the night, was ordered by the officiating clergyman of the parish to be taken up and buried on the cross roads. Plowever, he soon died very sud- denly and most miserably. The people, in general, attributed the cause of his wretched death, to his cruel conduct to the re» mains of the Baptist girl.

Thomas Evans was a faithful and acceptable preacher in his life, and died in peace in the year 1688; which was the last year of the persecution 'under Charles the second. From him as the root, sprung up eight or nine branches, that became cele^

52 HISTORY OP

brated ministers of the gospel : all belonging to the Baptist de- nomination. We do not now recollect to have ever read or heard of any thing like it.

1st. Thomas Evans, senior, was a member of the Baptist church.

2d. Thomas Evans, the preacher at Bontnewydd.

3d. Caleb Evans, 4th. John Evans, his sons, ministers of the gospel.

5th. Hugh Evans, M. A., 6th. Caleb Evans, 7th. Peter Evans, 8th. John Evans, his grandsons, ministers of the gos- pel.

9th. Caleb Evans, M. A., lOih. Caleb Evans, M. A., his great grandsons, ministers of the gospel; the former, in Bris- tol, England ; the latter died in America.

Henry Gregory began to preach at Dolau, in Radnorshire, about the year 1656. As to his circumstances in the world, he was once called a respectable farmer. But he lost all for Immanuel's cause. All his stock and crop were taken away from him, being forfeited to the king because he was a Baptist — except one cow, which they left him that the children might have some milk to drink. But one day they returned, and took that cow away also, and left him nothing but his wife and chil- dren. One of the men who drove his cattle through the river, near his house, with such a glee and merriment, in the course of a few days was drowned in that very ford, in sight of his house. Another was actually eaten up of worms like Herod. A third said, on his dying bed, that the thoughts of his having had any thing to do with the property of Henry Gregory, was a continual torment to him. It was a visible judgment of God upon the persecutors, which put an end to the persecution in this part of the world. There is a line beyond which God will not suffer the rage of man to go; and he can make the remain- der of wrath to praise him.

Henry Gregory was a faithful preacher. He possessed pecu- liar talents to set forth the duty of man to love the Lord, found- ed on man's obligation unto him as his Creator, Benefactor, and rightful Sovereign, who has an undisputed right to demand our obedience, adoration, and praise ; for he has made us and not we ourselves ; and he has made us but little lower than the an- gels, and has crowned us with much more lofty honor and glory, than any other creature on the terrestrial globe. He has given us a variety of members in due proportion, with- out any confusion, and has endowed us with understanding as reasonable beings, and has kept and defended us ever since we have had our existence ; supported us in our actions, presided over

THE WELSH BAPTISTS. 53

our movements, and inspected our several conditions: Surely we ought to love him for what he is in and of himself, but how much more should we love him for what he has done for us. He remembered us when we were in our low estate. He sent his Son to save us from guilt, and darkness, and eternal ruin; from the curse of the law and the threatenings of vindictive jus- tice; and from the power and dominion of sin. He so loved us, as to give his only-begotten Son, who suffered, bled, and died for us. And shall we not love him? Yes, verily, we must, we will love him. We know it is our duty, we deem it our privilege, to evidence our love and our gratitude to him, by observing his statutes and keeping his commandments; to ren- der obediense unto him as the only King and Lawgiver in Zion; who said unto us, "If ye love me keep my command- ments."

We do not know what time Mr. Gregory was ordained pas- tor over the church at Dolau. Howe/er, we know that from the time he began to preach, he labored among them as long as he lived. He died in the year 1700.

Christopher Price was a member of the church at Aberga- venny, began to preach about the year 1655, and continued an assistant preacher in that church, until he died in 1697. He was a good preacher, a respectable man, and an excellent phy- sician. He gave the ground on which the meeting house at Llanwenarth is built. And in many other respects he was very liberal, and his heart was engaged in the cause of Christ*

John Price of Maes-y-gelli, Nantmel, was a preacher of the gospel in the church at Dolau, Radnorshire. He was an assist- ant to Mr. Gregory. What time he began to preach we do not know. He was an intelligent man, and very zealous for the truth. Being a rich man in the world, he had a considerable influence in the region where he lived ; as we may well expect when piety, property, and prudence meet together. But as he lived in the time of persecution, he had to endure a part of the afflictions wherewith the people of God were afflicted. He died in the year 1673, and was buried in the grave-yard at Nant- mel, and a tombstone is laid on his grave. As he bore testi- mony in his life-time against the superstitions of the established church, so he did in his death. The church of England bury all their dead with their heads toward the west; but he ordered that his head should be buried towards the east; and a brass plate was set in his tombstone, to certify that he would not con- form to the church of England, dead or alive. And to that effect, though dead yet he speaks to the present generation.

5* • ■:■ ;••• '

54 itisTour or

Thomas Price was a member and assistant preacher of the church at Olchon, about the latter end of the persecution. He was remarkably gifted, but not an acceptable preacher: for what cause our Welsh historians have not informed us. Neither can we find out what time he began to preach, nor when he died. His name is found among the ministers of the associations, in the years 1704 and 1705.

Robert Morgan began to preach about the year 1636. He was a messenger from the Baptist church at Carmarthen to the association held at Abergavenny, in 1653. He bore testimony for the truth, through the whole of the persecutions for twenty- eight years. Many of the Baptists were imprisoned at Car- marthen, because they would not quit going to the meeting- house, and conform to the traditions of men; but they bore testimony with such zeal, and manifested such a degree of pa- tience in their sufferings, that even those who mocked them and pelted them with stones, returPxcd home weeping, saying there must be such a thing as religion, and these men have it, for nothing else would enable them to behave in the manner they do. The more they are persecuted, the more they rejoice ; the more we curse them, the more they bless us. God was glori- fied, saints encouraged, and sinners converted, by their becom- ing conduct towards their enemies. So hot and terrible was the persecution at that time, that the Baptists in this region sent a most humble petition to his Majesty, King Charles the second, soliciting mercy and justice, which was put into the king's hand by the member of Parliament for Carmarthen. In that humble petition they conclude by saying: "O king! vvc dare not walk the streets, and we are abused even in our own houses. If we pray to God with our families, we are threatened to be hung. Some of us are stoned almost to death, and others im- prisoned for worshipping God according to the dictates of their consciences and the rule of his word." His majesty gave them a very polite answer, with fair promises, which were never ful- filled; for their sufferings increased more and more. Such was the lamentable state of our celebrated fathers in the Princi- paHty of Wales, in the reign of King Charles the second.

At this time, in 1660, Robert Morgan had to fly for his life. However, he did not go farther than about fifteen miles from the town. He hired a house at Pontarddules, and preached in his own hired house and elsewhere — not for the space of two years, like Paul in Rome — but until he died in 1711. After he moved from Carmarthen, he became a member of the church ttt Swansea, and preached there occasionally. He was an ex-

THE WELSH BAPTISTS. 0;>

ccllent man, good preacher, and a great poet. During the lat- ter part of his life, he resided with his daughter, who was mar- ried to Arthur Melchior, who afterwards went to Pennsyl- vania, North America.

Lewis Thomas began to preacfi in 1660. Just at the time John Miles had to leave his native country by reason of tlK) persecution, to seek refuge in North America, the Almighty God took care of the church at Swansea that he left behind him. The sheep and the lambs who were left without a shepherd^ were fed, guided, and protected by the instrumentality of Lewis Thomas. The moment we think of the events that took j)laco in the years 1660 and 1662, when so many celebrated minis- ters fled lor their lives, and as many, if not more, engaging in the work of the ministry at the same period, we are entirely at a loss to know, whethc^r we shall mostly pity the former or ad- niire the latter. Yea, rather, let us admire the wisdom of God, whose ways are higher than our ways, and whose thoughts are higher than our thoughts; whose goodness knows no limits, and whose faithfulness is such, that he wall never, no never, no never forsake his church in the wilderness.

Lewis Thomas was a member of the church at Swansea, South Wales, some time before the year 1653; for as a mem- ber of the said church, we find his name in connection with others, in a letter sent by John ?diles to the church at Aberga- venny, bearing the above date. As John Miles, the first pastor of -the church at Swansea, was the leading minister of tho Baptist association in Wales, in the time of peace and calmness ; so Lewis Thomas, the second pastor of the church at Swansea, was the most celebrated minister among the Baptists in that Principality, in the time of most dreadful persecution. Ho lived at the Moor, in the parish of Newtown, near Margam, Glamorganshire. He was actually a missionary within the bounds of his own church, and often visited other churches in their troubles and distresses. How extensive was the field of his labors! Most wonderful was his care of the churches! And so great was his zeal for Christ and his cause that he feared no evil! The enemy's artillery seemed to play in vain on him. Nothing could impede his progress. Tho inclemency of the weather would never detain him from a journey to fulfil his appointments. Hardships, fatigue, and bad treatment, seemed to be his familiar companions. To make use of a Welsh expression concerning him, " his fore- head seemed to have been made of brass, and his shoes of iron." And as his days were, so was his strength. Tho grace of God was sufficient tor him ; and by the grace of God

66 HISTORY OP

he was what he was. Truly he labored more abundantly than any in his days; and would say, " Not unto me, not unto me> but unto thy name, O Lord, be the glory!"

From the year 1649 to the year 1660, they held ther annual associations; but during the persecution, from 1660 to 1668, the associations were dropped. In 1689, there was a general association for all the Baptists in England and Wales, in the city of London, and Lewis Thomas was the representative from Wales. Afterwards it was divided : one was held in London, and the other in Bristol. The Welsh churches joined the Bris- tol association, it being nearer them. In 1700, it was divided again, when all the Welsh churches were formed into a sepa- rate association. The two first were held at Llanwenarth; afterwards, at Swansea and Llanwenarth alt^nately, for six or seven years; then at Rhydwilim, and all the churches in regu- lar rotation. At the commencement of the associations held in Wales, after the time of what is called the liberty of conscience, Lewis Thomas was the leading minister. His name is in the minutes of the association held at Llanwenarth in 1703. Though he was old and feeble, yet he was there; and before their next annual meeting, he joined the association of the spi- rits of just men made perfect.

Though he was a man of very strong constitution, yet by reason of old age, he became feeble at last, and when he was not able to stand up, he would call for his staff, and leaning upon it, he would talk and pray most wonderfully. His death was most bitterly lamented by the church and many others. So this apostolical preacher finished his course, having fought the good fight, and having kept the faith, he died in peace, his eyes seeing the salvation of the Lord.

John Edward was a member and assistant preacher of the church of Abergavenny. He was a useful exhorter, was appointed to preach about Llanfihangel, where his labors were not altogether in vain. But about Llangors, in Brecknockshire, his labors were greatly blessed, and he was very much respect- ed there. In Cromwell's time, he was permitted to preach in the establishment. What became of him in the time of perse- cution, we do not know.

Henry Morris was a native of North Wales. He was a man of piety, talents, and education ; and was brought up an Epis- copalian, in Oxford College. He conformed to the established church, on the restoration of Charles the second; but on a ma- ture deliberation on the subject, he afterwards dissented from that establishment, joined the Baptist denomination, and had to endure a double portion of sufferings. Being liberated from

THE ^VEL9II BAPTISTS. 57

prison, he settled with the church at Maesyberllan, Brecknock- shire. He never became their pastor, but preached often there and elsewhere, and administered the ordinances of the gospel in different places.

In consequence of his indefatigable exertions in the Redeem- er's cause, and the trials which he had to encounter, by reason of persecution, his constitution was so much injured that ho died when he was about forty years old, in the year 1682. His walking-stick may be seen in that region, by the curious^ to this day.

Perhaps few men understood the connection between the doc- trines of sovereiijn grace and man's obligation better than he. Sinners are justified freely by the grace of God, through the redemption that is in Christ Jesus; for he was delivered for our offences, and was raised again for our justification. They are not only delivered from condemnation, but accepted in the Be- loved, and acquitted in the court of Heaven; not only washed from all their sins, but made kings and priests to God; adopted the children of God; made heirs of God and joint heirs with Christ. Grace formed the plan whereby the sinner can be jus- tified, through the merits of the Mediator; and the Mediator opened the way whereby mercy can be manifested to the sin- ner, agreeably to the demands of justice and the requirements of the law. And the sinner is under the greatest obligation to receive this glorious robe of righteousness; to repent and be- lieve in Christ; and to live holily, soberly, and ri_^hteously.

There is nothing that can justify any person but the good- ness of his cause. But except he produces his testimonials, he stands as yet condemned. He cannot clear himself of the charge laid against him. Therefore a man must be justified by the testimony of the witnesses, as well as by the goodness of his cause. The righteousness of Christ imputed to him> and received by faith, is the only thing that will make his cause good ; and his works of obedience are the witnesses whereby he can evir'ence that it is so indeed.

William Jones was brought up a Presbyterian. In Crom- well's time, he preached at Cilmaenllwyd; was turned out from there on the restoration of Charles the second, and imprisoned in the Castle at Carmarthen. In that prison he became a Bap- tist in sentiment; and as soon as he was liberated, he travelled to Olchon, about eighty miles distant, and was there baptized. He returned to ihe neighborhood of Cilmaenllwyd, and told his religious friends what he had done, and his reasons for so doing; and baptized eleven of them. This was the beginning of the Baptist church at Rhydwilim, consisting now of about

1\

58 HISTORY OF

eight hundred members. The churcli was formed in the year 1668, twenty persons more were baptized, and two received by letter previous to the formation of the church; so that they were thirty-three in number, when the church was formed. On the same day, William Jones and Griffith Howell became the pastors of the church. Their place of worship, at that time, was Rushacre, the house of G. Howell. W. Jones was much respected, not only by his religious friends, but also by* the nobility, some of whom offered him a very good living in the establishment,* which he refused, and reasoned with them in such a manner, that they esteemed him more than ever. He was naturally a man of a soft, mild, and peaceable disposi- tion; but the more he was persecuted, the more bold and courageous he became.

Once, as he was taken to the prison in Haverfordwest, about ten miles from home, the most respectable noblemen in the city came out of their houses to meet him, to talk with him, and to invite him to their houses. Such was his respectability among them, that the king's officers who were taking him to prison, were so much ashamed that they did not know how to show their faces. In the course of a fev/ days afterwards, one of the noblemen finding that he had an appointment in the coun- try, gave bail to the jailer, and gave him his own clothes and horse, that he might fulfil that appointment. The people hav- ing not heard of his imprisonment met together, and were quite surprised to see him so well dressed and riding such a good horse, and on explanation, they were full of joy and grief. After the meeting was over he returned to the prison. How long he was confined we have not been informed. He lived through the whole of the persecution. After it was over, he and G. Howell went together to the London association, to join their brethren there in praising God for that sort of liberty they at that time enjoyed. They were representing that large and scattered church in the western part of Wales, which was formed in the heat of persecution. What time he died we have not been informed.

Morgan Rhydderch, or Prothroe in English, was baptized at Rhydwilim in lGG7,one year before the church was formed* On the 18th day of the 5th month, in 1668, the day after the church was formc^d, he was set apart to the office of a deacon. On the 27th day of the 9th month, 1669, he was ordained dea- con. When he began to preach we are not informed. He was not an ordained minister but an assistant preacher, who had to endure his part of the persecution for more than twenty years. In 1662 he was ordered by the king's ofliccrs not to preach any

THE WKLSII RAITISTS. 59

moroj i)\it he persevered in ihe good cause in which he was engaged.

He had two sons in the ministry, of the names of Enoch and Abel, who went to America. Mr. Benedict, in his history of them, observes, that " their father was Morgan Rydderch, a famous Baptist minister in Wales. But it was a common thing in that country, for the children to take the personal name of their father instead of the sirname, only joining to it the names of their progenitors, by a string of aps." And Mr» Edwards says that he had seen a Bible of his grandfather's, with the following title-page: " Eiddo Edward, ap William, ap Edward, ap Dafydd, ap Evan" — viz.: The property of Ed- wards, the son of W^illiams, the son of Edwards, the son of Davis, the son of Evans. A custom by which much property has been lost.

Henry Williams began to preach at Llanbrynmair, in the year 1660: the very time the voracious wolves began to tear ihe flock of the great Shepherd and Bishop of our souls, this under shepherd stepped forward to protect and feed them. He lived at the Scafell, near Newtown, Montgomeryshire: that very house is the Pilgrim Lodge to this day. Many times has the vv^riter of this been kindly entertained there, by a person of the name of Jones and his family. Had the name of the place been Stafell, (a chamber,) it might have been called indeed the Prophet's Chamber; for it has been, for time out of mind, the resting-place of almost all the ministers in Wales. Some time before II. Williams began to preach, he was in the habit of writing the sermons that he heard; and when they were with- out a preacher, he would repeat one of those sermons, and en- gage in prayer. But so dreadful was the persecution, and so lew were the preachers, that his store of that description was soon exhausted; so that he began to study the word of God, and to deliver to the people v/hat he collected therefrom. He was a good, gifted, and learned man, and soon became a very acceptable and popular preacher.

I-Te wfis imprisoned for the space of nine years. His house Was plundered and burnt up; and his father, an aged man who lived with him, was murdered by the same people who plun- dered and burnt the house. At all these cruel actions the government winked, and never called the murderers to an ac- count. But his blood speaks to this day against bloody and tyrannical England. H. Williams' wife, who was in the family way very near her time, fled for her life, with one child upon her back, and leading the other by the hand. One would think that the most hard-hearted wretch that ever existed

60 HISTORY OF

would have had compassion upon her in this situation ; but it was not so. One of the soldiers ran after her to hinder her from crossing the river, presented his pistol at her, and swore he would shoot her brains out; but one of the officers, whose heart was not altogether so hard, knocked the fellow down, and she made her escape over the river Severn. Another time, while H. Williams was preaching, he was taken up, dragged out, and abused in such a manner and to such a degree, that he was left on the earth for dead, like Paul in Lystra. Language is not able to express the sufferings this good man had to endure. The sufferings of the martyrs are not worthy to be compared with his continual torment, under the reign of that vile tormen- tor, Charles the second. Nothing but the visible judgment of God upon the persecutors put an end to his sufferings. One of the magistrates, who was active in the conspiracy against him, died suddenly while eating his dinner. Another coming home drunk from Newtown, fell down and broke his neck. Another fell into the Severn and was drowned. And what is still more remarkable, was the circumstance relative to his field of wheat, universally believed throughout the Principality to be a fact that cannot be contradicted. In the month of October, when his house was burnt, and all his property, his stock, and crop, and household furniture, forfeited to the king, nothing was left but a field of wheat lately sown: no thanks for leaving that behind, for they could not take the seed out of the ground. That field of wheat yielded so much, that from its produce H. Williams was more than doubly paid for all the loss which he had sus- tained the preceding year. That there should be so many straws growing from the same root, was a great wonder; for it far exceeded every thing that had been seen in that country, either before or after. But that there should be so many ears, as two or three, growing on the same straw, was very little, if any, less than a miracle. However, let it be called what it may, such was the case. On most of the stalks, which were very numerous, there were no less than three full long ears of wheat. Some of them, however, had but two ears.'^ So visi- ble was the hand of God manifested here, that Henry Wil- liams's enemies trembled. The field is visited often to this ilay, by many from England and different parts of Wales: by some as a mere curiosity, and by others as a matter oC grati- tude to that God who rules above and manages our mean *iffairs.

H, Williams was indeed a true man, a lively preacher,

• See Thomas's History of the Baptists in Wales, p. 136.

THE WKLSH BAPTISTS. 61

and a champion in the cause of God, who suffered much for conscience' sake; who never thought of looking backward, but pressed forward, looking unto Jesus the Captain of salvation, and through that conquest once obtained on Calvary, he is more than a conqueror.

He lived on his own farm, and preached the gospel gratis, until he died, in the year 1685, three years before the end of the persecution. Blessed are the dead who die in the Lord, their works shall follow them.

Francis Davis was a member and an assistant preacher at Dolau, Radnorshire, he began to preach about the year 1661, and continued among them an acceptable preacher till he died, in the year 1690, two years after the persecution was over. He had a great many children : some of them went to Penn- sylvania, North America. He had the pleasure and the pecu- liar satisfaction of seeing them all making a profession of reli- gion, except his eldest son Nathan. He was a very wild and prodigal young man, who had been the means of almost break- ing his- father's heart. Neither rough nor fair means would have any effect upon him. Though often reproved, he turned a deaf ear to the glorious invitations of the gospel. His aged father prayed often with him and for him, but the bars of hea- ven seemed to be bolted, and the young man growing w^orse and worse. At length the time came when the old man must die, and like old Jacob he called all his children around his dy- ing bed, he gave every individual of them a solemn charge, and appropriate advice how to conduct themselves in the house of God, and in the world, and exhorted them all to conduct themselves in the wisest manner they possibly could towards their ungodly brother, as they could expect nothing but sorrow from him. And without uttering one single word to his eldest son, he turned his face towards the partition and died. The father's silence in his last moments had more effect upon the prodigal son, than all the exhortations he had given him in his life. In an instant he w^as melted down to the ground. The arrows of conviction stuck fast in his heart. Tears of evange- lical repentance flowed from his eyes, and by faith he beheld the bleeding Savior extending his arms wide open to embrace him, and his bowels of compassion yearning over him. Turn- ; ing his face towards his aged father, he beheld the vital spark i had gone, Nathan Davis, the old man's eldest son, made a ' profession of religion, and became a celebrated preacher of the j gospel, and pastor of the church where his father had been a ] member. More account we may give of him hereafter. O ! I the depth of the wisdom, love, goodness, and mercy of our

6

62 HISTORY OF

God I His ways are past finding out ! His ways arc in the seas, and his paths are in the great waters! Who is a God like our God?

Thomas Powell of Maes-yr-onen, in Radnorshire, was a member and an occasional preacher of the church at Olchon* He was a very excellent physician. On that account he was generally known by the name of Doctor Powell. He was a very useful member of the church, and a great help in the time of persecution, about the same time as Thomas Parry. We do not know what time he began to preach, nor when he died.

John Gilbert was a member of the church at Olchon, and took his turn as a preacher. He was well received and much approved of in that capacity, and was very useful to them after the death of their pas:tor, Thomas Watkins. He lived at a place called Baily-bach. In 1686 the church met at his house, and was their place of worship for many yeai-s after.

Griffith Howell was baptized at Rhydwilim, on the 4ih day of the 6th month, 1667. He was ordained co-pastor with W. Jones over that church, on the 13th day of the 5th months 1668. It is not certain whether he was a- preacher before he joined the Baptist church or not* If not, our Welsh brethren, in this case, liave deviated fiX)m their usual custom; for they laid their hands on him rather suddenly. However, if that was the case, they had no reason to repent it; for he turned out to be one of the most excellent men that Wales ever produced. He was in the west what Thomas Parry was in the east : tnily a hospitable man. The church met at his house for many years, their members residing in three different counties, and all of them made his house their home. He suffei-ed much by fmcs and im- prisonment for preaching tlie gospel; but notwithstanding his property had been so often sold, and so much under value, to pay those fines, he was a man of considerable property when he died. In his last will and testament, he left forty pounds towards the support of the gospel at Rhydwilim. He died in the year 1707, and was buried on bis own farm. He acknow- ledged no king in Zion but Jesus; for he is the King of kings, and the Lord of lords, who is the head of all principality and power; and he must reign till all his enemies are subdued — till every knee shall bow before him, and every tongue confess his • glory and majesty. At the time when the Baptists sutTered so much, in consequence of the union between church and state, it is no wonder tliat Griffith Howell and others, insisted so much that the kingdom of Christ is not of this world ; that his sub- jects arc spiritual characters; that the natural man rcceiveth not the things which arc of the Spirit of God ; and that his

THE WJELSII BAPTISTS. 63

law is a spiritual law, which reaches not only to the words and actions of his subjects, but to their most secret thoughts. With rapture and delight he meditated on, and talked of, the happy period wlien Immanuel's kingdom shall break in pieces and con- sume all other kingdoms. When the kingdom, and the domi- nion, and the greatness of the kingdom under the whole heaven shall be given to the saints of the Most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him. Yes, he looked forward over the gloomy hills of darkness, when our blessed Redeemer shall have the heathen I for his inheritance, and the uttermost parts of the earth for his possession; when the knowledge of the glory of Christ shall cover the earth as the waters cover the sea ; and when the lit- tle one, even the small church of Rhydwilim, shall become a thousand, and the small one, a strong nation; Ezekiel's stream shall be swimming waters ; the stone cut out of the mountain, shall fill the universe; Zion's tent be enlarged, and the curtain I of her habitation stretched forth. To him the time appeared ' not far distant, when the Jews would look upon him whom they pierced and mourn ; believe in him, and rely upon him, as the I only Savior of lost and perishing sinners; and with them the • fulness of the Gentiles coming in. The watchmen seeing eye ' to eye, when the ordinances of the gospel shall be universally

administered according to the primitive mode.

^ Thomas David Recs was brought np a Presbyterian. Hav-

I ing embraced the sentiments of the Baptists, he was baptized,

and joined Landwr branch of the church, which was at Rhyd-

I wilim, now Rehoboth, on the 10th day of the 6th month, in

j 1668. He was the first who was baptized after the church was

j formed. He was ordained in that church, on the 27th day of

I the 10th month, 1669. He suffered much by fine and im-

I prisonment. He lived at Moyddyn, in the parish of Llanarth,

Cardiganshire. In the year 1696, a branch of the church at

Rhydwilim was formed into a regular church. Thomas David

Rees became their pastor. When this new church was formed

their place of worship was a dwelling-house, of the name of

Glandwr. After they -built a meeting-house, it was called

Panteo; — now Rehoboth.

T. D. Rees was truly a godly man : active and faithful in the best cause; very accurate, but not rigid; fervent, not fana- tic; rational, not phlegmatic. He carefully avoided extremes, \ such as violent excitement, on the one hand, and a dull and formal state, on the other. He was thoughtful and solemn, but not gloomy ; grave, but not morose ; deliberate, but never dila- tory; cautious, but not obstinate; sedate, but not absent. He

64 HISTORY OF

sometimes mourned, but never murmured. He bowed submis- sively to the providence of God, waited patiently his appointed time, and in all things committed himself to the Lord, the strength of his heart and his portion forever. He died in the year 1700, and was much lamented by all his friends.

Joseph Price began to preach at Olchon, about the year 1681. He lived at Shephouse in the parish of Hay, till he moved to Leominister in the county of Hereford, and became a member of the Baptist church at that place. In 1695, he became the pastor of the Baptist church at Tewkesbury, where he labored with acceptance the remainder of his days. He often preached at Ross and several other places in Herefordshire. He was a great poet. Three of his poems have been published in Eng- lish: One on believer's baptism; another is a defence of the Baptist ministers, in answer to a sermon preached by an Epis- copalian minister; the third is an elegy on the death of Timo- thy Thomas of Pershore.

He died on the 13th day of September, 1721, and was buried near the Baptist meeting-house at Tewkesbury, in the county of Gloucester. He obtained to himself a good name, and left a sweet savour behind him..

John Evans was chosen pastor *of the church at Wrexham, in 1668. He continued to preach in his own house in a secret manner, through the greatest part of the persecution, without being detected. And when he was found out, in 1681, the bishop of the establishment offered him a very rich living, but on his refusing to accept of it, his lordship was most dreadfully offended; but John Evans made his own house his prison. He locked himself up, and out of there he would not and did not go, for a considerable time, but would preach there to as many as would come to hear by night, after his lordship and his friends had gone to rest. He was an excellent preacher all the days of his life. He died triumphantly in the Lord, in 1700, aged seventy -two years. Matthew Henry attended his funeral, and preached from Acts 21:14. Dr. Evans of Lon- don, was a son of John Evans of Wrexham.

George John of Llangolman, was baptized at Rhydwilim, on the 5th day of the 2d month, 1668, about three months l)efore the church was formed. He was of a very respectable family. He remembered his Creator in the days of his youth. When the rest of the family were playing cards, he would be reading his Bible; and would rather suffer affliction with the people of God, than enjoy the pleasures of sin and folly. How long he was in the ministry- we do not know. He died in. the year 1700. He was a member of the church thirty-two years, and

THE WELSH BAPTISTS. 65

had to endure his part of the persecution. He was far from being a man of liberal sentiments. He measured every thing by his own rule. Any thing short of that measurement, was with him a bar of communion. Poor man! how imperfect are the children of men, when they demand perfection from every one else.

James James was baptized at Rhydwilim, in the year 1667. He belonged to that branch of the ehurch which then met for divine worship at Landwr — the same that now meets at Reho- bpth — under the pastoral care of Griffith Jones. He became co-pastor with T. D. Rees of that church, after it was regularly formed ; and labored among them all the days of his life, until he died in 1734. In the time of persecution, on a certain fast day appointed by government, no Dissenter was permitted to preach, let him be who he might, under the penalty of forty pounds sterling. The Baptists, however, met on that day to pray, when James James' explained the object of the meeting. In the course of a few days the king's officers seized the man's property, at whose house the prayer meeting w^s held. The poor man borrowed the money, paid, the forty pounds, and re- prieved his cattle. The case was afterwards tried, in an open court, at Llanpeter. After a long and warm debate between the lawyers and counsellors on the subject, the jurymen gave iheir verdict in favor of the man, and the forty pounds were re- turned to him on the table in court. Upon which the king's lawyer vehemently, and with the greatest wrath and indigna- tion, struck the table with his fist, and said, " As long as I have this arm to my body, I will be against this sect." The words had no sooner dropped from his lips, than a most dread- ful pain seized his arm. It actually rotted from his body in a short time, and he died a miserable death.

Evan Davis was baptized and became a member of Rhyd- wilim in 1667, and was of the Llandwr branch of the church. It is said that his parents were very pious people. What deno- mination they belonged to we have not been informed, neither do we know when he began to preach, nor when he was or- dained. Once as he was preaching at Henfas in Llanllwny, and was about to break bread, the constables came and took him away to prison; but it so turned out, that none of his enemies knew his name, and as he was not bound to give his name, they could do nothing but threaten him and let him go. He immediately returned to his congregation, and found them praying for him, as the church of old did for Peter. He ad^ ministered the ordinance of the Lord's supper that evening, late as it was, and all rejoiced in the God of their salvation. But

6 *

66 HISTORY OP

soon afterwards, the magistrate fotind out his name, and com- mitted him to prison. One day as the magistrate was visiting the prisoners, he asked Evan Davis how he liked that place. " Very well," was the reply. " I thank God that I am in a place where I can pray and preach, without being molested by you, with all your spite and malice." Evan Davis w^as soon liberated from prison, by some means or other. About that time, the justice and his brother having offended some one that w^as higher than them, both of them lost their places, and said that it was in consequence of Evan Davis's prayers against them. " The wicked flee when no man pursueth." Evan Davis having suffered much in the best cause, for more than twenty years, died in the year 1707.

John Jenkins was baptized and became a member of the cliurch at Rhydwilim, in the year 1667. He was pastor of that church for many years, and was one of those who came out of the great tribulation in 1689. He had a public debate with John Thomas, on the ordinance of baptism ; in conse- quence of w^'hich a great many of the Independents were bap- tized and joined the church. He died in full hope of a glorious immortality, in the year 1733, aged 77.

Thus died John Jenkins, pastor of the Baptist church at Rhydwilim, a man of great talents, bright genius, and most wonderful activity. Before he was converted, he was remark- ably wild, much given to drink, and one of the greatest pugil- ists in the region where he lived; but after his conversion to God, he became as noted a peace-maker, as he had been quarrelsome before. The agi^ecableness of his conversation, the fervor of his zeal, and the unweariedness of his diligence, were such, as to distinguish and ennoble his character. True piety reflected a lustre on his natural and ministerial gifts, that qualified him to be useful in his own house and in the house of God. He was a man of most tender conscience, niost catho- lic spirit, and most benevolent heart. With regard to liis suc- cess in the ministry, it was by no means inconsiderable. In his life-time he baptized a great many. The whole of his ministry exhibited a singular display of the power of divine grace among the ancient Britons. Deeply impressed with the necessity of the influence of the Holy Spirit for the conversion of sinners, he combined most earnest prayer with his most active endea- vors, and ascribed all the glory to God, whose prerogative it is to speak so that the dead may hear his voice and live for- ever. Sometimes he would be greatly op])ix'ssed with a sense of his own guilt and depravity, and at other times he setMned )to be with Moses on the mount. Ho longed to be as a flame

THE WELSH BAPTISTS. 67

of fire, continually glowing in the service of his dear Re- deemer.

Samuel Jones was born on the 9th day of July, 1657, in the parish of Llanddewy, and the county of Radnor, South Wales. He was baptized and received a member of the Baptist church at Dolau, in the above county, during the time of perse- cution under Charles the second. He was a man of piety, and firmly and understandingly established in Baptist principles. By reason of most cruel peirsecution at home, Samuel Jones, John Eaton, George Eaton and Jane his wife, and Sarah Eaton, all members of the church at Dolau, with their families, and other friends and relatives, went to America in the year 1686, two years before the end of the persecution in Wales, and set- tled on the banks of Penepeck, Pennsylvania. John Baker, a member of the Baptist church at Kilkenny, Ireland, and Samuel Vaus, a member of a Baptist church in England, also arrived and settled with them.

In the year 1687, Rev. Elias Reach, son of the celebrated Benjamin Keach of London came among them, preached the gospel unto them, and baptized Joseph Ashton and Jane his wife, William Fisher, and John Watts. These persons, by mutual consent, formed themselves into a church, in the month of January, 1688; choosing Mr. Keach to be their minister,

( and Samuel Vaus, deacon. Soon after, the few emigrated Baptists in Pennsylvania and West Jersey, and those whom Elias Keach baptized at the Falls, Coldspring, Burlington, Cohansey, Salem, Penn's Neck, Chester, and Philadelphia, joined them. They were all one church, and Penepeck the centre of union, where as many as could met to celebrate Christ's death; and for the sake of distant members, they administered the ordinance quarterly, at Burlington, Cohansey, Chester, and Philadelphia: which quarterly meetings have since been transformed into three yearly meetings, and an associa- tion. Thus, for some time, continued their Zion with length- ened cords, till the brethren in remote parts, set about forming themselves into distinct churches, which began in 1699. Bv these detachments, Penepeck was reduced to narrow bounds, but yet abides among the churches, as a mother in the midst of many daughters. As Elias Keach did not settle long enouo-h among them, John Watts, one of the members of the churcli, was ordained their pastor in 1690, an 1 soon after died of small- pox. In 1697, Samuel Jones was called to the work of the ministry. He was ordained and took part in the ministry with Evan Morgan, on the 23d of October, 1706. He died Febru-

j ary 3d, 1722, and was buried at Penepeck. The ground on

68 HISTORY OF

which the meeting house stands was given by him. He also gave for the use of the church — Poole's Annotations, 2 vols. ; Burkit's Annotations, 1 vol.; Keach on the Parables; and Bishop's Body of Divinity. Though he had left the Princi- pality for many years, and was only a member of the church when he left there; yet his name is well known in Wales at the present day, owing chiefly perhaps to the regular corres- pondence he kept up with several ministers in this region, par- ticularly Nathan Davis and Caleb Evans. Some of these let- ters are published in Welsh.*

Evan Morgan was a man of piety, parts, "and prudence. He was a native of Wales, but went to America when young, and joined the Society of Friends, commonly called Quakers, broke off from them along with many others of Keith's party in 1691. He was baptized in 1697, by Thomas Rutter, and the same year, renouncing the reliques of Quakerism, was received a member of the church at Penepeck. In 1702 he was called to the ministry. He was ordained on the 23d of October, 1706, by Messrs. Thomas Griffiths and Thomas Killingworth. He died on the 16th of February, 1709, and was buried at Pene- peck, after having had the joint care of the church for upwards of two years. f

Abel Morgan was "a member of the Glandwr branch of Rhydwilim, now Rehoboth. At the age of nineteen he began to preach the everlasting gospel. Soon afterwards he moved to Monmouthshire, and became a member of Llanwenarth. He was ordained and became the pastor of the church at Blaenaugwent, in 1696. He was very well received and much respected by the church and congregation there, as well as many other places throughout the Principality.

On the 23d day of August, 1711, when it was known that he was determined to go to America, where many of his coun- trymen, relatives, and religious friends, had gone before him, the church held a special meeting, as he had been so useful among them, and so much esteemed by them for a long time. It is said that it was one of the most melting, interesting, and affecting meeting, that was ever held. To part with such a celebrated minister, whom they loved so dearly, having no ex- pectation of ever seeing his face, nor hearing his voice any more on earth, was almost more than their feelings could bear. But the Western Macedonian cry, " Come over and help us," pre» dominated. However, on the day of the meeting, several reso*

♦ See Thomas's History, and Morgan Edwards's Materials, p. 6, t See Morgan Edwards's Materials, vol. 1, p. 12.

THE WELJm BAPTISTS, 69

lutions were proposed by him, which were seconded and passed without a dissenting voice: such as, that William Philips, a member and assistant preacher, should be appointed to preach regularly to the church as a probationer, to become their pas- tor; and many other thinors too tedious now to be enumerated. In parting he gave the church a charge,

1. Thai they should never grieve their ministers, who should labor among them in word and doctrine, but cheerfully to assist them m temporal things, as well as in any difficulty which might occur in the exercise of discipline, or the important work of the ministry.

2. That they should love one another. Not forsakinc^ the assembling of themselves together, as the manner of some is; but'to exhort one another to stand fast in one spirit, with one mind striving together for the faith of the gospel.

3. That they should encourage all who might have any pro- mising gifts for the ministry.

His last address is left on record in the church book, for the benefit of the rising generation. Soon afterwards he took his family over to Bristol, and on the 28th of September they em- barked for America. The next day the wind being contrary, and the ship exceedingly tossed with the tempest, they turned in to Mil ford haven, where they were detained three weeks. And when they sailed from that place, they were driven by the tempestuous winds to Cork, in Ireland, where they were obliged to stay five weeks, in very uncomfortable circumstances, as •most of the passengers were unwell. From there, however, they all sailed on the 19th of November. On the 14th of De- cember, Abel Morgan's little boy died, and on the 17th of the same month, his dearly beloved wife breathed her last, and both of them were committed to the deep. This was to him a severe trial, indeed. But the Lord- gave and he had an undis- puted right to take away, and to say to the work of his hand, "Be still, and know that I am God." He was eleven weeks on the Atlantic ocean, in the depth of winter. He was in the vessel which sailed from Bristol to Philadelphia, no less than twenty -two weeks. Morgan Edwards informs us, that he was born at AUt Goch, in the parish of Llanwenog, county of Car marthen, in 1637. He arrived in America on the 14th of February, 1711. He resided some time at Philadel]:)hia, and then removed to Penepeck. He took on him the care of the church, as soon as he landed, and continued in that trust until his death, which came to pass December 16, 1722. He was buried in the grave-yard of Philadelphia, where a stone is erected to his memory. Mr. Morgan was a man of considerable distinc-

70 HISTORY OF

tion. He compiled a folio concordance to the Welsh Bible, which was printed at Philadelphia in 1730. He also translated the Century Confession into Welsh, and added thereunto arti- cles twenty-three and thirty-one.*

Morgan Edwards and David Benedict, we think, were mis- taken respecting the year in which Abel Morgan was born. It is not likely that he was born in 1637, when his brother Enoch, of the same father and mother, was born in 1676; and his brother Benjamin Griffith, of the same mother though not of the same father, was born in 1688.

Richard Williams began to preach at Rhydwilim, about the year 1681. He .was ordained about the year 1687. He be- came the pastor of the church at Maesyberllan, in 1700. H^e was a godly man, and a very acceptable preacher, whose influ- ence in the associations was considerable. He was active and diligent in the important work in which he was engaged, and suffered much in the cause of Christ; for he was one of those ministers that came out of great tribulation in 1688. Having adorned the profession which he had made, he died in the year 1724.

John Davis was a member of the church at Rhydwilim, and began to preach about the year 1681. He was the son of a rich man in the v/orld, but most wonderfully displeased his father when he became a Baptist. And as he married one of the members of the church, the old man thought fit to disinherit him ; so that he and his wife had their share of poverty as long as he lived. However, Mr. John Evans of Llwyndwr, out of respect to him, v/as so liberal to his widow and his fatherless children, that they wanted nothing which this world could af- ford. Though he was poor in the world, yet he was rich in grace and ripened for glory. He never was ordained, but was a good and faithful preachoj-. He finished his course in the year 1700. His children and grand-children, from time to time, have been eminent members, and some of them deacons of Baptist churches in that region to the present day.

Samuel John was a member of the church at Rhydwilim, and began to preach about the year 1682. He was ordained about the year 1695, and became pastor of the church of Cil- fowyr in the year 1704. He died in the year 1736, aged 80 years, and was buried in the burying-ground belonging to Cil- fowyr. He had a very peculiar way of expressing himself in short and pathetic sentences, which never were forgotten by the most of his hearers as long as they lived. His peculiar turn

* Morgan Edwards's Materials, p. 14,

THE WBLSn BArXISTS. 71

of mind and mode of expression, was'something similar to that of Daniel Burgess, of London, which would amuse, convince, rebuke, and comfort his hearers, at the same lime. Here we must take notice of one of his members : one of the most useful, active, and zealous men that ever Wales produced. His name was John Philips, of Cilcam, in the parish of Eglwyswen, (or M' hitechurch in English,) county of Pembroke, South Wales. He w^as not only the first man that advocated the Baptist prin- ciples in this region, but was the means of bringing the Baptist ministers to these parts: At his house they first preached; at his house, also, the church was first formed, and met to worship God and to receive the ordinances of the New Testament, for many years, until the meeting house at Cilfowyr was built in 1716.

The first Baptists in this part of the world were Lelice Mor- gan, Margaret Nicholas, and the said John Philips. He was brought up a Presbyterian, and was a member of the Presbyte- rian church, whereof John Thomas was pastor; but on examin- ing the Scriptures, after the most mature deliberation, he w-as convinced that Infant baptism could not be found in the Bible, and consequently that it did not come from Heaven but from Rome. But as he was a good man, and a very respectable man in the world, the Presbyterians were very unwilling for him to become a Baptist. They invited him to come before the church, that they would satisfy his mind on that subject; to which he consented, and the day was appointed; but he sent for George John, a Baptist minister of Rhydwilim, to go with him to meet the Presbyterian church and their pastor John Thomas. On the appointed day they all met at a place called Castell-maelorwvn. Havincf had a lono; conversation on the subject, and seeing that John Philips was not yet convinced of the propriety of Infant baptism, the Presbyterian minister proposed that he would preach on the subject, and that J. Phi- lips should choose any Baptist minister to preach, and to hold a public debate, on the subject of baptism. The place and time were then appointed. Thousands of people met. Two ser- mons were preached : the first by J. Thomas, the second by J. Jenkins, on the same text — the commission of Christ to his apostles. The consequence was, that John Philips and a great many of the Presbyterians were baptized on the 18th day of the 4th month, 1692; and several more of their fellow mem- bers were baptized soon after.

Thomas, the Welsh historian, informs us, that John Philips went to Anrierica, and that if ever he should see the History of

72 HISTORY OF

the Baptists in America, by Morgan Edwards, he hoped to see some farther account of John Philips.

On examining Morgan Edwards's History of the American Baptists, among the members of the Great Valley church, near Philadelphia, we find the name of John Philips, who bequeathed the sum of fifty pounds towards the support of the cause in that place. We are inclined to believe him to be the said John Philips, of Cilcam, and a relation of the celebrated David Phi- lips, pastor of the Baptist church at Peter's Creek, Washington county, Pennsylvania. We know that David Philips was born in the parish of Eglwyswen, Pembrokeshire, and arrived in Pennsylvania : more of him hereafter.

Thomas Griffiths was born in 1645, in the parish of Llanfer- nach, county of Pembroke. He was baptized and became a mem- ber of the church at Rhydwihm, in 1677. He resided at that time in the parish of Melinau. He began to preach about the year 1683, and had to suffer his part of the dreadful persecu- tion under Charles the second, for the space of eleven years. At first, the subjects of his preaching were the perfections of the Deity, the beauty of creation, and man's depravity and moral obligation: subjects which, however excellent in them- selves, and however well mananged, are, nevertheless, not calculated to awaken the careless sinner from a state of carnal stupidity, any more than the thunders of Sinai and the damna- tion of hell. But when he directed the attention of his hearers to the Lamb of God that taketh away the sin of the world — to the incarnation, life, sufferings, and death of Christ — his tri- umphant victory over the powers of hell, and his glorious re- surrection from the grave — he often found himself so impressed, his heart so much- warmed and animated, attended with corres- pondent effects on his hearers, that the Spirit of God seemed to have descended with such astonishing energy, as to overpower all opposition, like a mighty torrent sweeping before it whatever comes in its way with irresistible force. In the year 1701, he and fifteen of the members of the church went to America in the same vessel. They formed themselves into a church at Milford, in the county of Pembroke, South Wales, and Thomas Griffiths became their pastor in the month of June, 1701. They embarked on board the ship James and Mary, and on the 8th day of September following, they landed at Philadel- phia. The brethren there treated them courteously, and ad- vised them to settle about Penepeck. Thither they went, and there continued about a year and a half. During that time twenty-one persons joined them, but finding it inconvenient to

THE WELSU BAPTISTS. 73

abide there, they purchased land in the county of Newcastle, and gave it the name of Welsh-tract, where they built a meet- ing-house, and Thomas Griffiths labored among them as their pastor, till he died on the 25th of July, 1725, aged 80 years. He was buried at Penepeck.

Reynold Howell, in a letter to Miles Harris, dated 1752, states, " that the Baptist church at Welsh-tract, under the pas- toral care of Thomas Griffiths, was the first regularly formed church in the state of Pennsylvania." In a letter from Samuel Jones to Caleb Evans, dated 1713, we are informed, " that T. Griffiths was of almost infinite service to the cause of Christ in that region, notwithstanding that he was not a man of popular talents." Of the fifteen that went over with him, two of them at least came up out of the fiery furnace of persecution: Grif- fith Nicholas and Jennet Davis.

The following account of David Thomas and Morgan Ed- [ wards, is taken from Benedict's History of the Baptist Deno- ; mination in America :

( " David Thomas, who had often visited the state before, in ' his evangelical excursions, now removed from Pennsylvania, and , became a resident in Virginia, where he acted a most distinguish- ed part for thirty years ; when he removed to Kentucky, where he was living, but almost blind, in 1809. As this eminent ser- I vant of God has doubtless ere now gone to his rest, and can therefore b^ but little afiected by the praises or censures of men, I we shall take the liberty of saying more about him in the I following narrative, than we generally intend to say of the i living.

j David Thomas was born August 16, 1732, at Loudon Tract,

1 Pennsylvania, and had his education at Hopewell, New Jersey,

I under the famous Isaac Eaton, and so considerable were his

literary acquirements, that the Rhode Island College, (now

Brown University,) conferred on him the degree of Master of

Arts.

David Thomas made his first stand in Virginia, in Berkley county, with, or in the neighborhood of the Opeckon or Mill- creek church ; but in 1762, he removed to the county of Fau- quier, and became the pastor of the Broadrun church, which was gathered soon afi;er he removed to the place.

The orio;in of the Broadrun church, and the manner in which 'David Thomas was introduced among them, are related as fol- ilows: A short time previous to'his removing to Virginia, two men in this region, without any public preaching, became much

7

74 HISTORY OF

concerned about their souls and eternal things, were convinced of the reality of vital religion, and that they were destitute of it. .While laboring under these convictions, they heard of the Baptists, (New-Lights, as some called them,) in Berkley coun- ty, and set out in search of them ; and after travelling about sixty miles over a rough and mountainous way, they arrived amongst them, and by their preaching and conversation were much enlightened and comforted, and were so happy as to find what had hitherto to them been mysterious, how a weary and heavy-laden sinner might have rest. The name of one of these men was Peter Corn welly who afterwards lived to a good old age, and was so eminent for his piety, as to receive fronj his neighbors and acquaintances, the title of ' Saint Peter.'^ It is related by Mr. Edwards, 'that this Peter Cornwell induced Edmund Hays, (the same man who removed from Maryland to Virginia, in 1743,) to remove and settle near him, and that in- terviews between the families of these two men were frequent, and their conversation religious and devout ; insomuch that it soon began to be talked of abroad as a very strange thing* Many came to see them, to whom they related what God had done for their souls, exhorted, prayed, and read the Bible, and other good books, to the spreading of seriousness through the whole neighborhood.' Cornwell and his companion, (whose name is not mentioned,) in a short time made a second visit to Berkley, 'and were baptized; and Divine Providence had so ordered matters, that in this visit they met with David Thomas, whom they invited to go down and preach amongst^hem. He accepted the invitation, and settled with them, as be^re related, and soon became the instrument of diffusing gospel light in Fauquier and the adjacent counties, where ignorance and super- stition had long prevailed.

David Thomas is said to have been a minister of great dis- tinction in the prime of his days ; for beside the natural endow- ments of a strong and vigorous mind, and the advantages of a classical an4 refined education, he had a melodious and pierc- ing voice, pathetic address, expressive action, and, above all, a heart filled with love to God and his. fellow men, whom he saw overwhelmed in sin and misery. But for a lew of the first years of his ministry in Virginia, he met with much rustic per- secution from the rude inhabitants, who, as a satirical historian observes, ' had not wit enough to sin in a genteel manner.'f

Outrageous mobs and individuals frequently assaulted and disturbed him. Once he was pulled down as he was preach-

* Fristoe's Hist, of the Ketockton Asso. p. 100. t Morgan Edwards.

THE WELSH BAPTISTS. 75

ing, and dragged out of doors in a barbarous manner. At an- other time a malevolent fellow attempted to shoot him, but a bystander wrenched tlie gun from him, and thereby prevented the execution of his wicked purpose. ' The slanders and re- vilings,' says Mr. Edwards, ' which he met with, are innume- rable; and if we may judge of a man's prevalency against the devil, by the rage of the devil's children, Thomas prevailed like a prince.' But the gospel flourished and prevailed; and Broadrun church, of which he was pastor, in the course of six or eight years from its establishment, branched out, and became the mother of five or six others. The Chappawomsick church was constituted from that at Broadrun, in 1766. The Baptists in this church met with the most violent opposition. One Ro- bert Ashly and his gang, (consisting of about forty,) combined against them, with the most determined and envenomed hos- tility. Once they came to harass them at their worship, and entered the house with violence; but some stout fellows, not. able to bear the insult, took Ashly by the neck and heels, and threw him out of doors. This infernal conspiracy continued to vent their rage against the Baptists, by throwing a live snake into the midst of them at one time, and a hornet's nest at an- other, while they were at worship; and at another time they brought fire-arms to disperse them. But Ashly dying, soon after, in a miserable manner, struck a damp on their mischiev- ous designs, and procured quietness for a while to the poor suf- ferers, whom the civil powers left to the mercy, or rather to the rage and insolence of such an infuriated banditti.

But to return to Mr. Thomas. He travelled much, and the fame of his preaching drew the attention of people throughout an extensive circle ; and they travelled, in many instances, fifty and sixty miles to hear him. It is remarkable, that about this time, there were multiplied instances, in different parts of Vir- ginia, of persons, who had never heard of any thing like evan- gelical preaching, who were brought, through divine grace, to see and feel their want of vital godliness. Many of these per- sons, when they heard Mr. Thomas and other Baptist preach- ers, would travel great distances to hear them, and to procure their services in their own neighborhoods. By this means, the gospel was first carried into the county of Culpepper. Allen Wyley, a man of respectable standing in that county, had been thus turned to God; and not knowing of any spiritual preacher, he had, sometimes gathered his neighbors, and read the Scrip- tures, and exhorted them to repentance; but hearing, after a while, of Mr. Thomas, he and some of his neighbors travelled to Fauquier to hear him. As soon as he heard him, he knew

76 HISTORY OF

the joyful sound, submitted to baptism, and invited him to preach at his house. He came; but the opposition from the wicked was so great that he'could not preacR. He went into the county of Orange, and preached several times, and to much purpose. Having, however, urgent calls to preach in various other places, and being much opposed and persecuted, he did not attend here as often as was wished. On this account it was, that Mr. Wyley went to Pittsylvania, to procure the labors of Samuel Harris. David Thomas and Mr. Garrard, some- times together and sometimes apart, travelled and propagated the pure principles of Christianity in all the upper counties of the Northern Neck; but Mr. Thomas was far the most active.

The priests and friends of the establishment, viewed with a jealous eye these successful exertions of the Baptists, and adopted various methods to embarrass and defeat them. The clergy often attacked the preachers from the pulpit; called them false prophets, wolves' in sheep's clothing, and many other hard names equally unappropriate and slanderous. But unfortunately for them, the Baptists retorted these charges, by professing to believe their own articles; at least, the leading ones, and charged them with denying them; a charge which they could easily substantiate: for the doctrines most com- plained of, as advanced by the Baptists, were obviously laid down in the common prayer-book.

When they could not succeed by argunients, they adopted more violent measures. Sometimes the preachers, and even some who only read sermons and prayed publicly, were car- ried before magistrates, and though not committed to prison, were sharply reprimanded, and cautioned not to be righteous overmuch.

In two instances only, does it appear, that any person in these parts, was actually imprisoned on account of religion, al- though they suffered much abuse and persecution from out- rageous mobs and malicious individuals. The one, it seems, was a licensed exhorter, and was arrested for exhorting at a licensed meeting-house. The magistrate sent him to jail, where he was kept until court; but the court, upon knowing the cir- cumstances, discharged him. The other was James Ireland, who was imprisoned in Culpepper jail, and in other respects treated very ill. At the time of his imprisonment, Mr. Ireland was a Separate Baptist, but he aftewards joined the Regulars. The reasons why the Regular Baptists were not so much per- secuted as the Separates, was, that they had, at an early date, applied to the general court, and obtained licenses for particular places of preaching, under the toleration law of England ; but

THE WELSH BAPTISTS. 77

few of their enemies knew the extent of these licenses; most supposing, that they were by them, authorized to preach any where in the county.

The Regulars were considered less enthusiastic than the Se- parates. They were frequently visited by a number of eminent and influential ministers from the Philadelphia Association, and they also had at their head, the learned and eloquent David Thomas, who, after stemming the torrent of prejudices and op- position for a few years, acquired an extensive fame and great weight of character, even in the eyes of his enemies ; and was the means of procuring a degree of quietude and respectability for his reproached and persecuted brethren. But in the most persecuting times, the Baptist cause still flourished, and the work of grace progressed. New churches were constituted, and young preachers were raised up. Daniel and William Fristoe, Jeremiah Moore, and others, were early fruits of Elder Thomas's ministry. These young heralds, uniting their en- deavors with those of the more experienced, became zealous laborers in the vineyard of the Lord.

Morgan Edwards, A.M. The following biographical sketch of this truly eminent man, and distinguished promoter of the Baptist cause in America, was drawn by Dr. William Rogers, of Philadelphia, in a sermon preached at his funeral, and by him communicated to Dr. Rippon, of London, who published it in the 12th No. of his Annual Register, from which it is now extracted. The sermon, which for some cause was not printed, was preached in the First Baptist Church in Philadel- phia, February 22, 1795, on 2 Cor. 6:8: ' By honor and dis- honor; by evil report and good report; as deceivers and yet true.'

' Morgan Edwards was born in Trevethin parish, Monmouth- shire, in the Principality of Wales, on May 9th, 1722, old style, and had his grammar learning in the same parish, at a village called Trosnat ; afterwards he was placed in the Baptist semi- nary at Bristol, in Old England, at the time the president's chair was filled by the Rev. Mr. Foskett. He entered on the ministry in the sixteenth year of his age. After he had finished his academical studies, he went to Boston, in Lincolnshire, where he continued seven years, preaching the gospel to a small congregation in that town. From Boston, he removed to Cork, in Ireland, where he was ordained, June 1, 1757,,and resided nine years. From Cork he returned to Great Britain, and preached about twelve months at Rye, in Sussex. While at Rye, the Rev. Dr. Gill, and other London ministers, in pur- suance of letters which they received from this church, (Phila?

7*

78 ttlSTOSY OF

delphia,) urged him to pay you a visit. He complied, took his passage for America, arrived here May 23, 1761, and shortly afterwards became your pastor. He had the oversight of this church for many years; voluntarily resigned his office, when he found the cause, which was so near and dear to his heart, sinking under his hands ; but continued preaching to the peo- ple, till they obtained another minister, the person who now addresses you, in procuring whom he was not inactive.

' After this, Mr. Edwards purchased a plantation in New- ark, Newcastle county, state of Delaware, and moved thither with his family in the year 1772; he continued preaching the word of life and salvation in a number of vacant churches, till the commencement of the American war. He then desisted, and remained silent, till after the termination of our revolution- ary troubles, and a consequent reconciliation with this church. He then occasionally read lectures in divinity, in this city, and other parts of Pennsylvania; also, in New Jersey, Delaware, and New England; but for very particular and affecting rea- sons could never be prevailed upon to resume the sacred char- acter of a minister.

'Our worthy friend departed this life, at Pencader, New- castle county, Delaware state, on Wednesday the 28th day of January, 1795, in the 73d year of his age; and was buried, agreeably to his own desire, in the aisle of this meeting-house, with his first wife and their children; her maiden name was Mary Nunn, originally of Cork, in Ireland, by whom he had several children, all of whom are dead, excepting two sons, William and Joshua; the first, if alive, is a military officer in the British service; the other is now present with us, paying this last public tribute of filial affection to the memory of a fond and pious parent. Mr. Edwards's second wife was a Mrs. Sin- gleton, of the state of Delaw^are, who is also dead, by whom he had no issue.

' Several of Mr. Edwards's pieces have appeared in print, viz. 1. A Farewell Discourse, delivered at the Baptist meeting- house, in Rye, February 8, 1761, on Acts 20:25,26. And now, behold, I know that yc all, among whom I have gone pf^eaching the kingdom of God, ahall see my face no more : wherefore, I take you to record this day, that I am pure from

* It is said, that the church in Philadelphia, sent to Dr. Gill, of London, to assist them in obtaining a pastor; but that they required so many accomplish- ments to be united in him, that the Dr. wrote them back, tliat lie did not know that he could find a man in England who would answer their description ; in- forming them, at the same time, that Morgan Edwards, who was then preach- ing in Kye, in the county of Sussex, came the nearest of any one who could be obtained.

THE WELSU BAPTISTS. 73

the blood of all men. This passed through two editions, 8vo.

2. A Sermon preached in the College of Philadelphia, at the ordination of Rev. Samuel Jones, (now D. D.,) with a narra- tive of the manner in which the ordination was conducted, 8vo.

3. The Customs of Primitive Churches, or a set of Proposi- tions relative to the Name, Materials, Constitution, Powers, Officers, Ordinances, &c., of a Church; to which are added, their proofs from Scripture, and historical narratives of the man- ner in which most of them have been reduced to practice, 4to. This book was intended for the Philadelphian Association, in hopes ihey would have improved on the plan, so that their joint productions might have introduced a full and unexceptionable treatise of Church Discipline. 4. A New-Year's Gift; a Ser- mon preached in this house, January 1, 1770, from these words. This year thou shalt die; which passed through four editions. What gave rise to this discourse will probably be recollected for many years to come. 5. Materials towards a History of the Baptists in Pennsylvania, both British and Ger- man, distinguished into First-day, Keithian, Seventh-day, Tun- ker, and Rogerene Baptists, 12mo. 1792. The motto of both volumes is, Lo ! a people that dxoell alone, and shall not he reckoned among the nations, 6. A Treatise on the Millenni- um. 7. A Treatise on the New Heaven and New Earth: this was re-printed in London. 8. Res Sacra, a Translation from the Latin. The subject of this piece is an enumeration of all the acts of public w^orship, which the New Testament styles offerings and sacrifices; among which, giving money for reli- gious uses is one; and therefore, according to Mr. Edwards's opinion, is to be done in the places of public worship, and with equal devotion.

' Beside what he gave to his intimate friends as tokens of per- sonal regard, he has left behind him forty-two volumes of ser- mons, twelve sermons to a volume, all written in a large print hand; also about a dozen volumes in quarto, on special sub- jects, in some of which he was respondent, and therefore they may not contain his own real sentiments. These, with many other things, unite to show that he was no idler.

' He used to recommend it to ministers to write their sermons at large, but not to read them in the pulpit; if he did, he ad- vised the preacher to write a large, fair hand, and make him- self so much master of his subject, that a glance might take in a whole page. Being a good classic, and a man of refinement, he w^as vexed with such discourses from the public as deserved no attention, and much more to hear barbarisms ; because, as he used to say, "They were arguments either of vanity or in»

80 HISTORY OF

dolence, or both ; for an American, with an English grammar in his hand, a learned friend at his elbow, and close application for six months, might make himself master of his mother tonorue."

' The Bapkst churches are much mdebted to Mr* Edwards. They will long remember the time and talents he devoted to their best interests, both in Europe and America. Very far was he from being a selfish person. When the arrears of his salary, as pastor of this church, amounted to upwards of £372, and he was put in possession of a house, by the church, till the principal and interest should be paid, he resigned the house, and relinquished a great part of the debt, lest the church should be distressed.

' The College of Rhode Island is also greatly beholden to him for his vigorous exertions at home and abroad, in raising money for that institution, and for his particular activity in procuring its charter. This he deemed the greatest service he ever did for the honor of the Baptist name. As one of its first sons, I cheerfully make this testimony of his laudable and well- timed zeal.

' In the first volume of his Materials, he proposed a plan for uniting all the Baptists on the Continent in one body politic, by having the Association of Philadelphia, (the centre,) incorpo- rated by charter, and by taking one delegate out of each asso- ciation into the corporation; but finding this impracticable at that time, he visited the churches from New Hampshire to Georgia, gathering materials towards the history of the whole. Permit me to add, that this plan of union, as yet, has not suc- ceeded.

' Mr. Edwards was the movino; cause of bavin or the minutes of the Philadelphia Association printed, which he could not bring to bear for some years ; and therefore, at his own expense, he printed tables, exhibiting the original and annual state of tho associating churches.

' There was nothing uncommon in Mr. Edwards's person; but he possessed an original genius. By his travels in Eng- land, Ireland, and America, commixing with all sorts of peo- ple, and by close application to reading, he had attained a re- markable ease of behavior in company, and was furnished with something pleasant or informing to say on all occasions. His Greek Testament was his favorite companion, of which he was a complete master; his Hebrew Bible next, but he was not so woH versed in the Plebrew as in the Greek language; however, he knew so much of both as authorized him to say, as he often did, that the Greek and Hebrew are the two eyes of a minister,

THE WELSH BArTISTS. 81

and the translations are but commentaries ; because they vary- in sense as commentators do. He preferred the ancient British version above any other version that he had read; observing .that the idioms of the Welsh fitted those of the Hebrew and Greek, like hand and glove.

' Our aged and respectable friend is gone the way of all the earth; but he lived to a good old age, and with the utmost com- posure closed his eyes on all the things of time. Though he is gone, this is not gone with him ; it remains with us, that the Baptist interest was ever uppermost with him, and that he la- bored more to promote- it, than to promote his own ; and this he did, because he believed it to be the interest of Christ above any in Christendom. His becoming a Baptist was the effect of previous examination and conviction, having been brought up in the Episcopal church, for which church he retained a particular regard during his whole life.' "

r

82 HISTORY OF

WELSH CHURCHES.

Olchon, was a regular Baptist church in 1633. How long it had been in existence before, we cannot tell. Their minister at that time was one of their own sons, of the name of Howell Vaughan, who took them by the hand, and fed them with know- ledge and understanding. However, the increase of this church is one of the blessed effects of the circulation of the Bible in the Welsh language. The Welsh, as well as many other nations, htid been for several hundred years without the Bible in their native tongue, except what might have been in manuscripts. There were few copies of it in Latin. Some part of the Scriptures was published in 1551 ; but the persecu- tion under the reign of bloody Mary, put a stop to its circula- tion. Robert Farrar and Rawlins White, in Wales, as well as many others in England, were burnt to ashes for conscience' sake: the former suffered in the town of Carmarthen, and the latter near Cardiff, in the county of Glamorgan, South Wales. Bloody Mary died in 1558, and for the time being, the Roman or popish persecution died with her, and the whole Bible was ordered to be published in Welsh, by an act of parliai-inent in 1563, under the superintendence of the Episcopal ministers or bishops of Llanelwy, Bangor, St. Davids, and Hereford, trans- lated by William Salesbury, who lived in the Cal-du, Llansa- nan parish, Denbreghshire, North Wales. This was only for the churches, but the Bible for the use of the common people, was published in 1630, by Sir Thomas Middleton, of Wann- castle North AVales.

The Welsh nation had several copies of the Bible, the Old and N^w Testaments, in manuscripts, after King Lucius made a profession of religion. Whether they had any before that period wc know not; but most of them were burnt as well as their meeting-houses in that dreadful pagan persecution under the reign of Dioclesian ; but in a short time afterwards, they were very liberally supplied with a great many copies of the Bible in manuscript, by their countryman, the Emperor Con- stantino the Great. And we are rather of opinion, that som« of these valuable manuscripts might have escaped the fire of St. Austin and his followers.

THE WELSH BAPTISTS. 83

In 1649, the effects of the gospel weije so amazing, that it seemed as if a general revival was about to take place in that part of the country. Many were converted to God, yielded obedience to his commands, and enlisted under the banner of the cross. Many more were concerned about the things be- longing to their eternal peace; inquired with tears in their eyes, "What they should d© to be saved;" while there were a great number on whose consciences the word appeared to make a serious impression. A considerable reformation of manners was evidently seen among those who never had made a public profession of religion. Many of their barbarous, hea- thenish, and most ungodly customs, wei^ either entirely abo- lished, or in a great degree abandoned. About this time a Baptist meeting-house was built at Hay, a market-town about eight miles from Olclion, where the church generally met until the persecution, when they had to draw towards the Black Mountain, and worship God under the canopy of heaven, as we have observed already. Several branches of this church have been formed into distinct churches, which has reduced her to narrow bounds, but still she abides as a mother among many daughters. Many were the trials through w^hich she passed; 'many were the afflictions w^herewith she was af- flicted; and many and severe were the persecutions which she endured.* Their next pastor was William Williams, a young man from Cilfowyr. He was regularly dismissed from his mother church, and was ordained at Olchon in 1731. He continued there about seven years, and then went to Maes- yberllan, to assist their minister. In his last days, however, he "was not a very acceptable preacher, but was considered a good man. He died in 1771.

In 1738, Jacoby Rees of Penyfay, was chosen pastor of this church, ^id about that time, John Powell, of Abergwessyn was baptized, and soon afterwards began to preach. He was a v<3ry gifted man, but there was something wrong in his con- duct. However, he was very highly esteemed by many. Ho died in 1743. Their pastor, J. Rees, having served them about seven years, left them and wojit to Blaenaugwent.

In 1745, Joshua Andi-ews, from Penygarn, engaged to sup- ply them two Sabbaths in the month ; and Joshua Thomas, the author of the History of the Baptists in Wales, the other two Sabbaths, till he went to Leominister, in 1754. About 1766, George Watkins, a member of the church, began to preach.

* See a short Biography of Ten of the Ministers of this Church.

84 HISTORY OF

He was ordained in 1773, and engaged to preach for them half his time, and Joshua Andrews supplied them the other half.

About this time, they had preaching often near Capel-y-ffyn, in the house of a daughter of their late pastor, Thomas Watkins, until they built a meeting-house, where a branch of the church now meets. The preaching has been held since, alternately, at Olchon and Capel-y-ffynn. They are not far distant, were it not that the almost impassable Black Mountain is between them.

Noah Delahay Symonds was a native of this region. He w^as baptized in the city of London, and returned to his father's house, and began to preach in this church in 1772. He went to Bristol College, was on probation for some time at Bovy- Tracy, in Devonshire. He removed from there to Bampton, in the same county, and was ordained there in 1777.

This church, though the oldest in Wales, is undoubtedly the weakest. May the Lord revive his work among them. The association has been held here in 1653, in 1754, and in 1770,

Olchon Ministers to the year 1770.

1. Howell Vaughan, ordained before 1640, the period of his death not known.

2. Thomas Watkins began to preach 1643; died 1694.

3. Walter Pressor began to preach 1644; time of his death unknown.

4. Thomas Parry was baptized 1641; died 1709.

5. John Rees Howell, baptized 1645; died 1692. ^ 6. Howell Watkins, baptized 1645; died 1699.

7. Thomas John Williams; not known when he began to preach, nor when he died.

8. Thomas Price; unknown when he began to preach, and when he died. «%

9. Thomas Powell ; not known when lie began to preach, nor when he died.

10. John Gilbert ;^not known when he began to preach, nor when he died.

11. Joseph Price began to preach 1681; went to England; died 1721.

12. William Williams went to Maesyberllan ; died 1771.

13. Jacob Rees went to Blaenaugwent; died 1772.

14. John Powell died 1743.

15. Joshua Andrews.

16. George Watkins.

17. Noah Dclahav Svmonds.

THE WELSH BAPTISTS. 86

Llantrisaint Church was first formed at Llanfaches, on the principle of mixed communion, by Mr. Wroth, assisted by Mr. Jesse of Lond'on, in the year 1639. William Thomas was co-pastor with Mr. Wroth in this church, until the time of the persecution under Charles the first, when he went to Bristol.

In 1645, the Baptists separated themselves, and formed into a distinct church at Llantrisaint, and had for their minister, one David Davis, and others to assist.*

In the association held at Swansea in 1654, the church at Llantrisaint proposed to assist the church at Abergavenny, now Llanwenartli, to support their minister; which also they did. From the messengers of Llantrisaint, also, the proposal to re- vive the ancient order of things, came the preceding year; that is, to encourage and support the missionary cause. Let our brethren in the new world, look and stare at this, especially our anti-missionary friends! Be it known unto them, that in the year 1653, in the Welsh association held at Abergavenny, county of Monmouth, South Wales, collections were made, when the Welsh church subscribed to raise a fund for mission- ary purposes. Their plan was, for the messengers of everv church to mention a certain sum, and bind themselves to bring that sum with them to the next association. For instance, Swansea, £5; Llantrisaint, £2 10^.; Carmarthen, £2 10s. No one was compelled to give any thing, neither was any mes- senger ever blamed for making such engagements, but was cheerfully assisted by his brethren to fulfil them.

This is only a specimen of the commencement of the mis- sionary cause in this region. The next year, we find that the churches had more than doubled that sum. Llantrisaint gave five pounds sterling; which was no small sun;, at that time, in the Welsh mountains. Many branches have sprung out of this root, which are now like the cedars in Lebanon, exceedingly high ; so that the heavenly wind shakes them so powerfully, that the seed is carried to a great distance. New plantations are raising up every year, far and near. He that is greater than Solomon, has many thousands that bear burdens, and many hewers on the mountains of Wales, who prepare the ma- terials to build Zion the city of our God. In the year 1742, the meeting-house fell; and for some cause or other, it wae never rebuilt. The members afterwards met at Penygarn, near Pontypool.t

* See their biography.

t See a Continuation of the History of this Church, under the name ol Penygam.

8

SB iixsrrvjRY Or

Llantrisaint Ministers to the year 1770.

1. Wroth dissented from the establishment in 1620.

2. William Thomas began to preach in 1638; died 1671.

3. David Davis began to preach in 1645.

4. Thomas Joseph began to preach in 1646.

5. Howell Thomas began to preach in 1646.

6. Thomas Jones began to preach in 1646; died 1680.

7. William Davis went to Pennsylvania.

8. William Thomas joined the Quakers in 1742.

9. Walter Prosser preached here after he was ejected from Dredynog.

DoLAu Church, in the county of Radnor, South Wales^> was formed through the instrumentality of Hugh Evans, in 1646, on the principle of strict communion. At first, their place, or places of worship, were in the open air, in the woods, where the members from three counties met to worship God, by reason of the persecution under the reign of Charles the first. Afterwards they met at the Cwm, in the parish of Llanddewy, in the said county of Radnor; at the Pentref, in the county of Brecknock; and at the Garth, in the county of Montgomery. About the year 1721, the meeting was moved from the Cwm to the Rock near Penybout, which w^as a dwelling-house, with some land belonging to it, purchased by one of the members of the name of Stephen Price, who gave it for the use of the church forever. The house was converted into a meeting- house. A burying-ground was enclosed ; and the annual rent of the land, with the interest of £100, (the gift of the said Price,) is for the support of the minister. Preaching was also held at a farm house called Dolau. The people in the neigh- borhood of the 'Rock speak the English language, and the Welsh is universally spoken about the Dolau. And as David Evans, their minister, could not preach in English, and most of the members residing near Dolau, a meeting-house was built on that farm, and from that circumstance it is called the Dolau. However, after the death of David Evans, senior, David Evans, junior, his son, was ordained pastor of the church, and being- able to preach in both languages, he preached at Dolau in Welsh, and at the Rock in English, every Lord's day. In the history of this church, we have an instance of the wonderful effect of habit. In the time of persecution, when the followers of the Lamb, were holding their meetings in secret places, for fear of being discovered by the wolves, the agents of the infer- nal foe, they were under the necessity of making as little

THE WELSH BAPTISTS. %1

noise as they could, and consequently never had any singing. They became so habituated to this custom, that they would not suffer it to be introduced among them for many years after the time of what is commonly called the liberty of conscience ; and it was with some difficulty that it was at all admitted into this church. When it is recollected that the original constituents of the first Baptist church in Pennsylvania, were formerly members of Dolau, and that they left Wales in the time of persecution, the citizens of the Western World, will cease to wonder, that there has been a dispute in the church of Penepeck about " singing of psalms." The meeting-house at Dolau was built in 1761, and it has been rebuilt and enlarged since.

Among the members of this church who went to America in 1636,* there was one John Eaton, who had two sons, George and Joseph, who became preachers of the gospel in that country. George married Mary Davis, a daughter of Peter Davis, an as- sistant preacher in this church. He was useful in the ministry for many years in the church at Penepeck, Pennsylvania, and died in 1764.

Joseph Eaton, his brother, was only seven years old when he went to America. He was baptized in that Western world, and called to the work of the ministry, as an assistant to Benja- min Griffiths, in the church called Montgomery, in the ye^r 1722, with whom he did not agree very well in some thisgs, which caused a great deal of uneasiness in the church, and ended in a separation in 1743. Joseph Eaton died in 1749, aged 70 years. His son, Isaac Eaton, A. M., was the first pastor of the church at Hopewell in that country. He joined Southampton church, and commenced preaching in early life. He went to Hopewell in 1748, and was ordained pastor of that church the same year. He continued in the pastoral office until July 4th, 1772, when he died, aged 47 years. We have collected this from Thomas's History.

David Benedict says that his funeral sermon was preached by Samuel Jones, D. D., Penepeck, who thus briefly portrayed his character: " The natural endowments of his mind; the im- provement of these by the accomplishment of literature; his early and genuine piety ; his abilities as a divine and a preach- er; his extensive knowledge of men and books; would afford ample scope to flourish in a funeral oration; but it is needless." He was the first among the American Baptists, who set up a school for the education of young men for the ministry.

Samuel Jones, D. D., was born at Cefeu-y-gelly, in Beltus

* See Samuel Jones's biography.

88 HISTORY OF

parish, Glamorganshire, on January 14, 1735; went to Ame- rica in 1737; was bred in the College of Philadelphia; was ordained minister of Penepeck, January 8, 1763.

John Thomas was born in the county of Radnor, South Wales, in 1703. He went to America, and became the pastor of Montgomery church, Pennsylvania. This is all that we have ever heard of hrm, except that he was the first pastor of the Hilltown church, which sprang from Montgomery church.

Nathan Davis, son of Francis Davis,* was a wild young man; but, as v/e have stated, became a member and pastor of this church. He was ordained in 1703. In 1707, he received a very pressing invitation to become the pastor of the church at Salop, England. He was very much respected at home and abroad, in England and in Wales; and a very useful and faithful minister of Jesus Christ, until he died the 8th of June, 1726, aged 63 years. On his tombstone are the following Imes:

Believe, repent, leave sin while thou hast breath ; Eternal wo or joy will follow death. Here see and view thy end without delay ; Prepare for death and the great judgment day. For know, O reader ! thou must shortly dwell, Alas! with me in dust. Awake !— Farewell !

Roger Walker was their next pastor, who was married to their former pastor's daughter, Thomas Davis his assistant. Though R. Walker was an Englishman, yet, by the assistance of his wife, he learned Welsh, so as to be able to preach in that language. He is the first man that we ever heard of doing such a thing. He died in 1748, aged 63 years, and was buried in the grave-yard, by the Rock meeting-house.

While on the earth I was upon this Rock» I daily strove to feed my Savior's flock.

Thomas Davis, having preached here about seven years after the death of R. Walker, for some reason or other was determined to leave the place; and accordingly rented a farm at a great distance, in Monmouthshire. But while he was at that farm, making some preparations to remove his family, he died, in 1756. Miles Harris, in a letter to Mr. Thomas of Leo- minister, says, that he was very comfortable in his last days

* Sec his biography.

THE WELi^II BAPTISTS. 89

— that he felt himself happy in his company as long as he could speak.

Their next minister was Richard Jones, who had been among the Presbyterians. He was baptized in this church, in 1749; was called to be their minister in 1750; and after about twenty years, he was excluded. Afterwards he returned to the Presbyterian church whence he came.

They were, now, some time without a minister. At last, David Evans, a young man from Cilfowyr, was chosen by them unanimously. He was ordained in 1771, and continued their faithful and laborious minister until his death.

Dolau Ministers to the year 1770.

1. Hugh Evans. Died 1656.

Assistant pastor, John Price. Died 1673.

2. Henry Gregory. Died 1700.

Assistant pastor, Francis Davis. Died 1700. Assistant pastor, Peter Davis. ^. Nathan Davis. Died 1726.

4. Roger Walker. Died 1748.

5. Thomas Davis. Died 1756.

6. Richard Jones. Excluded.

7. David Evans*

Assistant pastor, James Griffiths.* Swansea Church, in the county of Glamorgan, South Wales, was gathered and regularly formed by John Miles, in 1649. This church enjoyed much peace and prosperity under his ministry, until the persecution on the restoration of Charles tiie second. Afterwards our brethren had to meet in different places, in the most secret manner: such as Heol-las, Lledre- brith, and Alltfowr, and different private houses in the town of Swansea. In 1698, they rented the old Presbyterian meeting- house. In 1758, they built a new meeting-house, on leased premises of ninety-nine years. In 1710, several of the mem- bers of this church emigrated to America. The following is a copy of the letter of their recommendation, which was con? sidered as their dismission :

" South Wales, in Great Britain. *' The church of Jesus Christ, meeting at Swansea, in Gla- morganshire, owning believer's baptism, laying on of hands, the doctrine of personal election and final perseverance ; to any

* Se© the biograi^y of the first ministers of this church, 8 ^

90 ItlSTOKlf OP

church of Jesus Christ, in the province of Pennsylvania, ia America, of the same faith and order, to whom this may con- cern, sendeth Christian salutation. Grace, mercy, and peace, through our Lord Jesus Christ, Amen. Dearly beloved breth- ren, in the Lord Jesus Christ; Whereas our dearly beloved brethren and sisters, by name — Hugh Davis, an ordained minister, and Margaret his wife, Anthony Mathews, Simon Mathews, Morgan Thomas, Samuel Hughes, Simon Butler^ Arthur Melchior and Hannah his wife, design, by God's per- mission, to go with brother Soreney, to the aforesaid province of Pennsylvania : This is to testify unto you; that all the above named are in full communion with us, and w^e commit them, all of them, to your Christian care, beseeching you, therefore, to receive them in the Lord, watching over them, and perform- ing all Christian duties towards them, as becometh Christians to their fellow members. So we commit you and them to the Lord, and to the word of his grace, which is able to build you and them up in the most holy faith. That the God of peace may sanctify you wholly, and that your and their spirits, souls, and bodies, may be preserved blameless unto the coming of our Lord Jesus Christ, shall be the earnest prayer of your breth- ren, in the faith and fellov/ship of the gospel.

Dated the 3d of the 7th Month, 1710— Signed at our Meet- ing by a part of the whole.

John Morgan, William Mathews, William Morgan^ Hugh Mathews, John Hughes, Owen Do^vle, Morgan Nicholas,

John Davis, Jacob Morgan, John Howell, Robert Edw'ards, Philip Mathews, Thomas Morgan."

Their first pastors were, John Miles, Lewis Thomas, and Morgan Jones — Thomas Proud, William Thomas, Morgan Jones, Robert Morgan, and John Morgan, Assistants. f After the death of their pastor, Morgan Jones, they were, for some time, without one. Griffith Jones, of Penyfay, administered the ordinances during that period.

Their next pastor was Grillith Davis. Ho was born in 1699 — baptized in 1721 — began to preach in 1726 — ordained in 1736 — and died in 1776. John Davis was an assistant preacher in the church, more than fifty years. He refused to

* There is one name more in the book, not legible, t See their biography.

THE WELSH BAPTISTS. 91

take the pastoral care of the church. He had a great deal less opinion of himself, than others had of him. He died in his Master's service, while he was fidfilling his appointments, in Pembrokeshire, at Boncath. He was buried at Cilfowyr, in Pembrokeshire.

Benjamin Francis was baptized in this church, when he was fifteen years old; and called to the ministry in 1755. He went to Bristol college, and became the pastor of the church of Horsley, England, in 1758. He attended the Welsh asso- ciations annually, for many years. He was a godly and lively preacher — his voice almost, if not altogether, as clear as George Whitfield's— which was much in his favor, in preach- ing in the open air, to fifteen thousand people, in a Welsh asso- ciation. The writer heard Mr. Winterbottom, the late pastor of Horsley, saying, "If any body should bring a dog from Wales, and could testify that Benjamin Francis did once tap him on the head, it would fare well at Horsley, such is the esteem in which he is held there to this day."^

John Hopkin was an assistant in this church before the death of G. Davis, and many years afterwards, when they were destitute of a pastor.

Swansea Ministers to the year 1770.

1. John Miles. Died 1660.

Assistant, Thomas Proud. Died 1660. " Morgan Jones. " William Thomas.

2. Lewis Thomas. Died 1703.

3. Morgan Jones. Died 1730.

Assistant, Robert Morgan. Died 1711.

" Jolm Morgan, his son. Died 1703c " John Davis. Died 1742.

Griffith Jones. Died 1754. " David Owen. Died 1765.

4. Griffith Davis. Died 1776.

William Morgan, baptized here. Died at Salop, 1753. Benjamin Francis went to Horsley, England. Assistant, John Hopkin.

Llan-Bryn-Mair, was formed about the year 1650, through the instrumentality of Vavasor Powel. For chat rea- son, it was generally known by the name of Powel's church,

* See his biography.

92 HISTORY OF

for upwards of one hundred years. In his time it was re- markably large, and very much scattered, meeting for divine worship in several places: such as Llan-bryn-mair, Aberha- fesb, Fachwen, Ca'rcapon, Llanfyll}^n, and Newtown: and some of these places are far from each other. Before the per- secution, the cause of our Redeemer was in a very prosperous condition in this region. Hundreds were converted to God, by the influence of the Holy Spirit attending the ministry of Va- vasor Powel. The church, at that time, contained from four to five hundred members. In 1660, the* ravenous wolves broke in among the flocks, and made a most terrible havoc of them. They most dreadfully persecuted, chased, and spoiled the shep- herd* and the sheep. From this period to the end of his life, Vavasor Powel had to spend his days in one prison br an- other. Afler his death, they were destitute of a minister for a considerable time, until one of their own members, of the name of Henry Williams, led them by the still waters to the green pastures, though surrounded by that sort of wild beasts, on every hand, which were ten thousand times more dangerous than the tigers and the lions of the forest.

He labored among them, for the space of two or three years, until he was stopped from preaching publicly by the higher powers. But he continued to preach privately, in several parts of the county, as often as he had an opportunity, until he was imprisoned, when all his personal property was taken from him. At his death, he left this numerous and scattered church in the wilderness, without a pastor. But though the under shepherd is dead, the great Shepherd and Bishop of our souls is yet alive. A respectable young man, a member of the church, of the name of Reynold Wilson, who had been regu- larly brought up for the church of England, but having examined the word of God, and felt its power in his soul, not- withstanding the troubles of the times, determined to sufler af- fliction with the people of God — to answer. a good conscience. He was called to the work of the ministry, and became the pastor of this church after H. Williams's death. He set up a seminary in that neighborhood, where many respectable yoang men were brought up : some of them became clergymen of the established church. How the wheels of Providence turn round ! One of his students, Francis Turner, became his assistant in the work of the ministry, until he received a call to become the pastor of the Baptist church at Hill-Clifl^, Gloucestershire; where he remained all the days of his life, and where he was buried. On his tombstone is the following epitaph :

THE WEi.SH BAPTTSTg. 93

" Francis Turner, late pastor of the church of Christ, at Hill-Clitf, died September 16th, 1727, aged 73.*

Soundness of faith, tiije learning, love, and fear, Dwelt in that soul, whose dust in peace lies here."

John Turner, his son, was also a minister of the gospel at Liverpool, until his death. The following epitaph is on his tombstone there:

" In memory of the late pious and faithful minister of Christ, Mr. John Turner, who departed this life, January 12th, 1739, set. 50.

This orient star shall shine forever bright.

Who set the sacred truth in a clear light.

Those sheep and lambs of Christ, whom here he fed^

Shall live forever with him in their Head."

After Francis Turner went to Warrington, Reynold Wilson was left alone in the work of the ministry, at Llan-bryn-mair. The important work soon became too heavy for him ; particu- larly as the church met at so many different places. William Jervisf became his assistant. Soon after, some of the branches belonging to this church, regularly formed themselves into dis- tinct churches. After William Jervis left them, Benjamin Meredith, of Llanwenarth, a gifted young man, was ordained pastor of the church ; but in the course of two or three years, he was deemed to be erroneous in his sentiments, and he left them.

Llan-BryTi'Mair Ministers,

1. Vavasor Powel. Died 1670.

2. Henry Williams. Died 1670.

3. Reynold Wilson. Died 1720.

4. Francis Turner. Died 1727.

5. Benjamin Meredith. Died 1749.

Wrexham. W. Cradoc, wh«) was converted under the ministry of Mr. Wroth, had his education at Oxford college, and was a man of considerable landed property in Monmouth- shire ; but, in the course of providence, became a resident of Wrexham. Though in many things he followed the form of

* »See his biography.

t William Jervis was an Independent minister. Lewie Rces, John Tibbot, and Richard Tibbot, were also Independents.

r

94 HISTORY OF

the church of England, yet he was a powerful preacher, and God abundantly blessed his labors. The consequence was^ that, as the taverns, and many sorts of carnal amusements, were deserted, many rose up against him, like Demetrius against Paul, because the former ungodly actions of the people were of great gain to them. But notwithstanding all this, he preaehed faithfully and perse veringly, in the town and the country around, until the persecution under king Charles; when he was obliged to leave the country, like many others at that time. However, the seed soon brought forth fruit to the glory of God. Morgan Lloyd, who was converted to God under his ministry, soon bocame a very eminent, pious, and evangelical preacher in the town of Wrexham ; and John Evans after him: both of them have already been noticed.* Also, Timothy Thomas, a grandson of John Evans, who went afterwards to Pershore, England. He was born seven months after his father's death, but through the instrumentality of his mother, and the aid of his rich uncle Titus, he knew the Holy Scriptures from his youth, and was brought up *' in the nurture and admonition of the Lord." He was baptized on the profes- sion of his faith, when he was very young, and soon began to preach in his grandfather's church, and many other places in England and Wales. When he was twenty years old, he was called to be the pastor of the Baptist church, at Pershore, Wor- cestershire. He was a very laborious, respectable, and accept- able preacher all the days of his life: not only on account of his talents and learning, but his most wonderful success and prosperity in the work of the Lord. Benjamin Keach, hearing him preach in London, said, " He is the best preacher in the kingdom, but we must not tell him that." He died at the age of forty, and was buried at Pershore. The following is on his tombstone :

" Here lieth the body of Timothy Thomas, minister of the gospel, who departed this life, January 10th, 1716, aged 40

years.

* And many that sleep in the dust of the earth, shall awake' Dan. 1-^:2."

There was a gentleman living near Wrexham, of the name of Thomas Edwards, Esq., a member of the church, who often preached for them. He was a learned, pious, and gifted man. lie wrote and published a book on the controversy between Dr. Williams and Dr. Crisp, caHed "Baxterianism Barefaced."

* Sec their biography.

niB WELSH BAPTI3T3, 95

Jenkin Thomas also preached among them, for some time. What became of him, \ye do not know. John Williams was their next minister. He was a son of that pious nobleman, Lieutenant Williams, of Llangallon. He was brought up a Presbyterian, but to answer a good conscience towards God, he submitted to the ordinance of believers' baptism, according to his word. He was a very humble, meek, and kind man, re- markably circumspect in his conversation. His talents, how- ever, were more calculated to comfort, confirm, and build up the people of God, than to awaken careless sinners.

About the latter end of the reign of Queen Ann, the clouda were darkened, and the storms of persecution made their hor- rid appearance; but after her death, and the coronation of George the first, the atmospheric air seemed to be considerably more calm. But the enemies of the cross, being disappointed, became exceedingly wroth, and in no place did they manifest their fury more than in Wrexham. They pulled down the Presbyterian meeting-house, and considerably injured the other; but the government soon stopped their progress, and "made up the loss of the sufferers. After the death of Johft Williams, the church was a long time without a pastor. They were laboring under two inconveniences: they were advocates of mixed communion, and there were but very few ministers in Wales who sanctioned that practice. Also, it was necessary that their minister should preach in both languages; for Wrex- ham is on the borders of England.

The following persons were for some years on probation: John Philips, of Rhydwilim ; Rees Williams, of Maesyberllan ; and Morgan Henry, of Blaenaugwent. In the year 1737, Evan Jenkins, a gifted, promising young man, well versed in Welsh and English, paid them a visit; but in the course of twelve months, he went to Exeter, England, and continued there about a year and a half. He then returned to Penygarn, Monmouthshire, where he was a member, and was ordained in that church in 1740. He accepted the call of the church of Wrexham, settled in the town, and was married there in 1741. He was a son of John Jenkins, pastor of the Baptist church at Rhydwilim, where he himself was originally a member; and from there he was regularly dismissed to Penygarn, where he was called to the work of the ministry. He received his edu- cation at Bristol college. No one ever preached oftener, in as short a time, in the Welsh associations, than he. He often

(preached at Cefu, North Wales ; and was the means of raising the Baptist church, at Brosely, Salop, England. But notwith- standing that, he was a very acceptable preacher at home and

96 HISTORY OiF'

abroad, his ministry was not greatly blessed at Wrexham • He preached at the association held at .Hengoed, in 1751 ; but before the next association, he had joined the association of the spirits of just men made perfect, in the mansions of glory.

He was buried at Wrexham. On his tombstone is the fol- lowing epitaph:

" Underneath are deposited the remains of the Rev. Evan Jenkins, late minister of the gospel at Wrexham; who, after a life, holy and exemplary, studiously laid out, and laboriously spent, in the service of God, and for the welfare of immortal souls, finished his course with joy, in the 40th year of his age, March 23, 1752.

* Blessed is that servant, whom his Lord when he cometh shall find so doing.' Luke 12:43.

* We are unto God a sweet savor of Christ in them that are saved, and in them that perish.' 2 Cor. 2:15."

Tl>eir next minister was David Jones, of Moleston, Pem- brokeshire, who was ordained there in 1755. He had been a preacher, for many years, among the Calvinistic Methodists. Soon after he settled at Wrexham, a revival commenced, and a great many were added to the church, and new churches were formed in the county, at New Bridge and Gluneeiriog.* But something of a disgraceful nature took place between him and the church; so that after he got a new meeting-house built in the county, and another in the town, and collected money to pay for them, he left the place, and became an itine- rant preacher.

Their next minister was Joseph Jenkins, A. M., a son of theif late pastor, Evan Jenkins.

Wrexham Ministers.

1. Morgan Lloyd. Died about the year 1658.

2. John Evans." Died 1700.

3. Timothy Thomas — went to England. Died 1716.

4. John Williams. Died 1725.

5. Evan Jenkins. Died 1752.

6. David Jones.

7. Joseph Jenkins.

Llanwenarth Church, was formed in the month of August, 1652. The original members were thirteen in num-

♦ Sec the History of the Glunceiriog church.

THE WELSH BAPTISTS. 97

her: seven men and six women. The day on which the church was constituted, they received, by letter, one from Lian- trisaint, one from Swansea, and one from Olchon — making, in the whole, twenty-five members.

Respecting the thirteen original constituents, their church book gives no account whence they came. The general opinion is, that they had been dismissed from Llantrisaint, in order to form themselves into a church there. William Prich- ard was one of fhe thirteen, who was then a preacher, and soon afterwards became their pastor. In July, 1653, the asso- ciation was held in this church, when it was resolved that ^V'illiam Prichard should be ordained. Soon after the associa- tion, there was a great dispute in the town about baptism. John Tombs preached on the subject of believers' baptism, and John Cragg, A. M., on the subject of Pedobaptism. And on the 5th of September, the same year, there was a public debate on the subject, in St. Mary's church in the town: John Tombs for believers' baptism, and John Cragg, A. M., and Henry Vaughan, A. M., for pedobaptism. John Cragg also published a book on the subject; and was answered by John Tombs. The consequence was, that between forty and fifty were bap- tized, (many of them had been members in the Pedobaptist order,) and added to the Baptist church that year. In the 5'ear 1654, there were several 3'oung men in this church, who were exercising their gifts as public speakers. Some of them were very acceptable, and some of them were not. And as the church had increased considerably, they contributed thirty pounds for the support of their minister that year. In 1655, the subject of the laying on of hands on the baptized, came un- der their consideration ; and hearing that the Baptist church at Glazier's Hall, London, was for it, thoy sent a letter to them on that subject; and the brethren, William Rider and Robert Hopkin, were sent from London to instruct their brethren in Whales respecting that duty. In the time of persecution, some of the members were living in the Cwmdu. They attended divine service at the church, twice in the month, and attended to the ordinance of the Lord's supper, every other month. At that time, they always partook of the Lord's supper, after eat- ing their evening meal, commonly called supper. W^hetlier that was a matter of conscience, or in consequence of the mer- ciless persecution with which they had to encounter, we do not know. Hitherto they had no meeting-house, but they met in different dwelling-houses. In 1695, Christopher Price, an assistant preacher of William Prichard, gave a spot of ground, on which a meeting-house was then built, and called

9

98 HISTORY OF

Llanwenarth. This church was considered, for many years, as the Jerusalem of Wales, and William Prichard, chief bishop. Joshua James, who was received a member of the church in 1689, became an assistant of William Prichard in his old age, and after his death became the pastor of the church. He was very much respected in London and Bristol, as well as at home. Through him the Welsh ministers received money from the London fund. He died in the month of August, 1728, being sixty-three years old. These words are on • his tombstone, at Llanwenarth:

" Here lieth one of AbePs race, Whom Cain did hunt from place to place ; Yet, not dismay'd, about he went, Working until his days were spent. He's now at rest, and takes a nap Upori his common mother's lap, Waiting to hear the Bridegroom say. Arise, my love, and come away."

Abel Morgan was a useful man here; but when that branch of the church at Blaenaugwent, was formed into a separate church, he belonged to it — and from there he went to Ame- rica.*

'Kmothy Lewis was ordained in this church, in 1708, by William Prichard and Joshua James. Notwithstanding that He was not very well received as a preacher, yet he was use- ful at home, and in the neighboring churches.

John Spencer was a member and a preacher in this church, in 1695. How long he continued, we have not been in- formed.

William ^J^ercdith was born about the beginning of the per- secution, and was received, as a member of the church, one year before its close — that is, 1G87. How much he suffered, we cannot tell. He began to preach about the year 1700. He would not be ordained, but he was one of the most active and laborious preachers that ever existed. It is said that he used to walk, on Sunday morning, twenty or twenty-five miles to preach. He finished his pilgrimage in the month of March, 1742.

David Et^ans was a preacher in this church, some time be- fore 1718. He went to America in 1739. He wrote a letter to Miles Harris, it appears that he could not preach in Eng-

* See his biography.

THE WELSH BAPTISTS!. 9^

lish, and of course had to give it up. In Griffith Jones's letter concerning him, we find that he Hved in Pennsylvania, about sixty miles from Philadelphia; that he was doing well; was much respected, and was called Esquire Evans, and sometimes Captain Evans ; that he had many children and grandchildren. If ever we shall see the History of the Baptists in America, we hope to hear more of this good man.*

Roger Davis began to preach here in 1716, and when the minister died, he was chosen pastor of the church, in 1733. He served the church carefully, and filled his station honora- bly, until he finished his labors in February, 1742. The church, for ninety years before this time, never had any min- ister frohi dft^^ther church. She had been fed, from her first formation, by one and another of her own sons. And even now, she had to go no farther than her own daughter's, (Bla- enaugwent,) which had been a branch of this church.

Thomas Edwards, a member of Blaenaugwent, was the object of her choice. He was ordained here in 1737. He • was a sickly man, weak in body, but strong in spirit — a mighty preacher of the New Testament. His ministry was very ac- ceptable, and his conversation becoming the gospel of Christ. But his race was short; his strength failed, and he soon ripened for another and a better place. His labors, afflictions, and services, w^ere finished in 1746; being thirty-four years old. Great was the mourning after him, by his family, the church, and all that knew him.

Caleb Harris was their next minister. He was born in Newcastle, Carmarthenshire; was baptized and became a mem- ber of the Baptist church there, in 1738. He began to preach about 1742.

Benjamin Meredith, of whom some account has been given in the history of Llan-bryn-mair, was a son of William Mere- dith, one of the pastors of this church. He began to preach about 1730 ; was remarkably gifted, and very acceptable throughout the church. He was ordained in 1733. He dif- fered, in some respects, from many of his brethren, respecting the Trinity. He returned from Llan-bryn-mair to Llanwe- narth, but never was very much respected afterwards. Though he never gave the church any trouble on account of his sentiments or conduct, yet he never preached much after his return.

Francis Lewis began to preach about 1745; the next year

• Thomas's History of the Baptists in Wales.

We have not seen any thing concerning him in Benedict's History.— Ed«

100 HISTORY OP

went to Bristol college, and became the pastor of the Baptist church at Newbury, Berkshire, England.

James Edwards commenced the work of the ministry here, in 1750. He also went to the same college, and was after- wards chosen pastor of the Baptist church at Waterford, Ire- land. He was a brother to Morgan Edwards, author of the History of the American Baptists.

David Jones was brought up a Presbyterian; but while in Abergavenny college, under the tuition of D. Jardine, he was convinced that believers' baptism is the baptism of the Bible. Therefore he endeavored to answer a good conscience towards God, notwithstanding the critical situation in which he was placed. He was baptized at Llanwenarth, in 1765, but he was soon obliged to leave the college, and return home to Carmar- thenshire, his native place. He did not settle any where, but preached in the Baptist churches, in that county, until he died, in the year 1770.

Morgan Harris and John Price, were called by this church to exercise their gifts in the work of the ministry, on probation, in 1774. The former went to Bristol college in 1776.

William Parry began to preach here in 1747, but in the course of a few years gave up the ministry, and became what is called an occasional preacher.

This church built a new meeting-house in the town of Aber- gavenny, two miles from Llanwenarth, in 1769. It was in different dwelling-houses in this town, the church originally met for divine worship. The church is not so much scattered now, as there are so many of her brethren formed into sepa- rate churches. They broke bread at Llanwenarth, every month, and in the town of Abergavenny, every three months. The congregation in the town is not very numerous, but in the country, at Llanwenarth, it is exceedingly large. Most of the inhabitants, for several miles around, are favorable to Baptist sentiments.

Llamcenarth Ministers.

1. William Prichard. Died 1708,

Assistant, Anthony Harris. " John Edwards. " Christopher Price. Died 169T. Abel Morgan went to America.

2. Joshua James. Died 1728.

Assistant, Timothy Lewis— ordained as an assistant. *< . John Spencer. Died 1728.

^

THE WELSH BAPTISTS. 101

Assistant, William Meredith. Died 1742. David Evans went to America.

3. Roger Davis. Died 1742. Benjamin Meredith. Died 1749.

4. Thomas Edwards. Died 1746. Francis Lewis went to Newbury, England. James Edwards went to Ireland.

David Jones. Died 1769.

5. Caleb Harris.

Morgan Harris went to England. John Price, probationer.

Hengoed Church, Glamorganshire, was originally a branch of Llantrisaint. It was constituted a church about 1654. Thomas Jones was their first minister, who labored among them, suffered with them, and for the best cause, as long as he lived. He died about eight years before the end of the persecution under Charles the second. When the church was formed, they met in a dwelling-house, called Berthlwyd, in the parish of Llanfabon, and in another place, called Craig- yr-allt, in the parish of Eglwysilan. In the biography of Thomas Jones, the pastor of this church, we have i»nade a few remarks, respecting one of the members, whose given name was Sappanaia, but known in Wales, in his time and even to this day, by the name of Old Savin. Once, in the time of persecution, as the members of this church held a religious meeting, in a private room up stairs, in the parish of Merthyr- Tydfil, the hired girl belonging to the house watching the door, Old Savin, who lived at a great distance, and knew no- thing of the meeting until he came to the neighborhood, arrived late in the evening ; but there was no admittance — the door was secured, and the girl keeping v/atch as a faithful sentinel. The old man, finding himself in a sad predicament, resolved to try the following experiment: He walked backward and for- ward, before the door, and said repeatedly, with a loud voice, ** There is no fear in love, but perfect love casteth out fear, be- cause fear hath torment. He that feareth is not made perfect in love." The consequence was, that, though the girl knew him not, yet she readily opened the door ; and great was the joy within the house, when they found it was Old Savin.

After the death of Thomas Jones, this church was destitute of a pastor for a long time, but they were often refreshed by the labors of that eminent man of God, Lewis Thomas, of Swansea.

9 *

102 aisTOKY OF

About 1700, Morgan Griffiths, of Rhydwilim, was called to the pastoral office in this church, and remained among them many years. How long he was ordained, before he left Rhyd- wilim, we have not been able to ascertain. In a copy of the letter of his dismission from Rhydwilim, it is said, that the church had a long trial of his highly becoming conduct, his grace, and ministerial gifts ; that he had been ordained to tlie work of the ministry, by prayers, and fasting, and the laying on of the hands of the elders : but it does not mention the date. In 1710, the meeting-house was built — the congregation in- creased, and many were added to the church; so that there were no less than five hundred members at that time.

David Rees was a member of this church. He was born in 1683, of very pious parents, and was converted to God when very young. His lively qualifications— his diligence, together with his anxious desire to be useful, induced his parents to spare no pains nor expense in his education. He was first under the tuition of that notable man, Samuel Jones, M. A., near Neath, Glamorganshire. Soon the news of his promising talents i-eaclied the metropolis, and he was cordially invited there, by some of the greatest men in London ; and he was unanimously called to the pastoral office, by the Baptist church at Lime-House, London. He was ordained by Joseph Stennet and John Piggot, about the year 1709. He was the pastor of that church about forty years, and was very useful in the city, as well as to hi;^ countrymen in Wales.

There was another assistant prcacher in the church, of the naiTie of William Davis, who was ordained over the church at Llantrisaint. About this time, the debate about baptism was so hot, that both Baptist and Pedobaptist ministers thought it advisable to put a stop to it, by holding a friendly meeting to- gether: which also they did, a't Merthyr-Tydfil, in 1728.

Several of the members of this church went to America ; among whom was Reynold Howell. He lived near Carphily, Glamorganshirc. Tiiough he was not a minister, yet he was a man of great knowledge in spiritual things.

Thomas Williams and Roger Davis, also were assistant preachers here at this time.

Evan Edwards was an assistant preacher, a godly man of good savor.

William Philips, an assistant preacher, preached constantly in a distant branch of the church, called Cosbach.

Charles Winter was an assistant pniachcr. He was a man of piety, parts, and prudence.

THE WEI^n BAPTISTS. 103

All these were of great help to their old pastor, Morgan Griffiths, who served them faithfully for the space of thirty- seven years. His sermons were short, comprehensive, and so methodical, that most of his hearers could recollect them. He finished his work on earth, on the 11th of June, 1738, being sixty-nine years old. He was buried in the burying-ground belonging to the church. The following epitaph is on his tombstone :

*' Here lieth the body of Morgan Griffiths, who was for thir- ty-seven years, a laborious and successful pastor of the church of Christ here. He departed this life, the 11th day of June, 1738, aged 69.

From these remains the soul hath fled above, Who was the sinner's light, the godly's love. All sorts he did admonish, and was kind ; He many winn*d, and taught with humble mind."

Their next pastor was Griffith Jones, from Penyfay. The work of the Lord prospered in his hand wonderfully; so that he was baptizing several almost every month, for a long time. Another meeting-house was built, called Bethesda, in 1746, and twenty-one of the members of this church dismissed to form a new church there. But in the midst of joy, here springs up sorrow. Griffith Jones, their beloved pastor, went to America, in 1749. He was born at the Allt-fawr, in the pa- rish of Llanon, county of Carmarthen, in 1695. He began to preach when he was nineteen, in his father's church, meeting at Swansea, Llanon, Fagwyr, and Penyfay. In the time of persecution, after the return of Charles the second in 1660, Allt-fawr, became a city of refuge, to which pilgrims resorted, and often found themselves much refreshed both in their bodies and souls, while travelling the road to Zion. Under this con- sideration, the writer must acknowledge his weakness — the moment his eye caught the word Allt-fawr, he could not help shedding a tear. The church met here for a long time, before and after John Miles, .their first pastor, went to America.

Morgan Jones, who began to preach in 1646, lived at Allt» fawr. Thomas, in his history of the Baptists in Wales, says, that his father held meetings here for a long time. Whether his father was a preacher or not, w^e are not positive. But it appears from the words, held meetings, that he was. The tradition that is generally believed in Wales, is this: That John Morgan — that is, Morgan Jones' father — was a wild young man, and being possessed of considerable property, (for

104 HISTORY OP

he was the sole proprietor of Allt-fawr,*) and fond of seeing the world, he travelled through some part of England, and spent his whole stock while at Exeter. Finding he could go no farther, he hired himself to one of the citizens of that place. However, it was not to feed swine, we presume. But, be that as it may, God was pleased to visit him in his sovereign grace and mercy; and, like the prodigal son. He brought him to him- self in a far country. In a short time afterwards, he returned to Allt-fawr, and held meetings there for a long time. His son Morgan became a minister of the gospel, and in the time of persecution is supposed to have fled to England in disguise, to the spot where his father found the Lord gracious to his soul ; and should the anecdote we related in his biography be appli- cable to him, we are bound to say,

" Wonders of grace to God belong ; Repeat his mercies in your song."

It appears that Morgan and Jones have been the names in (his family, for many generations. They followed the ancient custom of the Welsh, viz. : when the father's name was Mor- gan Jones, the son's name would be John Morgan. But Grif- fith Jones, of whom we now speak, was named after his mother's father, and so the link was broken in the chain. For a wonder, his name was Griffith, and his son's name was Mor- gan Jones: more of him hereafter. His mother's father's name was Griffith Griffiths, a nobleman in the county of Car- marthen. His mother was a very pious woman; but her pa- rents were so much opposed to the Baptists, that they disin- herited her, and kept from her by force, what they could not deprive her of by law. When she was on her death-bed, she sent for her parents, and they came to see her. She requested them not to withhold from her dear husband and her mother- less children, that which was their right by law. Her mother advised her not to think of the things of this world, but to think of another world to which she was hastening. The daughter replied : " Dear mother, I have not left those im{.ortant things to the hour of death. I know in whom I have believed." And then she requested them to fulfil her request, as they would have to answer for their conduct before God, in the great day of judgment. Soon afterwards she cheerfully took her leave of them, her husband, her children, and others. She departed

* Allt-fawr is the name of a farm, or tract «)f land, wiih some houses buik on it ; how many we do not recollect.

TIIE WEL8M BAPTISTS. 105

with joy, and in the full assurance of faith. But her parcrtls did not comply with her request.

John Morgan, the prodigal son, who went to England, was converted to God near Exeter. He returned to Allt-fawr, and held meetings there for a long time.

Morgan Jones, his son, a member of Swansea church, preached chiefly at Llanmadog; was ejected under Charles the second, and is supposed to have gone to America.

Morgan Jones, his son, the third pastor of Swansea, died at that place.

Griffith Jones, his son, began to preach in his father's church at Swansea, and afterwards, more particularly, to a branch of the same church at Penyfay. He became the pastor of the church at Hengoed, and afterwards t® America.

Morgan Jones, his son, returned from America to Wales, and afterwards settled at Hampstead, England.

Respecting Morgan Jones, Griffith Jones's father, we have to say, that he was one of the best of men, a good preacher, and was universally beloved by all that knew him; and more especially by the church at Swansea, of which he v/as paste r. By reason of the most horrid persecution, which he and his forefathers endured, by heavy fines and imprisonment, he was not so rich in this world as his progenitors. The Allt-fav/r has been sold: by whom -and at what time we do not know. He was born in 1662 — the full meridian of that bloody persecu-^ tion. He had felt and seen so much of the troubles of the time, and heard so much of the persecutions of his father, grand- father, and others, that, by the grace of our Lord Jesus Christ, he was entirely weaned from the world and all its pomp and vanities. Griffith Davis, pastor of Swansea church, related to Mr. Thomas, of Leominister, the Welsh historian, the follow- mg anecdote respecting Morgan Jones. At a certain time, be- ing in debt to an individual, who was determined to put him into prison if he did not pay him that day, he was in great dis- tress; having not the least idea where he could get the money. In this agony of mind, he withdrew to a secret place, to pour out his soul to God in prayer, that he might not bring a re- proach on the gospel. While he was at prayer, a certain man called, and told the family, that Sylvanus Beavan wanted to see Morgan Jones immediately. Accordingly, he went to Bea- van's, who w^as a member of the society of Friends, (commonly called Quakers,) and a very respectable storekeeper, in the town of Swansea. " Well, friend Morgan," said the Quaker, " friend Pycard, of Barnstable, requested me to pay thee a

106 HISTORY OP

certain sum of money : here it is."* It was enough to pay the man, and a little over.

Though Morgan Jones v/as naturally mild, meek, and easy in his manners ; yet he was a man of very ready answer. lie happened to call at a house, at Swansea, where there were two men disputing about religion. One of them was nn Episcopa- lian; the other had lately embraced the sentiments of the Ro- man Catholics. " Well, my neighbor," said the Episcopalian, " I never was so glad to see you in my life." " What is the reason," said M. Jones. " My friend here is turned Papist," and he has the impudence to say, that the church of Rome is the true church, and that the church of England is a bastard." *' Ho!" said Jones, '^ I have no reason to say any thing — I don't belong to either of them." " A good reason why," said the Roman Catholic; " because you have nothing to say." ^' O yes!" said Jones, " I have something to say. If the church of England is a bastard, the church of Rome must be a har- lot." Thus ended the debate.

On the 29th of November, it being their ordinance day at Swansea, the good old man was too weak to preach; but he administered the sacrament of the Lord's supper, and, at the close, exhorted them, and prayed in so pathetic a manner, that there was not a dry face in the house. He told them that it was the last time that they should ever see him on earth, gave IWiis Bible to one of the poor members of the church, and re- quested two other members, to assist him home. He felt him- self too weak to walk. On his way home, he turned into a house belonging to one of his relatives, and there expired.

Griffith Jones, son of the foregoing, began to preach in 1714. About 1726, took charge of the church of Penyfay ; removed to Hcngoed ; from there to America, as stated before. There he became a member of the Welsh-tract church, and assistant to David Davis, their pastor. He died in 1754, aged fifty-nine. There is an excellent elegy made on his death, in the Welsh language, by Benjamin Frauds. He preached chiefly at Brynsion, then a branch of the Welsh-tract.

Dr. Thomas Llewellyn, of London, was baptized and re- ceived a member of this church. He was a real friend to the Welsh people in many respects. In his last years, he spent the greater part of his time in Wales, though he resided in London. He was born at Gelly-gar, Glamorganshire, and was baptized about the year 1738. He took a very active

* It wag a present from Friend FycanJ to M. Jones,

THE WELSH BAFTlS^rS. 107

part on behalf of the Welsh, in order to get Bibles for them, in 1769, when the Welsh Bible was printed in London. Soon after Griffith Jones went to America, there was a split in this church, on account of difference in sentiments. Charles Win- ter and several others, who imbibed the Arminian sentiments, left the church, and formed themselves into a general Baptist church at Craigyfargoed.

In 1753, Lewis James and Watkin Edward, both membera of the church, who had been preaching for a considerable time before, were ordained. Lewis James became their pastor, and Watkin Edward his assistant. The former died in 1767, W. Edward was brought up a Presbyterian; but being con- vinced that believers' baptism is the baptism of the Bible, ho went to Hengoed to be baptized and to join the church. Ro- ger Williams, his former minister, wrote a very friendly letter, by him, to the Baptist church; and two of the Presbyterian members came with him, to see him baptized and received a member; and, on parting with him, they wept bitterly. He died in 1771, aged eighty-two.

The church meet, every Lord's day, at Hengoed; they break bread every month. They preach every month, and break bread every three months, at Romney ; and often preach at the Berthlwyd.

IIcngcKd Ministers^

1. Thomas Jones.

Lewis Thomas, of Swansea, supplied them for many years.'

2. Morgan Griffiths. Died 1733. David Rees went to London. Died 1748.

3. Griffith Jones — went to America. Died 1754.

Assistant, Evan Edward. Died 1771. : " JenkinJohn. Died 1740.

William Davis and Thomas Williams went to Llantrisaint. Charles Winter went to Craigyfargoed. Died 1773.

Assistant, David Lewis. Died 1767. Thomas Llewellyn went to London.

4. Lewis James.

Ordaiued assistant, Watkin Edward.

Rhydwilim. William Jones, an ejected minister, a prison- er for preaching the gospel of Christ, being convinced in the prison of Carmarthen, that believers' baptism is the only bap- tism of the New Testament, as soon as he was liberated from the said prison, went immediately to Olchon, nearly one hua-

108 HISTORY OP

dred miles, to be baptized. Returning to the neighborhood of Rhydwilim, (whence he was taken to prison in 1667,) in the warmest and most severe period of the bloody persecution under that monster, (commonly called king Charles the second,) he actually did baptize sixty-nine persons in six weeks ; which was the beginning of the Baptist church at that place. In a short time, eleven were added to them by baptism. On the 12th day of the 5th month, they were regularly formed into a church, by William Prichard, of Llanwenarth, and Thomas Watkins, of Olchon. On the 13th day of the same month, William Jones and Griffith Howell were chosen elders, and Morgan Ryttrerch, or Prittroe, and Llewellyn Jobs, deacons.

Like Israel in Egypt, the more they w^ere persecuted, the more they increased. In the end of the year 1668, they num- bered forty-eight members. In 1669, nine were added to them by baptism. In 1671, one by baptism. In 1672, ten by bap- tism. In 1673, six by baptism. Some were added to them every year. Of the first sixty-nine baptized, only two were known to have backslidden.

In 1689, there were one hundred and thirteen members: all of them coming out of that great tribulation — of that dreadful persecution, under Charles the second. Fifteen of them were the first constituents, who lived to see a glorious harvest after a most severe winter. They had no less than eleven minis- ters, most of them popular men, and all eminent for piety and usefulness. They broke bread every month, at Rushacre and Glandwr, and held tlieir church meetings at Ynsfach, in the parish of Llandisilio, on the last day of the week, (as they called Saturday,) in every month. At that time, their marriage cere- mony was performed in the meeting-house, and a certificate of the same entered on the church book, as follows:

" We, whose names are hereunto subscribed, do certify whom it may concern, that L. P. and E. J., of the parish of LI., did, in the presence of (jrod, and of us his people, enter into the honorable state of matrimony, to live together accord- ing to his holy ordinance, until death shall them both separate.

Griffith Howell, James James, Thomas John, July 1st, 1682."

George John, Henry Griffiths,

Witnesses.

John Evans, one of tho members of this church, lost his father when he was young. He was the youngest of three brothers. His oldest brother was entitled to the real estate —

THE WELSH BAPTISTS. 109

the youngest was brought up for the church of England ; but being brought to the knowledge of the truth, through the instru- mentality of William Jones, the first pastor of this church, he refused the honor and emoluments belonging to that establish- ment; which so much displeased his mother, that she was de- termined to turn him out pennyless; for he was not entitled to any of his father's estate. The tithe of some parish was in- tended for him ; but before he was turned out, his mother hap- pened to hear him pray in some secret place, for himself and for her, in such a fervent, affectionate manner, which had so much effect upon her, that John became her best son. She gave him money to buy a farm for himself, which also he did. In a short time, his mother and his brothers died, and he be- came the sole proprietor of his father's real and personal estate. ! • He built a large and convenient meeting-house on his own es- tate, and altogether at his own expense. He called it Rhyd- wilim, conveyed it over to the Baptists forever, and became an honorable member of the church. Godliness is profitable for all things, having the promise of the life that now is, and that which is to come. He gave, also, several acres of land for the support of the ministry. He died in full assurance of faith, in 1704.

Elisha Thomas belonged to this church, and was one of the sixteen, belonging to that church, who emigrated from Milford Haven, in South Wales, to Welsh-tract, in Pennsylvania. He was born in the county of Carmarthen, in 1674. He was called to the work of the ministry, and ordained at Welsh-tract, and became their pastor after the death of T. Griffiths. Tho^ mas, of Lcomiaister, thinks he was a son of Thomas David Rees, minister of this church. He died, November 7, 1730, and was buried in the church-yard, where a handsome tomb was erected to his memory.

Enoch Morgan was born in the Alltgoch, in the parish of Llanwenog, county of Cardigan, South Wales, in 1676. He was brother to Abel Morgan, (author of the Welsh concord- ance,) whose father's name was Morgan Prothroe, or Rydderch. He was a member of this church — arrived in America with the Welsh-tract church, whereof he was one of the constituents. He took on him the care of the church, after the death of Elisha Thomas. He died in 1740, and was buried in the grave-yard, where a handsome tomb was erected to his memory. His son Abel was a minister in some other place in America. Owen Thomas was a member of this church. He was born at Gwrgodllys, Cilmanllwyd parish, county of Carmarthen, in 1691. He went to America in 1707, and took the pastoral

10

no HISTORY OF

care of the church at Welsh-tract, after the death of Enoch Morgan; in which office he continued until 1748, when he re- signed to go to Vincent, where he died in 1760, aged sixty- nine. He left behind him the following manuscript:

" I have been called upon three times, to anoint the sick with oil, for recovery. The effect was surprising in every case, but in none more so, than in the case of our brother, Rynallt Howell. He was so sore with the bruises which he received, by a cask falling on him from a waggon, that he could not bear to be turned in bed : the next day he went to meeting."

David Davis was born in the parish of Whitchurch, county of Pembroke, in 1708 — went to America when he was two years old — was ordained and became the pastor of Welsh-tract in 1734. He died in 1769. He was an excellent man, and Ls held dear in remembrance by all who knew him. His widow was a daughter of Elisha Thomas. He left behind him six children : three sons and three daughters. Two of his sons were preachers. Jonathan was a Seventh-day Baptist* His son John supplied his father's church.

Jenkin Jones was born at Llanfernacb, within the bounds of this church, in 1690 — went to America in 1710 — was called to the work of the ministry, at Welsh-tract, in 1724 — was chosen pastor of Penepeck church, in 1725 — removed from thence to Philadelphia, in 1746, where he laborcd in word and doctrine, until he died in 1761.

James Davis, from this church, went to America, and formed a church at the Great Valley. He was one of the sixteen emigrants belong-infy to that church, mentioned before.

Hugh Davis, the first pastor of the Great Valley church, was baptized and ordained in this church, before he went to America.*

John Davis, the second pastor of the Great Valley church, was born at Llanfernacb, in 1702. He went to America in 1713 — Ccilled to the ministry in 1722 — was ordained in 1732 — was an assistant to Hugh Davis, until his death in 1753, and afterwards became the [»'astor of the church.

We have now before us, Thomas's History of the Baptists in Wales, (from which we transhite,) and Benedict's History of the Baptist Denomination in America. Though they difTer a httle in two or three places, yet they are ge- nerally the same.

In many parts of his work, Thomas seemed to be very anxious to see the history of the Baptists in America. At the time he was writing the history of Rhydwihm, it is probable that lie either had seen Mor«j;an Jones, or rcccivtjil letters from America. — Ed.

* See more of him, in the history of Newcastle, and of Swansea.

THB WELSH BAPTISTS. Ill

Joshua Jones was bom in the parish of Little Newcastle, Pembroke^hii*e, in 1721 — went to America in 1726 — was or- dained over the church at New Britain,^^ennsylvania, in 1761.

Morgan Griffiths went to Henopoed.*

About 1718, a new meeting-house was built within the bounds of this church, called Fynnonwellnabywch.

About the same time, David James and Philip John began to preach, and were ordained about 1718. Philip John died about 1720, and David James, about 1726,

John Philips was baptized in 1720. Having exercised his gifts for some time, he went to Bristol college. He was the second student, under the tuition of Mr. Foskett, in that college. He returned thence to Wales, and preached at Usk for some time. He went from that place to Wrexham, and thence to London; but he never settled any where. He was an excel- lent preacher, but of bad temper, which was against his minis- try. He lived to be an old man, and finished his course in 1761.

Thomas Mathias was baptized in 1701 — began to preach about 1704 — was ordained about 1710 — became the pastor of the church about 1733, after the death of John Jenkins, their late pastor. He was a pious, lively, and learned man. He was brought up for the church of England. He was well ac- quainted with both the English and Welsh languages; and his memory being like an ocean, he could interpret an English sermon into Welsh, or Welsh into English, after any preacher ; as the congregation often, in some parts of Wales, are made up of both Welsh and English people. He died in 1745, aged seventy-three.

John Folk was baptized in 1702. He was an assistant preacher. Died about 1740.

Dr. Philip James was born in Carmarthenshire, and brought up for the church of England; but being under serious impres- sions, upon the most mature deliberation, he relinquished the idea of being an Episcopal minister; which so much offended his parents, that they turned him out of doors unprovided for, and entirely disinherited him. It was in the heat of persecu- tion— 1685. He went to Liverpool, and hired himself to one of the Baptists, of the name of Dr. Fabus; and, while in his house, he turned out to be very useful, both to the souls and to the bodies of his fellow creatures. In Liverpool he was bap- tized, and became both Dr. and minister of the gospel. He married Lawrence Spooner's daughter. He preached at War-

* See the history of Hengoed church.

112 HISTORY OF

wick for some time, and moved fjom there to Hampstead, near London, and was the pastor of that church for thirty years. He died in 1748, agwl eighty-four. His son Samuel was a Baptist minister at Hitchin, in the same county.

After the death of J. Mathias, the church was without a pastor, though there were two ordained ministers among them — David Richards and John James: the former was ordained in 1726, and the latter in 1734. Daniel Garnon, Evan Davis, David Lewis, and John Griffiths, were assistant preachers.

In 1745, the chuixh and congregation being too numerous to be contained in one house, they were divided. John James be- came the pastor of Rhydwilim, and D. Richards, the pastor of the new-formed church at Uanglophan. All the assistant preachers joined the new church, except John Griffiths. John James was a good preachej:*, hut was by.no means popular. He died in the Lord, rejoicing in the truth, and was buried at Castlebeith. The following words are on his tombstone :

'' Here lieth the body of John James, the preacher at Rhyd- wilim, who departed this life, the 4th of February, 1760, aged sixty-two years.

Earth on earth, discern me well, When earth to earth shall go to dwell, Then earth in earth shall close remain, 'Till earth from earth shall come agaui."

David Thomas, of Llanglophan was their next pastor. The work of the Lord prospered in his hand. A great many were added to the church. In the space of the eight years that hc was in Rhydwilim, he baptized one hundred and twenty-seven. But he most awfully fell, and was excluded. " Let us not be high-minded but fear. Let him that thinketh he standeth, take heed lest he fall.'''

Benjamin Morgan began to preach in 1761 — went to Bristol college in 1762 — went to Kingstanley in 1765 — was ordained there in 1767 — went to Cornwall in 1770, and thence to Gam- lingay, one of the churches of John Bunyan. From that place he went to Ashford, in Kent, in 1777.

Joshua Thomas, a member of this cJiurch, having exercised his gifts for some time, went to Bristol college, in 1766, re- ceived a call from the church at Lymington, and was very prosperous, until ho died in 1769.

Their next pastor was George Rees, from Llanglophan, who took charge of them in 1775,

THE WELSH BAPTISTS. 113

Rhydwilim Ministers,

William Jonos.

Griffith Howell.

Thomas David Rees.

George John.

James James.

Evan Davis.

John Jenkins.

Richard Williams went to Maesyberlian.

John Davis, assistant preacher.

Thomas Griffiths went to America.

Samuel John.

All these came from the persecution. Morgan Griffiths went to Hengoed. Thomas Mathias. Philip John. David James. John Philips.

Griffith Williams went to Moleston. John Folk. Evan Jenkins.

Dr. Philip James went to Hampstead. John James.

David Richard went to Llanglophan. Daniel Garnon. Evan Davis. David Lewis.

Benjamin Morgan went to Kent, England. Joshua Thomas. " '' 1769.

David Thomas— excluded. George Rees. John Griffiths. Daniel John. James Williams.

Reiiobotii Church was a branch of Rhydwilim. When

this church was formed, in 1668, their chief place of worship

was Glandwr, in the parish of Llandysul. They also met to

( worship in many other places, within the bounds of the church ;

I such as, Tydanyralltfawr, Bwlchog, Felyndre, and Newcastle,

Mary Jones, of Llanllwny, was the first that was baptized

I in this region, on the 4th day of the 6th month, 1667. As

J^vdia was the first that was baptized in Macedonia, and so far

10 ^

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ied	1700.
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((	1696.
u	1700.
cc	1696.
C(	1696.
cc	1733.
ii	1700.
IC	1700.
a	1725.
ti	1704.
ii'	1701.
a	1745.
<(	1720,
((	1726.
cc	1761.
cc	1731.
cc	1740.
li	1752.
cc	1748.
cc	1760.
cc	1745.
cc	1745.
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il4 nisTour of

as we know, in Europe; so this good woman was the begin- ning of the Baptist interest in these parts, since the reformation. Elizabeth Griffiths, Thomas David Rees, Morgan Rydderch, and several more, soon followed.

Thomas David Rees was their first pastor.* Evan Davis was an ordained assistant.

Next to him was James James. f

Several of the members of this church went to America, and formed themselves into a church, at a place called Montgomery, Pennsylvania. Benjamin Griffiths became their pastor, and Joseph Eaton his assistant: the former was ordained in 1725; the latter, in 1727. Benjamin Griffiths was born in the parish of Llanllwny, in 1688 — went to America in 1710 — was bap- tized, in that country, in 1711. He was brother to Abel Mor- gan, on the mother's side, but not of the same father.

Abel Griffiths, his son, was born in 1733 — baptized in 1744 - — ordained in 1761 — the same year chosen pastor of the church at Brandy wine — removed thence to Salem, in Jersey.

Nathaniel Jenkins, also, was a member and a prcacher in this church. He preached mostly, at that branch called Llan- llwny. He and his forefathers lived at the Bwlchog, where the meeting had been held for a long time. He was a very useful and acceptable preacher, throughout Wales. His name is in the minutes of the Rhydwilim association, in 1701. [ have not been able to find where he was baptized, nor when he be- gan to preach. While in Whales, he was truly a hospitable man, according to the Welsh sense of the word. We have heard but little of him since he went to America. Abel Mor- gan, in 1702, writing to one of his friends in Wales, says — " I have to go about one hundred and twenty miles, in the month of May, to form a church at Cape May, West Jersey, where brother Nathaniel Jenkins is to settle as pastor." Griffith Jones, in one of his letters, dated 1750, says — " I have been to Jersey, and have seen brother Nathaniel Jenkins: lie is yet alive." Writing again, in 1754, he says — *' Last May, Na- thaniel Jenkins, a faithful servant of Jesus Christ, died." The three letters are now beforc me on the table. As I have not seen Morgan Edwards's History of the American I^ptiste, this is all that I can say about him. He has loiX many friends in Wales, whose children and grand-childi-en would be very glad to hear something more of him.J

Since writing the foregoing, we have consulted Bene^ic^'s Hia-

* See Ilia bioo^raphy. t Se<? liis biography.

I Thomas's History of ihe Baptists in Wales, p. 371

THE WELSH BAPTISTS. 115

lory of the Baptist Denomination in America, and take the liberty, once more, of borrowing from brother Benedict, that which, we hope, will not make him, nor any of his posterity, the poorer.

" Cape May. The foundation of this church was laid in 1676, when a company of emigrants, from England, arrived in the Delaware, and some of them settled at the Capes. Among these were two Baptists, whose names were George Taylor and Philip Hill. Taylor kept a meeting at his house, until his death in 1701. Hill kept up the meeting until 1704, when he also died. After this, the few brethren who had been collected here, were visited by George Eaglesfield, Elias Keach, Thomas Griffiths, and Nathaniel Jenkins: the last of whom became the pastor of the church, which was constituted in 1712. Jen^ kins was a Welshman, born in Cardiganshire, 1678 — arrived in America in 1710, and two years after settled at the Cape.

He was a man of good parts and tolerable education; and quitted himself with honor, in the loan office, whereof he was a trustee; and, also, in the Assembly, particularly in 1721, when a bill was brought in ' to punish such as denied the doc- trine of the Trinity, the Divinity of Christ, the Inspiration of the Holy Scriptures,' &c. In opposition to which, Jenkins stood up, and in the warmth and accent of a Welshman, said — * I believe the doctrines in question, as firmly as the promo- ters of that ill-designed bill, bu-t will never consent to oppose the opposers' by law, or with any other weapon, save that of argument,' &:c. Accordingly the bill was suppressed, to the great mortification of those who wanted to raise in Jersey, the spirit that so raged in New England."

Thomas Davis, a brother to John Davis, of Great Valley, went from this region to America — w^as born in the parish of Llanfernach, county of Pembroke, in South Wales, in 1707— r- arrived in America in 1713- — was ordained at Great Valley-^ pre-ached at Hopewell about four years — then resigned to go to Oyster Bay, on Long Island. He died at Yellow Springs, on the loth of February, aged seventy years.

After the death of Evan Davis, and Nathaniel Jenkins hav- ing gone to America, J. James, the pastor, lost most of his assistants. But in 1708, the Lord of the harvest was pleased to raise up in this church, one of the most pious, most popular, and most excellent men, that ever was in Wales, or, perhaps, in any other part of the world. His name was Enoch Francis- He was born at Pantyllaethdy, on the river Teify. He becamo a member of this church when very young, and began to preach at the age of nineteen, at a place called Pengwyn, in the parish of Llanllwny, from the 55th chapter of Isaiah. V^'e

116 HISTORY OP

have not been able to ascertain at what time he was ordained, but it must have been some time before the year 1729; for he preached at the association of Llanglophan, that year, from Cant. 8:12. The ministers and messengers, there present, were so much delighted with his sermon, that they unanimous- ly, and most urgently, requested him to publish it; and he re- luctantly complied with their request. It is entitled, " The Work and Reward of faithful Ministers of the Gospel." Some time afterwards, he published a book on the peculiar senti- ments of the Baptist denomination, called, " Gair yn ei bryd," (A word in Season): So called, because the sentiments of James Arminius were spreading in some parts of Wales, ^t that time; particularly about Hengoed and Newcastle. Per- haps it is the best on that subject, on account of the meek and lowly spirit, and the great and wonderful love to Christ, the truth, and souls of his fellow creatures, which is manifested therein. It is published, of course, in Welsh. At this time there was a great revival in the church, .and people generally flocked to hear Enoch Francis, from twenty and thirty miles around. In that revival, he often baptized at that distance, in many places. This most wonderful work of God spread so rapidly, and so powerful was the sword of the Spirit, in the hands of Enoch Francis and others, that it became mighty through God, to pull down the strong hold of Satan. Young people, calling themselves members of the church of ERgland, (for n^ other reason, than that they had been sprinkled in their infancy, in the steeple-house,) had been generally in the habit of meeting together on the Lord's day, to amuse themselves by drinking, dancing, and fighting, were excited, out of mere cu- riosity, to hear Enoch Francis, to see the baptizing, and to have something to say about the revival. But, to their great surprise, they heard him thundering, like a Boanerges, against cursors, swearers, fighters, liars, and Sabbath-breakers; and scattered, as it were, the sparks of hell in the midst of them, and directed them to look, by faith, to the bleeding Lamb of God, that takcth away the sin of the world; so that many of them were pricked to the heart. The news spreading about, that Saul also was among the prophets, induced many more to come out to see; and while returning home, they could say, that they had seen the glory of Christ, by the eye of faith, and felt the power of God in their souls.

At this time, Howell Harris, Daniel Rowland, William WiU liams, Peter Williams, Howell Davis, (all clergymen of the established church (5^f England,) commenced preaching through- put tlui Principality; and much good was done through their

THE WELSH BAPTISTS. IIT

instrumentality. The Presbyterians, also, began to sliakc themselves from their lethargy, and to quit their stiff and for- mal manner of preaching. And many souls were added unto them, of such as are eternally saved;* so that all Wales gecmed to be on fire.

At this very period, in the full meridian of that revival, Enoch Francis died and went to heaven, aged only fifty-one years. O what a shock ! what consternation ! what agitation ! Fire and water seems to be in motion ! The whole territory of Cambria trembles ! But a voice from heaven says, " Bo still, and know that I am God."

Death gave him the mortal blow, while he was preaching-at Fishguard, from Psalm 73 : 25, 26. His dear wife died a few months before him. So he left six fatherless and motherless children behind him: all of them young — not brought up to maturity. But God, who has promised to be a husband to the widow, and a father to the fatherless, took care of his children, and made them all partakers of that godliness, which has the promise of the life that now is, and that which is to come.

Two of his sons, Jonathan and Benjamin, became Baptist ministers: the latter, it is said, was very much like his father. The other son, a very pious young man, died at the age of eighteen. One of his daughters was married to Stephen Davis, Baptist minister at Carmarthen. The other two daughters were married in the county of Glamorgan, in good circum^ stances. Some of his grandsons and great-grandsons, were also in the ministry.

Af\er the death of Enoch Francis, three of the four assistant preachers were ordained — Thomas David Evans, John David Nicholas, and Rees Jones. They were ordained at the Tynew- ydddanyralltfawr, in 1740, Griffith Jones, assistant. In tho same year, Evan Saunders, John Thomas, and Timothy Tho- mas, began to preach. ^ The same God who took off the pillar held up the house. About the year 1742, Griffith Jones was ordained. In 1747, David Thomas was ordained. In 1755, Samuel George began to preach — was ordained at Wantage, England, and died there in 1767, aged thirty-three years: he was buried there. The following epitaph is on his tombstone :

" To the memory of the Rev. Samuel George, pastor of the Christian church, at Wantage, in this county. He lived, justly

* So far as wo know, there was no other denomination in Wales at that time, except a few Quakers. Since that time, the Methodists commenced here.

118 HISTORY OP

esteemed for his piety and usefulness; and died, justly lament* ed, in the 33d year of his age, May 14, 1767. ^

The preacher, whose so early death we mourn, Here, in deep silence, speaks our great concern/*

In 1767, Zecharias Thomas began to preach, but soon moved to Bethel.* Hitherto, the main body of the church had no meeting-house, but as there was a great revival in the parish of Cilrhedyu, within three miles of the town, a meeting-house was built in that parish, called Panteg, in 1764.f There is a good burying-ground adjoinining. • In 1765, David Evans was ordained.

In 1778, James Thomas was ordained pastor of the church s^John Davis, assistant.

Rehohoth Ministers.

1. Thomas David Rees.

Assistant, Evan Davis.

2. James James.

3. Enoch Francis.

Assistant, William Evans — joined the

church of England. Assistant, Abel Francis. Evan Saunders went to Aberduar. Thomas David Evans went to Aberduar. Rees Jones went to Aberdeen.

Ordained assistant, John D. Nicholas. Griffith Thomas.

Timothy Thomas went to Aberduar. Zecharias Thomas went to Aberduar. Samuel George went to England. " 1767c

David Thomas. David Evans. James Thomas. John Davis. :

.P. S. Some time after this, there was a division at Panteg, about "doctrine. The party that imbibed Arminian sentiments kept the meeting-house; and the Regular Baptist church built a new meeting-house, and called it Rehoboth. It is within ono mile of Panteg. Therefore the church is now known by that jaame.

* See the history of that place.

Died 1700.
(C	1706.
ii	1734.
ii	1740.
ii	1748.
ii	1743.
ii	1766.
ii	1767.
ii	1763.
ii	1768.
ii	1768.

THE ^'BLSn BAPTISTS. 11^

Blaenau Church, in the county of Monmouth was con- stituted in 1660. It had been a branch of Llanwenarth for many years. It was gathered by W, Prichard, Dr. Price, and Lewis Thomas.* This church suffered much by bitter persecutions. At that time, they were obliged to meet to worship God in the fields, the woods, and the rocks of tho mountains, like many of their brethren. Sometimes, however^ they ventured to meet in some private houses. They oflen met at the house of Nest Llewellyn. Though she was fre*- quently dragged before the higher powers, to answer for her crimes; yet she was not at all daunted, but Lydia-like she in- vited the disciples of Christ to her house. She neither feared their threatenings and frowns, nor courted their smiles, let the consequences be what they might. Morgan Williams, an as- sistant preacher among them, sometimes held meetings at his own house, of course as secret as possible. Near his house they used to baptize. Afterwards the meetings were held in the house of Watkin Harris, until the meeting-house was built.

Their first settled pastor was Abel Morgan. f Their second pastor was William Philips, who had been a deacon of the church for a long time, and had been in the ministry for many years before. Abel Morgan went to America. He was or- dained in 1711, and died in 1730. He was a very useful man, and much respected as a minister and as a citizen. He was a most excellent mechanic, and above all, he was a good minis- ter of Jesus Christ.

The third pastor was John Harris. He was ordained in February, 1714, and took charge of the church in November, 1731. Miles Harris preached on the occasion, from Psalm 78:72. He died on the 28th of December^ in 1737. He was firm in the faith; a great advocate for the truth; given to hos- pitality; and very laborious in the work of his heavenly Mas- ter. He had the honor of baptizing his own father. The rnoetinix-house was built in 1715.

Their fourth pastor was Morgan Harris, son of their late pastor. He was baptized at the age of fifteen ; began to preach when he was very young; was ordained in 1735 ; took charge of the church in 1737. On the same day, Thomas Edwards was ordained his assistant. He was a learned man, brought up at Bristol college, but he was not a healthy man. He was { w^eak in body, but strong in mind. He was an acceptable preacher at home and through the Principality. He soon

* See their biography. t See his biography.

120 HISTORY OF

jfinisbed the work the Lord gave him to do. He finighed his course in 1746, aged forty- two.

The fifth pastor was Edmund Watkins, who had been a preacher among them several years. He was ordained in 1747; but he was not able to be so useful among them as was desirable, as he was living so far from them— at least twenty miles. At the same time, he was much beloved by them, and by all who knew him. He labored hard to serve them, until he died in the Lord, with his eyes seeing his salvation.

Assistant Ministers*

Morgan Williams.

Moses Llewellyn — baptized 1699' — began to preach 1701— died 1745.

Hehry Evans'^baptized 1700-^ — began to preach 17 10* — gave up preaching.

Miles Harris— died 1776. '

Thomas Edwards — died 1759^

William Thomas— died 1757.

Evan Harris — ^baptized 1738— began to preach 1740— not known when he was ordained.

William Morgan went to Salop — died 1753.

Evan Jones — began to preach 1744— gave up preaching.

Rees Evans went to Pen ygarn— began to preach 1745^ — died 1768.

William Watkins went to Somerset, England^— died 1768.

Roes Vaughan.

Maurice Jones was ordained in 1774.

William Thomas.

John Thomas*

MaesyberllA'^ Church, in the county of Brecon, was gathered by Henry Morris,*' in the time of persecution under Charles the second. At first they met, (even while the snow was deep,) in the open air, under the canopy of heaven, by night, to worship God; and terrible were their sufferings in many other respects. But they were not regularly formed until 1699, At that time, William Prichard, of Llanwenarth, preached oflen in this region. Most of the original constituents were originally under his pastoral care. Richard Williams, of Rhydwilira, was their first pastor.f

* See his biogi-aph/»

THE WELSH BAPTISTS. 121

The second pastor was Philip Morgan, who began to preach about 1721, was ordained in 1731, being thirty-seven years old. Soon after this time, a revival commenced, and a great many were added to them. Now Zion's tent was enlarged, and the curtain of her habitation stretched forth. She broke forth on the right hand and on the left; and great was the labor of their pastor. All the Baptist churches in Wales, at this time, were in the practice of laying on of hands on the baptized. But while their minister was once examining the candidates for baptism, a certain young man said, that he was not satisfied respecting that practice. He did not believe that it was an or- dinance ordained by Christ to be continued in his church. That he wished to have more time to consider it. * This natu- rally led them all to think on the subject. The consequence was, that their minister, and William Herbert, the assistant preach- er, and several of the members, became decidedly against it ; and the other members were so much for it, that they could not be in fellowship. At last it was brought before the asso- ciation, and finally considered not to be a bar of communion. In 1746, they built a meeting-house, and called it Maes-y-ber- Ilan. They met before in several dwelling-houses, in barns, and often in the open air, when the weather was favorable.

After the death of Philip Morgan, in 1776, John Thomas, from Aberduar, became their pastor. The cause was very low when he took their charge. Afterwards there was a gradual increase. After that, however, there was a decrease ifor four or live years, when quite a revival broke out suddenly.

Assistant Minister s^

Rees Williams — b6gan to preach 1721— died 1759.

William Herbert was baptized 1731 — began to preach 1736 —ordained 1738— died 1742.

William Williams* — died 1771.

Rees Vaughan."!"

John Morgan began to preach 1743.

Joshua Thomasf — began to preach 1744 — ordained 1749 — went to Leominister.

* See Olchon.' t See Blaenau.

X Joshua Thomas was baptized at Leominister, in the county of Hereford, England— was regularly dismissed from there to Maesyberllan, in 1746— re- turned to Leominister, and became the pastor of the cnurch there, in 1751. He wrote the History of the Baptists in Wales, and labored with much accep- tance at Leominister, until his death. His son, Timothy Thomas, was the pastor of the church at Devonshire Square, London.

11

122 HISTORY OF

Zechariah Thomas.*

Thomas Philips — baptized 1762 — began to preach 1764.f

William Williams — ordained 1768.

Glascwm ChurcHj in the county of Radnor. It appears that the first Baptist minister that preached in this region, was Vavasor Powel, who commenced in 1^36. After the year 1640, the gospel was regularly preached through the whole couHty, and. many, by the grace of God brought to the know- ledge of the truth. Among the many difficulties under which the Baptists labored at that time, not being suffered to bury their dead in the proper grave-yards, was considered by them a piece of cruelty. Sometimes their bodies were taken up from their graves, by those blood-thirsty hounds in human form, in many places — such as, Newbridge, Leominister, Pem- bridge, &c. ; so that they were obliged to bury in their own gardens by night. To remove that difficulty, in this region, John Lewis, a man of considerable landed property, enclosed a piece, or spot of ground, for the Baptists to bury their dead; in which he and his posterity have been buried to this day. His son, Thomas Lewis, became the pastor of the church, and the only pastor it ever had, though it existed more than one hundred years. It is now extinct. The sum of one hundred pounds was bequeathed, by a relation of T. Lewis, for the sup- port of the Baptist interest here, or the next Baptist church to it. The church of Builth enjoys the benefit of it now, on con- dition that their minister shall preach once a month in this re- gion; which he has done for several years, apparently to no purpose. May the Lord revive his work in these parts. Tho- mas Lewis died in 1735.

CiLFowYR Church, in the county of Pembroke. Accord- ing to sacred and ecclesiastical history, it appears that a woman of the name of Lydia, was the beginning of the Baptist churches in Europe; and that a woman of the name of Clau- dia, was the means of introducing the gospel into Great Bri- tmn, among the Welsh nation. A woman of the name of Mary Jones, was the beginning of the Baptist interest in that region where Rehoboth church sojourned for many years; and a woman of the name of Lettis Morgans, was the first that was baptized in the neighborhood of Cilfowyr. She was baptized sometime before the year 1668, because her name is among the original constituents of the church at Rhydwilim, which

* See Abeiduar. t Soe Carleon.

THE WELSH BAPTISTS. 128

was formed in that year. John Philips Cilcam, however, was the means of bringing Baptist preaching here.^ The meetings were held, and the church was formed at his house, in 1704. It had been a branch of RhydwiHm for many years. The constituents of thie church were thirty-six males, and thirty- two females — sixty-eight in number.*

Soon after a revival commenced, and a great many were added to them for three years, with a gradual increase to this day. Thus they travelled onward, under the shining beams of the sun, until the year 1714, when the clouds were dark- ened, and threatenings and fears increased in equal proportion; but most fervent and ardent prayer prevailed. Queen Ann died, and George the first ascended the throne, on the first day of August, 1714. The Baptists in Wales kept that day as a day of thanksgiving for many years. After these clouds were scattered, they built themselves a meeting-house, in 171-6. James Morgans, the son of Edward Morgans, and the said Lettis Morgans, gave the ground for building the house, and for a large grave-yard. After the death of their first pastor, Samuel John, they became more like the troubled sea than the deep and still waters : not for want of means, but by reason of abundance. They had three ministers, James Williams, John Richards, and David Thomas. Part of the church wanted James Williams to be their pastor, and the othertpart wanted David Thomas. This dispute ended in a separation. Their case being before the association, and every means employed for their reconciliation to no purpose, it was therein unani- mously resolved, that if either of the parties would not adhere to the advice of the association, they should have no fellowship with them; and if any minister, or any church, should coun- tenance that party, they should have no fellowship with the association. It was also resolved, that a special prayer-meet- ing should be held in every church belonging to the connec- tion, throughout Wales, on the same day, to pray for their reconciliation. These resolutions had the desired effect. The church considered the advice of the association. They met for prayer, on the day appointed, as well as other churches. They humbled themselves before God, confessed their sins, and were reconciled to one another, and agreed that the two minis- ters should be co-pastors of the church. In the next associa- tion, it was resolved, that all the churches should meet on the same day, to return thanks to Almighty God for the reconcilia- tion of this church. Thus they progressed, until the old man,

** See the biography of Samnel .Toly-i, the first pastor of this chiwch'.

124 HISTORY OP

James Williams, became weak and feeble. Then David Thomas was chosen sole pastor of the church. James Wil. liams was baptized in 1696, and died in 1744. After this for many years, the church increased greatly in number and gifts. Several young men were called to the worfv of the ministry, and the pleasure of the Lord prospered in their hands.

David Thomas was a good, faithful, and able minister of Jesus Christ; much respected in the church and in the world, far and near ; well received as an acceptable minister. He was of great service in the associations, and often manifested a great deal of patience blended with courage. He served the church, in the work of the ministry, forty-eight years. He died in 1773.

In 1769, this church built another meeting-house, called Ferwig, within two miles of the town of Cardigan. Preaching is held there every Sabbath, and the ordinance of the Lord's supper is administered every two months, by David Evans and Lewis Thomasj co-pastors.

Assistant Ministers*

John Morgan — baptized 1705 — died 1760,

John Ri(^ard=^— died 1768.

William WiUiamst— died 1771.

James Lodwig — began to preach 1742 — ordained 1761 — died 1762.

David Evans — began to preach 1742 — ordained 1761— died 1773.

Nicholas Edward — died 1760.

William Williams — began to preach 1762.:}:

Thomas Henry — began to preach 1763,§ . David Evans— ordained 1771.11

Thomas Davis — began to preach 1763.

David Evans — began to preach 1763 — became pastor after D. Thomas.

Lewis Thomas — began to preach 1742 — ordained 1761 — became co-pastor with D. Evans.

P. S. As several are gone from this region to America, we will mention a few of them.

David Philips, pastor of Peter's Creek church, was a native

* See Ebenezcr. t Sec Olcliou and MaesybGrllan.

\ See Ebenezcr. ^'i Soe Ebenczer.

11 See Dolau. •

THE WELSH BAPTISTS. 125

of this part of Wales, and, we believe, of Cilcam, the very house where this church was formed.*

William Thomas was born at Llanwenarth, South Wales — went to America from the parish of Bedwelldy — arrived in the Western World in 1712 — was a member of Blaenaufjwent — became an assistant preacher in Montgomery church — and labored among them, until he died in 1757.

Francis Evan Francis, a cousin of Enoch Francis, went to America some time befoi^ the year 1689.

John Griffiths, in one of his letters dated 1760, says, that John Davis, the pastor of the Baptist church at a place called Baltimore, Maryland, was a near relation of the late Enoch Francis, in Wales. It is therein stated, that he w^as the first pastor of that church, and that he was an excellent preacher.

Lewis Richards was born in this region, in the parish of Llanbadarn, in the county of Cardigan. He belonged to Lady Huntington's connection. He was baptized, and became a noted preacher in North America.

Enoch Davis, a Seventh-day Baptist, preached chiefly at French Creek,, thirty miles from Philadelphia.

" In the year 1737, the following Baptist members of the Welsh-tract church, which was then in the province of Penn- sylvania, but now in the state of Delawai^e, arrived at Welsh- neck: viz.: James James, Esq., and wife, and three sons, Philip, who was their minister, Abel, Daniel, and their wives ; Daniel Devonald and wife ; Thomas Evans and ^ife ; one other of the same name and his wife ; John Jones and wife ; three of the Harrys — Thomas, David, John and his wife; Samuel Wilds and wife; Samuel Evans and wife; Griffith Jones and wife; and David and Thomas Jones and their wives. These thirty members, with their children and house- holds, settled at a place called Catfish, on Pedee river, but they soon removed about fifty miles higher up the same river, where they made a permanent settlement, and where they all, except James James, Esq., who died at Catfish, were embodied into a church, January, 1738.

James Jam.es, Esq., was the most distinguished of this com- pany of emigrants, for he was. the head of the party, and his son Philip became the pastor of ,the church. Of him I can learn no more, than that he died at Catfish. His son Philip, the first pastor of the Welsh-neck church, was born near Pen- i¥^pock, Pennsylvania, in 1701 : he was ordained o^er the

* See George John's biography. 11 *

126 HISTORY OF

church in 1743, by Messrs. Chanler and Simmons, and died in 175S. • ♦

This venerable man passed through a very singular scene about three months before his death; the narrative is related in full by Mr. Edwards, but we shall be able to give only the substance of it here, w^hich is as follows: He was greatly afflicted for the death of a favorite child, and bewailed his loss in the language of David, ' O Abel, my son, my son, would to God I had died for thee,' &c. In the midst of his w^ailings he fell to the ground as if dead, and was taken up and put on the bed, where he continued for near an hour, without any .signs of life. When he revived and saw the people about him w^eep- ing, he bid them desist, adding, 'had you seen what I have -seen, you would not be in trouble about the dear little one.' His wife and the company urged him to tell w^hat he had seen concerning the child. He was reluctant to it, but their impor- tunity prevailed, and he went on, ' The child now enjoys more happiness in one moment, than compensates for all the mise- ries he endured through life, and the pangs of death also.' He then related how he had been transported by a celestial con- ductor to the paradise of God, where he was chided for his excessive grief, and saw his child in the full stature of a man, in company wdth the angelic hosts, and uniting in their songs of praise. At length his conductor said to him, ' I am one -of that company, and must join them.' Flaving said this, the en- tranced sfhrit began to sink fast, an^ soon found itself united wdth the body. This account is preserved by the family, and signed by four respectable witnesses. ^ After this vision, the old man minded no worldly thing, but was full of heavenly joy, and attentive only to spiritual concerns.

Samuel Harris, of Welsh extraction, was born in Hanovei' county, Virginia, January 12, 1724. Few men could boast of more respectable parentage. His education, though not the most liberal, was very considerable for the customs of that day. When young, he moved to the county of Pittsylvania; and as he advanced in age, became a favorite with the people as well as with the rulere. He was appointed Church Warden, She- riff, a Justice of the Peace, Burgess for the county, Colonel of the Militia, Captain of Mayo Fort, and Commissary for the fort and army. All these things, however, he counted but dross, that he. might w^in Christ Jesus, and become a minister

Edwards's MS. History, &:c., pp. 1^ m

THE WELSH BAPTISTS. 127

of his v/ord among the Baptists: a sect at that time every where spoken against.

His conversion was effected in the following way ; He first became serious and melancholy without knowing why. By reading and conversation he discovered that he was a helpless sinner, and that a sense of his guilt was the true cause of his gloom ef mind. Pressed with this conviction, he ventured to attend Baptist preaching. On one of his routes to visit the forts, in his official character, he called at a small house, where he understood there was Baptist preaching. The preachers, were Joseph and William Murphy, at that time commonly called Murphy's boys. Being equipped in his military dress, he was not willing to appear in a conspicuous place. God„ nevertheless, found him out by his Spirit. His convictions now sunk so deep, that he was no longer able to conceal them. He left his sword and other parts of his equipments, some in one place and some in another. The arrows of the Almighty stuck fast in him, nor could he shake them off until some time after. At a meeting, when the congregation rose from prayer. Colonel Harris was observed still on his knees, with his head and hands hanging over the bench. Some of the people w^ent to his relief, and found him senseless. When he came to him- self, he smiled ; and in an ecstacy of joy, exclaimed. Glory ! glory! glory! &c. Soon after this, he was baptized by Rev. Daniel Marshall, as mentioned above. This probably took place sometime in the year 1758. He did not confer with flesh and blood, but immediately began his ministerial labors ; which afterwards proved so effectual as to acquire him th^. name of the Virginia Apostle*

In 1759, he was ordained a ruling elder. His labors were chiefly confined, for the first six or seven years, to the adjacent counties of Virginia and North Carolina, never having past to the north of James River, until the year 1765. During the first years of his ministry, he often travelled with Mr. Mar- shal, and must have caught much of his spirit, for there is ob- viously a considerable resemblance in their mannei^s. Janua- ry, 1765, Allen W'yley travelled out to Pittsylvania, to seek for a preacher. He had been previously baptized by some Regular Baptist minister in Fauquier ; . but not being able to procure preachers to attend in his own neighborhood, and hear- ing of New Lights, (as they w^ere called in North Carolina,) he set out by himself, scarcely knowing whither he was going. God directed his way, and brought him into the neighborhood of Mr. Harris, on a meetinor day. He went to the meetinor, and w?i3 imniediately noticed by Mr. Harris, and asked whencs^

128 HISTORY GP

he came. He replied that he was seeking a gospel minister ; and God having directed his course to him, that he was the man, and that he wished him to go with him to Culpepper. Mr. Harris agreed to go, like Peter, nothing doubting but that it was a call from God. This visit was abundantly blessed for the enlargement of the Redeemer's cause. Soon after he had returned, three messengers came from Spottsylvania to obtain Mr. Harris's services. He departed into North Carolina to seek James Read, who was ordtiined to .the ministry. Their labors were so highly favored, that from that time, Mr. Harris became almost a constant traveller. Not confining himself to narrow limits, but led on from place to place, wherever he could see an opening to do good, there he would hoist the flag of peace. There was scarcely any place in Virginia, in which he did not sow the gospel seed. It was not until 1769, that this eminently useful man was ordained to the administration of ordinances. Why he was not ordained at an earlier period, is not certainly known: some say, that he did not wish it; others, that his opinions respecting the support of ministers were objected to by th^ leading elders. After his ordination, he baptized as well as preached,

In every point of view, Mr. Harris might he considered as one of the most excellent of men. Being in easy circum- stances when he became religious, he devoted not only himself but almost all his property to religious objects. He had begun a large new dwelling-house, suitable to his forhier dignity, which, as soon as it v/as o^pclosed, he appropriated to. the use of public worship, continuing to live in the old one.

After maintaining his family in a very frugal manner, he distributed his surplus income to charitable purposes. During the war, when it was extremely difficult to procure salt, he kept two waggons running to Petersburg, to bring up salt for his neighbors. His manners were of the most winning sort, having a singular talent at touching the feelings. He scarcely ever went into a house, without exhorting and praying tor those he met there.

As a doctrinal preacher, his talents were rather below me- diocrity, unless at those times when he was highly favored from above ; then he would sometimes display considerable ingenuity. His excellency lay chiefly in addressing the heart, and i^yerhaps even Whitfield did not surpass him in this. When animated himself, he seldom failed to animate his auditory. Some have described him, when exhorting at great meetings, as pouring forth streams of celestial lightning from his eyes, which, whithersoever he turned his fac«, would strike

«

J

THE MELSII BArriSTS. 120

down hundreds at once. Hence he is often called Boanerges* So much was Mr. Harris governed by his feelings, that if he began to preach and did not feel some liberty of utterance, ho would tell his audience he could not preach without the Lord, and then sit down. Not long before the commencement of the great revival in Virginia, Mr. Harris had a paralytic shock, from which he never entirely recovered. Yet this did not de« ter him from his diligent usefulness. If he could not go as far, he was still not idle within that sphere allowed him by his in- firmities. At all associations and general committees, where he was delegated, he was almost invariably made moderator. This office, like every thing else, he discharged with some degree of singularity, yet to general satisfaction,

For some short time previous to his death, his senses were considerably palsied ; so that we are deprived of such pious remarks, as would probably have fallen from this extraordi- nary servant of God in his last hours. He was somewhat over seventy years of age when he died.

The remarkable anecdotes told of Mr. Harris are so nume- rous, that they would fill a volume of themselves, if they were collected. A part of them only we shall record.

Mr. Harris, like Mr. Marshall, possessed a soul incapable of being dismayed by any difficulties. To obtain his own con- sent to undertake a laudable enterprise, it was sufficient for him to know that it was possible. His faith was sufficient to throw mountains into the sea, if they stood in the way. He seems also never to have been appalled by the fear or shame of man, but could confront the stoutest sons of pride, and boldly urge the humble doctrines of the cross. Like the brave soldier, if beaten back at the first onset, he will still be ready for a fur-». ther assault; so that he often conquered opposers, that to others appeared completely hopeless. With this spirit he com-, menced his career.

Early after h6 embraced religion, his mind was impressed with a desire to preach to the officers and soldiers of the fort. x\n opportunity offered in Fort Mayo, and Mr. Harris began his harangue, urging most vehemently the necessity of the new birth. In the course of his harangue, an officer interrupted him, saying, ' Colanel you have sucked much eloquence from the rum-cask to-day ; pray give us a little, that we may de- claim as well, when it comes to our turn.' Harris replied, ' I am not drunk ;' and resumed his discourse. He had not gone far, before he was accosted by another, in a serious manner, who, looking in his face, said, ' Sam, you say you are not drunk ; pray are you not mad then ? What the d — 1 ails

130 HISTORY OF

you?' Colonel Harris replied, in the words of Paul, ' I am not mad, most noble gentleman.' He continued speaking pub- licly and privately, until one of the gentlemen received such impressions as were never afterwards shaken off; but he after- wards became a pious Christian.

Soon aft^r this, Mr. Harris found a sad alteration as to his religious enjoyment. He prayed God to restore the light of his countenance, and renew communion with him, but his peti- tion was deferred. He then went into the woods, and sought for the happiness he had lost ; thinking that, peradventure, God would answer his prayer there, though not in the fort, where so much wickedness abounded ; but no answer came. Then he began to inquire into the cause why God dealt so with him. The first that offered was his lucrative offices ; upon which he determine^ to lay them down immediately, and settle his ac- counts with the public. Having now removed the Achan out of the camp, as he thought, he renewed his suit for a restora- tion of the joy which he had lost ; but still ' the vision tarried, and the prophecy brought not forth.' He began to examine himself a second time. Then he suspected his money was the caus^, and that he had made gold his trust. Accordingly he took all his money and threw it away into the bushes, where it rem.ains to this day, for aught any one knows to the con- trary. After this, he prayed again, and found that man's im- patience will not 'shorten the time which infinite wisdom hath measured out for delays or beneficence. However, in due time, the wished-for good came. ' I am aware,' (says Morgan Edwards, from whose MS. history this anecdote is selected,) * that this story will render the wisdom of the Colonel suspected. Be it so. It nevertheless establishes the truth of his piety, and shows that he preferred communion with God before riches and honors.'

Rou^h was the treatment which Mr. Harris met with amongst his rude countrymen. In one of his journeys in the county of Culpepper, a Captain Ball and his gang came to a place where he was preaching, and said, * You shall not preach here.' A by-stander, whose name was Jeremiah Mi- nor, replied, ' But he shall.' From this sharp contention of words, they proceeded to a sharper contest of blows and scuf- fles. Friends on both sides interested themselves ; some to make peace, and others to back their foremen. The support- ers of Mr. Harris were probably most of them worldly people, who acted from no other principle, than to defend a minister thus insulted and abused. But if they were Christians, they yyexQ certainly too impatient and resentful, and manifested too

THE Welsh bai^ists. 131

much of the spirit Peter had, when he drew hi^ sword on the high-priest's servant. Colonel Harris's friends took him into a house, and set Lewis Craig to guard the dcor, while he was preaching ; but presently Ball's gaog came up, drove the sen- tinel from his stand, and battered open the door; but they were driven back by the people within. This involved them in an- other, contest, and thus the day ended in contusion.

On another occasion, he was arrested and carried into court, as a disturber of the peace. In court, a Captain Williams ve- hemently accused him as a vagabond, a heretic, and a mover of sedition every where. Mr. Harris made his defence. But the court ordered that he should not preach in the county again for the space of twelve months, or be committed to prison. The Colonel told them that he Hved two hundred miles from thence, and that it was not likely* he should disturb them again in the course. of one year. Upon this he was dismissed. From Culpepper he went to Fauquier, and pi'eached at Carter's Run. From thence he crossed the Blue Ridge, and preached at Shenandoah. On his return from thence, he turned in ai Captain Thomas Clanathan's, in the county of Culpepper, where there was a meeting. While certain young ministers were preaching, the word of God began to burn in Colonel Harris's heart. W^hen they finished, he arose and addressed the congregation, ' I partly promised the devil, a few days since, at the court-house, that 1 w^ould not preach in this coun- ty again, for the term of a year: but the devil is a perfidious w^retch, and covenants with him are not to be kept, and there- fore I will preach.' He preached a lively, animating sermon. The court never meddled with him more.

In Orange county, one Benjamin Healy pulled Mr. Harris down from the place where he was preaching, and hauled him about, sometimes by the hand, sometimes by the leg, and sometimes by the hair of the head ; but the persecuted preacher had friends here also, who espoused his part, and rescued him from the rage of his enemies. This, as iri a former case, brought on a contention between his advocates and opposers ; during which, a Captain Jameson sent Mr. Harris to a house where was a loft with a step-ladder to ascend it. Into that loft he hurried him, took away the step-ladder, and left the good man secure from his enemies. < Near Haw -river, a rude fellow came up to Mr. Harris, and

knocked him down while he was preaching.

He went to preach to the prisoners once, in the town of Hillsborough, where he was locked up in the gaol, and kept for some time.

132 HI3T0KY OP

Notwithstanding these things, Colonel Harris did not sufibi* as many persecutions as some other Baptist preachers. Tem- pered in some degree peculiar to himself, his bold, noble, yet humble manner, dismayed the ferocious spirits of the opposers of religion.

A criminal, who had been just pardoned at the gallows, once met him on the road, and showed him his reprieve* ' Well,' said he, ' and have you shown it to Jesus 7' ' No, Mr. Harris, I want you to do that for me.' The old man im- mediately descended from his horse, in the road, and making the man also alight, they both kneeled down ; Mr. Harris put one hand on the man's head, and with the other held open the' pardon, and thus, in behalf of the criminal, returned thanks for his reprieve, and prayed for him to obtain God's pardon also.

The following very interesting narrative was published by Mr. Semple, in his History of the Virginia Baptists ; it has also been published by Mr. John Leland, in his Budget of Scraps, under the title of ' Prayer better than Law-suits.' As there is some little variation, not as to matters of fact, but in the mode of expression, in these two relators, I have selected from them both this singular and instructive story. When Mr. Harris began to preach, his soul was so absorbed in the work, that it was difficult for him to attend to the duties of this life. Find- ing at length the absolute need of providing more grain for his family than his plantation had produced, he went to a man who owed him a sum of money, and told him, he would be very glad if he would discharge the debt he ^wed him. The man replied, ' I have no money by me^ and therefore cannot oblige you.' Harris said, ' I want the money to purchase wheat for my family ; and as you have raised a good crop of wheat, I will take that article of you, instead of money, at a current price.' The man answered, ' I have other uses for my wheat, and cannot let you have it.' ' How then,' said Harris, ' do you intend to pay me?' 'I never intend to pay you, until you sue me,', replied the debtor, ' and therefore you may begin your suit as soon as you please.' Mr. Harris left him, meditating : ' Good God!' said he to himself, ' what shall I do ? Must I leave preaching to attend to a vexatious law- suit! Perhaps a thousand souls will perish in the mean time, for the want of hearing of Jesus ! No, I will not. Well, what will you do for yourself? Why, this I will do; I will sue him at the court of Heaven.' Having resolved what to do, he turned aside into a wood, and fell upon his knees, and thus began his suit : ' O blessed Jesus ! tliou Eternal God ! Thou knowcM that I need the money which the man owes me, to

THE WELSH BAPTISTS. 133

supply the wants of my family ; but he will not pay me with- out a law-suit. Dear Jesus, shall I quit thy cause, and leave the souls of men to perish? Or wilt thou, in mercy, open some other way of relief?' In this address, the Colonel had such nearness to God, that, (to use his own words,) Jesus said unto him, ' Harris, I will enter bonds-man for the man — ^you keep on preaching, and omit the law-suit — I will take care of you and see that you have your pay.' Mr. Harris felt well satis- fied with his security, but thought it would be unjust to hold the man a debtor, when Jesus had assumed payment. He, therefore, wrote a receipt in full of all accounts which he had against the man, and dating it in the woods, where Jesus en- tered bail, he signed it with his own name. Going, the next day, by the man's house to attend a meeting, he gave the re- ceipt to a servant, and bid him deliver it to his master. On returning from the meeting, the man hailed him at his gate and said, ' Mr. Harris, what did you mean by the receipt you sent me this morning ?' Mr. Harris replied, ' I meant just as I wrote.' ' But you know, sir,' answered the debtor, ' I have never paid you.' ' True,' said Mr. Harris, ' and I know, also, that you said you never would, except I sued you. But, sir, I sued you at the court of Heaven, and Jesus entered bail for yoii^ and has agreed to pay me ; Ihave, therefore, given you €. discharge !' ' But I insist upon it,' said the man, ^ matters shall not be left so.' ' I am well satisfied,' answered Harris, ' Jesus will not fail me; I leave you to settle the account with him another day. Farewell.' This operated so effectually on the man's conscience, that in a few days he loaded his waggon, and sent wheat enough to discharge the debt.

A complete history of the life of this venerable man, would furnii^h still a lengthy catalogue of anecdotes of the most inte- resting kind.

John James, the minister of a church of Seventh-day Bap- tists in London, v/as put to death in a most barbarous manner, in 1661. To take away his life was not sufficient to satisfy the rage of his blood-thirsty enemies ; but after being hung at Tyburn, he was drav/n and quartered ; his quarters were car- ried back to Newgate on the sledge, which carried him to the gallows; they were afterwards placed on the gates of the city, and his head was set on a pole opposite his meeting-house. This innocent man was exposed to these terrible sufferings, on the charge of speaking treasonable words against his Majesty's royal person at a private meeting, &c. Some of the treasona- ble words were, that the king was ' a bloody tyrant, a blood-

12

134 HISTORY OP

sucker, a blood-thirsty man, and his nobles the same; and that they had shed the blood of the saints,' &c. To these charges, he pleaded not guilty, neither in form nor matter ; but had he acknowledged these charges against the infamous Charles II. and his bloody associates, they would have been the words of truth and soberness.

But there appears to have been a malicious combination against this. harmless man, and he was convicted upon evidence^ which the court with all its prejudices, at first thought not worth regarding. It was proved afterwards, by four respecta- ble persons, that one Bernard Osborn confessed that he had sworn against Mr. James, he knew not what. His wife, by the advice of her friends, presented a petition to the king, stat- ing her husband's innocency, and the character of the witness* When his inexorable Majesty saw the paper endorsed, ' The humble request of Elizabeth James,' he replied, holding up his finger, ' Oh ! Mr. James — he is a sweet gentleman !' And when the afflicted woman followed him to get some further answer, the door w^as shut against her. The next morning, as the king entered the park, the distressed wife again entreated his Majesty to answer her request, and pardon her husband ; but, deaf to her cries, he again replied, ' He is a rogue, and shall be hanged !' Thus the poor woman was obliged to re- tire, without even being heard by her pitiless sovereign. Mr. James went to the gallows with Christian fortitude, and finished his course in a joyful manner. ' If,' says Crosby, ' there was any undue combination against this poor man ; if it was for some reason of state, rather than for any real guilt on his part ; if his judgment and conscience, rather than any true crime, were the cause of his sufrerin«:s, his blood must be innocent

blood.'^"t

Richard Jones, a native of Wales, arrived in America, and became the pastor of the church of Burley, Virginia, in 1727. R. Jones was bordering on Arminianism when he lef\ the Principality;^ but by a letter sent from the church to the Phila- d(3lphia association, signed by him and other members, we find they were confessing themselves to be under clouds of dark- ness concerning the faith ; questioning whether they were on the right foundation or not — that they were unsettled in their minds — and requesting alliance with the b^aid association, and tlieir assistance to rectify what was wrong among them. What wa.s done for them, we have not ascertained.

♦ Crosby, vol. 2, p. 1G5. Ivimey, pp. c^20— 32' t Benedict, vol. 2, pp. 130, 331, 416.

THE WELSH BAPTISTS, 135

Penyfay CnrRCH, in the county of Glamorgan, was a branch of Swansea. It was gathered through the instrumen- tahty of John Miles and Lewis Thomas. In the time of per- secution, it was noted for its rich and respectable members. Colonel Prichard and Captain Evans were both members of this church. In 1659, Mr. Davis, Pemnaen, was high sheriff; his brother, deputy Sheriff; another brother, recorder of the county of Glamorgan ; and another brother, David Davis, A. M., was the minister of the judges in the county town of Cardiff — all belonged to the Baptist church here ; and all had their share of the wrath and indignation of his most gracious Majesty, Charles the second. But as they were great men in the world, they were men of great influence in the country."*" After the death of Lewis Thomas, Morgan Jones, of Swan- sea, and Morgan Griffiths, of Hengoed, labored in word and doctrine in this region. In 1718, a gentleman in the neigh- borhood, made them a present of a meeting-house, where they meet to worship to this day. In 1726, they were formed into a regular church, and Griffith Jones became their pastor. Thomas Jones, an elder from this church, went to America, in 1737. He was born in Nottais-y-Dref-newydd, in 1703. He had some landed property, near Mr. Price of Ty'nton, the father of Dr. Price, of London, who wrote the history of the American war. His wife was a daughter of one of the lead- ing members of Rhydwilim. She was from the parish of Manachlogddu, county of Pembroke. He became the pastor of the church of Tulpehokon,f Pennsylvania, and was ordained there in 1740. His son, Samuel Jones, was pastor of the church at Penepeck, whom we have mentioned already.

After Griffith Jones, their pastor, left them, and went to Hengoed, they were a long time without a minister. At last they obtained Rees Jones, of Aberduar, to be their minister. They very unwillingly lost their late pastor, and got the other quite as much against the will of the church of Aberduar. Ministers of the gospel ought to be very cautious in these things. He continued but a short time with them.

Their next pastor was Jonathan Francis, w^ho was j^aptized

* William Davis, of New Britain, Pennsylvania, was of this family, and sup- posed to be the rightful heir of a large estate in this region. Whether any of ^ his posterity, (if there be any,) know any thing of it, we cannot tell. The es- tate ought to have been in their possession since the year 1760, The increase from that time to the present must be ^reat.— N. B. 110 years of quiet possee- eion, in England, will avail nothing, if the plaintiff is a foreigner ; if not, 60 years will cut him off.

t Sixty miles from Philadelphia. Several of the members of this church went to America at this time.

136 HISTORY OF

at Newcastle, (now Rehoboth,) but ^Yas at that time at Ponty- pool, in. school, and a member at Penygarn. Pie was there, on probation, for two or three years. After they gave him a call to be their minister, he was for years before he gave them an answer. But he was ordained at Penygarn, and continued a member there, but supplied them and Pen y fay, which was not considered altogether regular. The church increased but very little under his ministry for fifteen years. Afterwards there was a revival in the church for a short time, and a great deal of something which ought not to have been. The best of men are imperfect, and the best ministers can only speak to the outward hearing. Paul may plant, and Apollos may water; but it is God alone that can give the increase ; it is his sole prerogative to speak to the heart, so that sinners who are dead in trespasses and sins, may hear his voice and live. May he, of his infinite mercy, add to their number, of such as shall be eternally saved.

Assistant Ministers^.

William Davis — ^went to America. Thomas Jones — went to America.

William Thomas — began to preach 1740 — went to Broms- grove — ^died 1747.

Job Davis, Senior — baptized 1730— died 1766. Enoch Francis — began to preach 1770 — ordained 1776, Rees Davis — began to preach 1771 — went to Norwich. Richard Watkins — began to preach 1772, John Owen — began to preach 1773,

Newbridge Church, in the county of Radnor, was formed about the year 1650. Thomas Evans was their first minister.* His eldest son joined the church, and about 1700 began to preach. He was ordained about 1703. His name was Caleb Evans. In the year 1705, he was quahfied according to the law of the land to preach, by taking the oaths, and subscribing to the declarations required by the act of toleration. Pie kept a regular correspondence with Samuel Jones, and George Eaton, who went from the Dolau church to America. Seve- ral of those letters arc now before me. In one of them, Samuel Jones writes thus ; " I can truly say with the apos- tle, I rejoiced greatly that I found so many of your father's children walking in the truth. I cannot help observing the

♦ See his biography.

THE WELSH BAPTISTS. 137

goodness of God towards his people, in calling their children to the knowledge of the truth. May the Lord grant me assist- ance to improve the exhortations that your father gave me. I well recollect how sharp, plain, and convincing his sermons were, and how urgent and pathetic he was in his applications. I also recollect what a dear brother he was to me. May the Lord help you to walk in your father's footsteps, and give you a double portion of his spirit, and bless your labors in his vine- yard." This letter is dated, " Pennsylvania, 1708" — twenty- years after the death of Thomas Evans.

In 1727, Caleb Evans became the pastor of the church, and John Evans, his brother, assistant. Hugh Evans, Caleb Evans's son, was baptized at Bristol, while he was there visit- ing his aunt, in 1730. He began to preach in 1731. In 1734, he received a very pressing invitation to become the pastor of that church in London, which had been so long under the pastoral care of the celebrated William Arnold, deceased. But it appears that the bounds of his habitation was the city of Bristol. He became an assistant of Mr. Fosket, in Bristol col- lege, while that gentleman lived ; and after his death, he took the lead in the church and in the college. Caleb Evans, Hugh Evans's son, became an assistant to his father in Bris- tol. Caleb Evans, Hugh Evans's brother, went to Bristol col- lege about 1735, and became a sensible and methodical preach- er, but he was by no means popular. He was many years at Usk, in the county of Monmouth, preaching and keeping school, until he moved to Bristol, where he followed the same employ- ment as long as he lived.

Soon after the year 1739, five young men began to preach in this church, Thomas Davis, John Evans, Rees Evans, Rees Jones, and John Evans, of Masdorglwyd. Thomas Davis was baptized in 1738 — went to Bristol college for his education, and settled as pastor at Fairfax, England. Rees Evans was baptized in 1740. Having exercised his gifts for some time, he went to Bristol college in 1749; and supplied the church at Leominister for three years. He went from there ta Salop, in 1753 — was ordained there, in 1754 — went from there to Chester — rand ended his days at Tewkesbury, England, ia 1760.

John Evans was not only illiterate when he began to preach, but was in such poor circumstances in the world, that there was no hope of his ever becoming eminent. But the ways of God are above our w^ays. Though he could not be recom- mended to college, on account of having no preparatory educa- tion, vet he went to the city of Bristol, of his own accord, and

12 *

138 HISTORY OT

by some means worked himself into the college, in 1747. Kfe turned out to be a most fluent and excellent preacher. He was ordained over the church of Foxton, Leicestershire, England, 1750. He married a pious woman, of a very respectable family, with whom he obtained no small portion of the things of this world, which, in addition to other advantages, under the blessing of God, was much in his favor.

John Evans, of Masdorglwyd, became the pastor of the church here — was ordained in 1744. He was a learned man, brought up in Bristol college, but he was unhealthy. He soon finished his labors, being happy and comfortable in his mind, in 1775.

Rees Evans married a daughter of Howel Meredith, of Trail wm. He lived with his father-in-law, and was the means of raising a Baptist interest in that region.

Peter Evans was a grandson of old Caleb Evans, the second pastor of this church, and a great-grand-son of Thomas Evans, the first pastor of the church, and a brother to Hugh and Caleb Evans, mentioned above. He began to preach in 1750— went to Bristol college in 1751 — settled at Yeovil, England-— died in 1771.

John Evans, a brother to Peter Evans, of Yeovil, became an assistant to his father at home.

Caleb Evans, A. M., was brought up by his uncle, Hugh Evans, tutor of Bristol college — his father having died when he was young. He finished his education at Aberdeen, Scotland. He was born in the parish of Llanafonfawr, in the county of Brecon, South Wales, in 1743. He went to America, and set- tled at Charleston, South Carolina, in 1778, and died in 177 2-. Though he was a good young man, yet his ministry was not so acceptable in Wales, as was desirable.*

Morgan Evans began to preach in 1756. He was an ac- ceptable preacher, though not very gifted. He was a good, solid, and substantia] minister.

Isaac Jones, the only son of Rees Jones, of Trallwn, began to preach about 1771. He had a very liberal education, and settled «it Lynn, Suffolk, England. The moeting-house was built in 1760.

* Our Welsh hiBtorians give no reason for his ministry not bein^ accepta- ble. We beheve that it was on account of his sentiments. See jfenedict's History of Charleston, South Carolina.

THE WELSH BAPTISTS. 139

Newbridge Ministers.

Thomas Evans — died 1688,

„. < Caleb Evans— died 1739.

HIS sons. ^ j^^^ Evans— died 1748,

f Hugh Evans, A. M. — went to Bristol. His grand- j Caleb Evans — went to Bristol.

sons. I Peter Evans — went to Yeovil — died 1771.

t John Evans. „. C Caleb Evans, A. M. — went to Bristol.

s ' < Caleb Evans, A. M. — went to America — 2, grand-sons. ^ died 1772.

Thomas Davis — went to Fairfod, England. John Evans — died 1775. Rees Evans — went to Trallwn* Morgan Evans — went to Trallwn. Isaac Jones — went to Lynn.

John Williams, of Welsh extraction, was born in the county of Hanover, in the year 1747. He was of a very respectable, family, and received«.a tolerable education. In the month of June, 1769, when acting as a sheriff of Lunenburg, he was awakened to know and to feel his sin and his danger. He be- came a convert; and shortly after, lifted up his voice to ex- hort his fellow men to flee from the wrath to come. He was not 'baptized until the first Sunday in February, 1770. He continued to exhort, until some time the following summer ; when he ventured to take a text ; and from that time com- menced preacher. December, 1772, he was ordained to the ministry, and took the care of Meherrin church. His gifts, at first, were far from being auspicious. Many pronounced that he would never be a preacher : so delusory are the first efforts of the mind,

He not only succeeded ir; becoming a preacher, but in be- coining a first-rate preacher, at least, in the estimation of most pf hjs acquaintances.

He was exceedingly fond of reading and writing ; and, in- deed, was generally st-udious : by which means, he greatly improved his mind.

When he first commenced preacher, he was zealous, active, and laborious in the ministry ; travelling and propagating the gospel in different parts. He may well be numbered among the fathers in Israel. His talent, however, was not employed so much in breaking down the bars of prejudice in new and.

J 40 IIISTOKY OP

unenlightened places, as in directing and regulating the young converts, when gathered by others. Pleasing, affable, and refined in his manners, he had a hand to smooth off some of those protuberances left by rougher workmen. In associa- tions he was expert with his pen, as well as wise to offer coun- sel. He acted as clerk to the general association ; and when they divided the association into districts, a unanimous vote of thanks was offered to Mr. Williams, for his faithful and skilful services as clerk of the association. He also discharged the duties of clerk to the Roanoke association, until a little time previous to his death. He introduced several excellent regula- tions, both into the general and Roanoke associations, for the government of churches, &c. Few men understood church discipline better, or were more successful in building up large respectable churches wherever he attended. For many years he acted as pastor to four churches, whom he attended monthly. He was in high estimation both as a man and a minister. Even the enemies of the Baptists, would often except Mr. Wil- liams from their reproaches. In his temper towards those of other religious persuasions, he was remarkably liberal. In- deed, by some of his acquaintances it is said, that he was friendly to open communion ; but that h^ was restrained from putting it into practice, by his tenderness for his brethren, most of whom differed from him on this head. This liberality of spirit did not prevent him from maintaining his own princi- ples with great firmness, whenever an occasion offered. It was such an occasion as this, which drew forth his reply to Mr. Patilloe's* sermon on infant baptism. He committed his aro"uments to writing, with an intention of printing them in the form of a pamphlet; but as nothing came out on the other side, and as so rnuch had been already published on that sub- ject, it was not put to press.

In his preface he makes the following remark : " I hope I have sufficiently demonstrated to my country- men, for a series of years, that I am not overbearing oii othei^s, or bigoted to my own principles which are not essential to sal- vation ; but have uniformly endeavored to promote a catholic spirit, with peace and concord, in the Israel of God. But, nc^ vertheless, I am set for the defence of the gospel; and as such, circumstances often occur, that involuntarily lead me forth to contend for the faith and order of Christ's church."

He was generally upon the best terms with the Presbyteri- ans ; who were pretty numerous in his neighborhood,

* A celebrated Presbyterian preacher.

THE WELSH BAPTISTS. 141

His talents, if not equal to any, were certainly very little inferior to those of the first grade.

His appearance in the pulpit was noble and majestic, yet humble and affectionate. In the beginning of his discourses^ he was doctrinal and somewhat methodical : often very deep, even to the astonishment of his hearers. Towards the close, and, indeed, sometimes throughout his sermon, he was exceed- ingly animating. His exhortations were often incomparable. At an early period, he became very corpulent. At an associa- tion, in the year 1793, he accidentally fell by the turning of a step, as he was passing out of a door, and became, for a year or two, a cripple; being under the necessity of going on crutches. Notwithstanding this, he would still go in a car- riage to the meetings, and preach sitting in a chair in the pul« pit. During several of the last years of his life, he was afflicted with a very painful disease. Under his severe suffer- ing, he was not only patient, but, when he could have any mitigation of his pain, he was also cheerful. About ten days before his death, he was attacked by a pleurisy; from which, no medicine could give him relief. His work was finished ; and his Master had called for him. On the 30th day of April, 1795, he fel] asleep.

Nothing very remarkable transpired at his death. He was pensive and silent. He told his wife, that to live or die was to him indifferent : he had committed this to God, who, he knew, would do right. He said he felt some anxiety for his numer* ous family ; but that these also, he wa«*willing to trust in the hands of a gracious Providence.

January, 1768, he was married to Miss Frances Hughes, of Powhatan county ; by whom he had fourteen children ; of whom eleven were living, at the time of his death ; and of these, four professed religion, and were baptized.

Penygarn Church, in the county of Monmouth. The history of this church might be called a continuation of Llan- trisaint. When their old meeting-house fell, it was never re- built, and as there was a new meeting-house built at Penygarn, and several me»ibers of different churches living in that region, they all joined together in one church, and ever since went by the name of Penygarn. However, this church might have been organized before the Llantrisaint members joined them. Much preaching has been in this neighborhood for near ono hundred years before this time — by William Jones, William Thomas, Robert Morgan, William Prichard, Christopher Price, Abel Morgan, Joshua James, Timothy Lewis, William Mere-.

142 HISTORY OF

dith, William Philips, John Harris, Morgan Williams, Morgan Griffiths, Thomas Quarrel, and others. They began to build the meeting-house in 1727. It was three years in building. What was the reason of that we have not been informed. Two years after, they were regularly formed. Miles Harris, of Blaenaugwent, became their pastor, in the month of May, 1732. John Harris, of Blaenau, preached on the occasion. There were about two hundred members, and there was a gradual in- crease for many years, until 1747, when twenty-five members were dismissed to form a new church at Bethesda. In 1771, several were dismissed to form a new church at Carleon. Many were dismissed to form a new church at Usk, and a great many of their members went to America at that time ; and some unpleasant things crept in among them, so that their number became less. But, however, these difficulties soon vanished away, like the morning dew before the heat of the sun, and this church became noted for brotherly love and friendship.

Miles Harris was a very useful and acceptable preacher. He labored much in different places about Penygarn — such as, Pontypool, Blaenafon, Rhisga, Glasgoed, and Goedtre. He held regular meetings in those places, as well as at home, as long as he lived. He preached at Penygarn the last Sabbath he was upon earth. He was baptized at Blaenaugwent, on the 1st of April, 1724. He was the first who was baptized in that great revival at Blaenaugwent. Soon after he began to preach he was ordained on "Ihe 29th of November, 1729 — took the pastoral care of the church at Penygarn, in 1732 — and died in 1776. He kept up a regular correspondence with several in America.

David Jones was their second pastor. He had been preach- ing in the church as an assistant for many years before. He was a great revivalist — quite an eccentric character, bordering on enthusiasm. The whole of his design in preaching seemed to be, to work on the passions of his hearers — at which he was a complete master. He could make a congregation of fifteen hundred people, laugh and weep in two or three minutes. He w^as very popular, notwithstanding many people did not like him.

Assist a Jit Ministers.

Benjamin Vaughan — went to Chesham — turned a Sandema- nian.

Thomas Rogers — went to Bristol in 1720, and died soon after.

THE WELSH BAPTISTS. 143

Joshua Andrews — ^took charge of Olchon in 1745,

Morgan Edwards.*

Jonathan Francis — went to Penyfay.

Evan Jenkins — went to Wrexham.

Henry Philips — went to Salisbury.

Daniel Thomas — went to Plenley — died 1769^

James Drewett — went to Honiton — died 1770.

Thomas Lewis — went to Exeter — died 1774.

Charles Harris — went to Bridgewater — died 1775.

Thomas Philips — went to Carleon.

Miles Edwards — went to the Werm.

MoLESTON Church, in the county of Pembroke. Griffith Howell was the first that was baptized in this region, by Wil- liam Jones, in 1667. He lived at a place called Rushacre, in the parish of Narberth, where the church of Rhydwilim met for upwards of forty years.

About 1727, they began to preach at a place called Moles* ton, about two miles below the town, on the premises of Mr. George. The inhabitants of these parts, speaking the English language, t and being far from Rhydwilim, they formed them- selves into a regular church, in 1730 ; having been a branch of Rhydwilim for many years.

Their first minister w^as Griffith Williams, one of the mem- bers of the church, who had been preaching among them for some time. He was baptized at Rhydwilim, in 1714, and be- gan to preach about 1725; but in 1733, their minister and ^leacons died, and this, new church was left in a deplorable state. But, by divine assistance, one of their own sons took them by the hand, and taught them the way in which they should walk. His name was Evan Thomas, who was bap- tized in 1731, and ordained on the 4th of September, 1736. Enoch Francis, Miles Harris, and other ministers officiated. Evan Thomas served them faithfully in the w-ork of the minis- try, for many years. His conduct was exemplary, and his preaching truly evangelical and sweet.

In 1763, this church built themselves a meeting-house, about two miles from the town of Narberth.

* See his biography.

t In 1111, some part of Flanders being overflowed by water, many of the inhabitants came over to England. The king of England sent them» and some Endishmen with them, to settle in any part of Wales they could. They took possession of the lower part of Pembrokeshire. They speak what they call English ; and their posterity have been residing there ever since.

144 HISTORY OP

Assistant Ministers^

David Evans — baptized 1734— began to preach 1736. He "went to Hooknorton — thence to Ireland — thence to Newport* pagnel — thence to Biggleswade.

David Jones — baptized 1753 — went to Wrexham, and after- wards became an itinerant*

Samuel Griffiths— began to preach 1761 — went to Bristol — tJied 1765,

Stephen Arley. George Thomas* David Davis*

Llanelly Church, in the county of Carmarthen. There were some Baptists in, and about this town, before the year 1640. How long before that time, we cannot tell. In 1653, they used to meet to worship at the lower Mill in the town. They had two preachers at that time, of the names of Meredith and Prosser.* As for Meredith, we know not what became of .him in the persecution. It is supposed that he went to Ame- rica ; but we have heard nothing of him since. The members residing in this country then, belonged to the church at Swan* sea, under the pastoral care of John Miles. In the time of persecution, the meeting was held chiefly at the AUtfawr, Llanon parish. Preaching was also held at Gelly'r-cnyw, and other places, until they built a meeting-house, within a mile of Llanelly, called Felynfoel, in 1709. Anthony Mathews, Simon Mathews, and Simon Butler, members of the Swansea church, living at Llanelly, went to America.

This church was constituted, or re>-organized, in 1735. It had been a branch of S^wansea for many years.

David Owens was their first pastor, as far as we know, who had been preaching among them about ten years before. He was ordained some time before he became the pastor of the cliurch. He was a very acceptable preacher, and provided well for the church, and for his family, and died 1765.

John Morgan, the son of Robert Morgan, was a learned man, very gifted and popular. He received a call to go to Warwick, England, and about a week after he arrived thei*e, he died, in 1703, aged twenty-four.

Soon after the church was regularly formed, Evan Thomas began to preach, and went to Bristol college. He went from

* Sec Prosscr's biography.

TOE WELSH BAPTISTS, 146

that place to Warwick, in 1742-^thencc to Birmingham, in 1743 — thence to Trowbridge, where the Lord blessed his la- bors abundantly for a short time. He removed from there to Bridgewater, in 1746 ; and was ordained there, in 1749. At Bridgewater he finished his labors, in the month of August, 1757.

About this time, David Morgan began to preach. He vvas a good, substantial preacher, for the building up of Zion; but his principal talent was, to regulate and maintain the discipline of the church. In that respect he was very useful, though his gifts as a preacher were but small. While they were talking about ordaining him, the Lord called him home to his eternal rest, in 1748.

Morgan J. Rees and John Duckfield, began to preacTi in 1744. They were both ordained at the same time, in 1761. John Duckfield died in 1766. Morgan J. Rees was left alone, and the church was so large, and the places of worship so nu- merous, that it was impossible for one man to serve them.* But it was not long before God was pleased to raise up two of their members to assist in the ministry— William Hughes and David Owens. William Hughes was ordained as an assistant to Morgan J. Rees, in 1774.

Samson Davis, also, who had been a preacher of the Pres- . byterian order, was baptized and became a member of this church about this time, and often preached here and at Swan^ sea and Llangafelach.

Respecting Robert Morgan and Morgan Jones, see bio* graphy, and the history of the churches of Swansea and Hen- good.

Aberduar Church, Carmarthenshire. There were seve- ral Baptists in these parts, soon after the Reformation, brought to the knowledge of the truth, through the instrumentality of that eminent man and faithful minister of Jesus Christ, Vava- sor Powel. Though not formed into regular churches, they were called Powel's congregations ; so that the W^elsh people of this region, at that period, could say, that though they had many ministers, yet they had not many fathers. To cut down the timber was his work — the building of houses he left for other men. Had the builders made use of all the good mate- rials in his time, there would have been many more churches; but he went forward so rapidly in the chopping work, that they could not keep up with him. There were hundreds and thou-

* See Mergan John Rees's biogrsphf . 13

146 HISTORY €)F

sands of sinners, in different parts, converted to God, without any form or order whatever. He had a great many congre- gations, each consisting of five or six hundred people, who were brought to the knowledge of the truth.

But the most excellent men have their deficiencies. The most perfect men on earth have their imperfections. As he was an advocate of mixed communion, he paid but very little attention to the form and order of the house of God. These things, in addition to the want of time to regulate matters, are the only reasons that can be given for so many large and nu- merous congregations being in some parts, where there waa not a church. After all, it is probable, that the good, the great, and worthy man. Vavasor Powel, intended to return to bind up and gather his sheaves, after he had done reaping a certain quantity, but the infernal. demon of persecution com- menced a most furious and violent hurricane, and made a most dreadful havoc on the field of his labors, before the grain which he had cut down was bound up and gathered together.

Once as Vavasor Powel was preaching in this region, in the open air, on a large meadow, the agents of Lucifer hearing of it, gave out their appointments to be there that day kicking foot-ball ; and they were faithful to their engagement. There were two large congregations in the field. A young man, a gentleman's son, a leader in the foot-ball party, who had just finished his education abroad and lately returned home, thought that he must do some exploits on that day. He fixed on a plan, to run the ball among the congregation, and to kick it into the minister's face ; and being an exceedingly fast runner, he seemed to succeed in putting his plan into execution, had it not been for some cross fellow, who trijiped up his heels, so that he fell and broke his thigh in a dreadful manner. But that was not all ; for God was pleased to break his heart, by the operation of his Spirit, in his conviction and conversion. The strong man armed was cast out, and his house spoiled by one miglitier than he. The blasphemer became a praying character on the green meadow, and an exhorter of the thought- less crowd to (lee from tlie wrath to come. He sent for the minister, and made a public confession of his evil designs, and requested him to come home with him ; which, also, he did. Through the mercy and goodness of God, the young man re- covered, i?iade a profession of religion, and became a preacher of the gospel ; and endured his part through the whole perse- cution, which conmienccd soon after his conversion.

About the year 1720, Enoch Francis baptized a great many in these parts. Some time after, one of the inhabitants, Tho-

TUB WELSH BAPTISTS. 147

mas David Evans, began to publish salvation free in Jesus' name, and sinners flocked to the house of God, as doves to their respective windows.

Enoch Francis, at this time, was living at Capel-Iago ; but after he moved to Newcastle, the meeting was held at a farm- house, called Aberduar, where Evan Saunders lived.

About this time, T. D. Evans began to preach at Bwlchy- rhyw. He had a long mountainous road to go, but he con- tinued going there once a month, for some years, apparently to no purpose — there being very few hearers. Often he made use of these words in his prayers : " Though we have toiled all the night, and have taken nothing, nevertheless, at thy word we will let down the net." At last, he gave them his farewell sermon, from Matt. 23:38, 39 — '' Behold your house is left unto you desolate. For I say unto you, ye shall not see me henceforth, until ye shall say, Blessed is he that cometh in the name of the Lord." He closed the meeting, and gave out no appointment. This was in 1737. Some time after, as he was returning from Radnorshire, by the house, he found that there was a young woman, of the name of Harris, keeping school in it. He turned in, and in the coui*se of their conver- sation, she requested him to come and preach there once more. He told her he would. At the time appointed, there was a very large and attentive congregation. He visited them twice in the month, and in a short time, a great many submitted to the ordinance of baptism. The fu-st who was baptized w^as the father of J. Thomas, of Leominister. Enoch Francis, though he was so much engaged in the revival in other parts of the church, attended to administer the ordinances. But in the heat of this revival, he died. The Lord carried on the work, not- withajanding his death was a great loss to them, and to thou- sandsmbre in other parts. Most wonderful was the mourning and lamentation after that man.

Evan Saunders, of Aberduar, was a deacon of the church, and a most excellent, wise, and prudent man — well qualified ' for that office. Immediately after the death of Enoch Francis, he began to preach, but in the course of two years he died also ; so that we might say, that, in a certain sense, the church suffered a greater loss in consequence of his death, than that of Enoch Francis.

On the day that Enoch Francis died, being from home, Timothy Thomas began to preach at home, at the age of nineteen. He was a very acceptable preacher, and, in the opinion of many, capable to fill up the place of their late pas*

149 HISTORY OF

tor. John Thomas began to preach soon afterwards, and was well received as a worthy minister of Jesus Christ.

The church of Aberduar, which was a branch of Newcastle and Pan teg, now Rehoboth, was regularly formed as a sepa- rate church, in 1742. This Was an infant grown-up church, on the day it was constituted. There were four branches be- longing to it — that is, Penycoed, Argoed, Bethel, and Bwlchy- rhyw. Bethel meeting-house had been built, the year beforo this friendly separation took place*

In 1743, Timothy Thomas and John Thomas were ordained —both of them the same day.

Towards the latter end of the year 1748, Joshua Thomas, a brother of Timothy Thomas, and the author of the History of the Welsh Baptists, began to preach. Though he was bap- tized at, and was an original member of, Leominister, in the county of Hereford, England ; yet he was at home, at his father's house, when he began to preach. He preached his first sermon at the request of the church at Penycoed — the branch above named — from Rev. 3:2 : " Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God.'^ He con- tinued preaching there, untill 174^2, when he removed to the Hay to live, and was received by letter, a member of the church of Maesyberllan. He labored there and at Olchon with acceptance, until the year 1754, when he returned to Leominister, and became the pastor of the church there. He was highly esteemed, and well provided for, all the days of his life.

His son, Timothy Thomas, was born in Wales — became a member of the Baptist church in London — received his educa- tion in Bristol college — and became the pastor of th^B|lptist church at Devonshire Square, London. '^

Moses Davis received his education in London, under the tuition of Dr. Jennings and Dr. Savage. He married a young woman of very i-espectable family, in Essex. He lived with her parents, but did not take the charge of any church. He' preached considerably in various places, until he died, in 1765.

In 1758, John Thomas, before-mentioned, left here, and be- came the pastor of the church of Maesyberllan.

At the same time, William James began to preach in this church, but soon loft it and joined the Presbyterians.

In 1761, the meeting-house at Aberduar was built, and a great revival commenced. Between sixty and seventy were added to them in a short time.

TOE WELSH BAPTISTS. 140

Zechariah Thomas began to preach in the church of New- castle, now Rehoboth, in 1757. He was invited to assist his brother Timothy in 1762, when he moved from Newcastle to his native place.

Samuel Evans began to preach in 1763. Having received his education at Bristol, and supplied various places in Eng- land, he settled at Downton, England.

David Saunders began to preach in 1764. Soon after, David Davis began to preach. He was brought up for the church of England.

Zechariah Thomas, David Saunders, and David Davia, were ordained on the same day, in 1771.

This church has four good meeting-houses : . ^ Penycoed, built in 1735.

Bethel, built in 1741, Bwlchyrhyw, built in 1748, Aberduar, built in 1761. They administer the ordinances, in regular rotation, once a month, in each of them.

UsK CnuKCii, in the county of Monmouth, was a branch of Llantrisaint, was formed into a regular church about 1654; and therefore had its part of the persecution which com- menced in 1660.

Thomas Quarrel was their first minister.^ After the death of T. Quarrel, Nathaniel Morgan, an assistant preacher, sup- plied this church. He was a pious, gifted, and wealthy man. He was a hospitable, liberal, and useful man, in the church and in the world. Joseph Stennett, D. D., married one of his daughters. Samuel Stennett, D. D., was a grandson of this good Welshman.

Nathaniel Morgan bequeathed the sum of five pounds per ^nnum, for the support of the gospel in this place. He died in sure hope of the resurrection of the just, on the 21st of No- vember, 1722, aged 71 years.

Some time after, Caleb Evans and several other ministers, supplied them; so that they had regular preaching in the town, and at Caerfawr in the country ; but the cause was growing weaker and weaker- By this time the inhabitants of this part of the vale of Carleon, whose forefathers had been so noted for religion in past ages, became careless, indifferent, and extremely ignorant; and what was still more wonderful, they were sreat zealots for the establishment. ' ' '^ '

* See his biography 13*

IM HISTOR'T OP

In 1755, Edmund Watkins, the pastor of the church at Bla- enau, moved to this region to live. He preached to them as often as he could, but very few came to hear him. He felt much for them, and often poured out his soul with tears before God, on their behalf. He exhorted and admonished them per- sonally, to flee from the wrath to come. They considered him as a good citizen, and a good meaning man, but pitied his ig« norance very much. Thus continued the state of things here, for the space of fifteen years after Edmund Watkins came among them. But in 1770, a revival commenced, and a great many were added unto them, which so enraged certain indivi- duals, that they were likely to lose their meeting-house in the town, for which they had no title?. However, Edmund Wat- kins witk some difficulty bought the house and paid for it. The old house at the Garfawr was also enlarged by E. Wat- kins. Though he was the pastor of Blaenaugwent, yet as he lived in this part, he was really a father to this church for many years. Other ministers supply them, so that they have preaching every Lord's day, or some part of the day, in both places; and the ordinance of the Lord's supper administered every month, in one of the places, in regular rotation.

Llanglophan Church, in the county of Pembroke, was a strong branch of Rhydwilim for many years. About 1690, the preaching was held at Trefbwrnallt, in the parish of Cas- tlehaidd. It was afterwards moved to Castlemorris, in the parish of Mathri, to the house of William Garnon, the father of the famous Daniel Garnon, minister of the gospel. About 1705, the pra'^ -gang was very troublesome in this country, and par- ticularly to religious people. They would take any young man from the meeting, and send him to the army. It is asto- nishing to think of all the stratagems and schemes invented by the prince of darkness, lo hinder the rapid increase of Imma- ixuel's kingdom.

The meeting-house at Llanglophan was built about the year 1706. The church and congregation increased most wonder- fully, and soon became very strong, wealthy, and liberal. They were regularly formed into a church in 1744. Their first minister was David Richards, one of the original constitu- ents of the church, who had been preaching among them nearly thirty years before. He was a very skilful man in managing the discipline of the church ; and was well respected by the congregation and the world in general, although he was but a poor man. He was well versed in Scripture — a warm and lively preacher — very ready lo give an answer to any man.

THB WELSH BAPTiaTS. 1^1

He was such a strong advocate for believers' baptism, that some of his friends thought that he was sometimes too strict and severe. His answer to such was, that to bear testimony for the truth afforded him peace of conscience. He was very comfortable in his soul in his last illness, under the considera- tion of his interest in Christ through the free grace of God, and the nearness of that eternal glory to which he \yas hastening. He finished his race with joy, in 1749^

After the death of their pastor, they were not left des- titute, for they had three good preachers — Daniel Garnon^ David Lewis, and Evan Davis: these three were ordained at the same time — the same year their late pastor, David Rich- ards, died. By this time, they were rich, numerous, and pros.- perous. There was another very promising young preacher among them, by the name of Henry Morgans. He was edu- cated in Bristol college, and returned home, but soon died, in 1747, aged twenty-seyen. years.

About 1745, three young men began to preach— John Wil- Hams, George Rees, and David Thomas. By this time, they had six preachers, of no small talents, who were constantly employed in the work of the ministry, in every direction, all around, far and near, like an army with banners; and Jesus, the Captain of their salvation, was their Leader. No wonder that almost the whole region are Baptists.

In 1751, Evan Davis took'the pastoral care of the church at Bethesda, Monmouthshire.

In 1758, John Williams, George Rees, and David Thomas, were ordained. In 1756, they built another meeting-house, called Middlemill, near St. David's. About this time, David Thomas went to Rhydwilim.* David Garnon also went to Ebenezer. He was born in 1702 — baptized when he was six- teen years old — and began to preach at the age of eighteen. In 1776, they built another meeting-house at Fishguard. Re- specting George Rees, see Rhydvvilim. At the same time, Thomas Lewis and William Evans began to preach. Befor-e the branches of this church were formed into distinct churchesj^ the number of members was one thousand.

Bethesda Church, in the county of Monmouth. About 1700, there was regular Baptist preaching at Cas-bach, by the ministers of Llanwenarth, Hengoed, and Blaenaugwent. Se- veral were baptized, and they had the ordinance of the Lord*8

• See hislory of RhydwiUjai.

r :

163 HISTORY or

supper administered every month, by those ministers, in regu- lar rotation.

After them, Miles Harris of Penygarn, labored much, and baptized many in this region. Griffith Jones, also, was very useful here in his time. In 1742, they built a meeting-house, and called it Bethesda; but it is now known by the name of Baselie, from the name of the parish in which it is built — notwithstanding the proper name is St. Bazil. It is about four or five miles from Cas-bach, where the preaching was held at first. William Philips, one of the members, preached occa- sionally to them at this time. And Rees Jones, who moved from Aberduar to Penyfay, and married a widow who held a farm called Ty'n-y-pwll, settled in this part. But, in a short time, both of them were found guilty of something that was not becoming the gospel of Christ.

On the third day of February, 1747, they were formed into a church — consisting of twenty-six members from Penygarn ; twenty-one from Plengoed ; and thirty baptized lately in this region — in the whole, seventy-seven: but they were a long time after this, before they had a minister of their own.

At last they obtained David Evans, of Llanglophan, in the county of Pembroke, who settled with them in the month of August, 1751. Edmund Watkins preached on the occasion, from 1 Thess. 5:12,13 — "And we beseech you, brethren, to know them which labor among you, and are over you in the Lord, and admonish you ; and to esteem them highly in love for their work's sake."

He was a godly, laborious, and diligent man, in the minis-, try, but not very successful.

Craigfargoed Church, in the county of Glamorgan. In 1750, Charles Winter, and twenty-four members of the church at Hengoed, imbibing the sentiments of the general Baptists, loft that church, and built a new meeting-house, of the above name, within four miles of the former house. C. Winter preached and administered the ordinances to them, until he died in 1773, aged seventy-three. He was baptized in 172G — ordained about 1738. He was a pious and intelligent man, pf a mild, ea'^y, and peaceable disposition.

Thomas Williams was an assistant preacher in the church for a short time. Morgan Thomas, from Newcastle, was an ^issistant, and died in 1774.

After the death of these ministers, the particular Baptist (Tiinisters were invited to supply them, but they refused to ad^

The welsh baptists. 153

mihister the ordinance to them, on account of the difference in sentiments.

In 1777, one of the members of the church, who had been regularly called to the ministry among them, and educated in Carmarthen college, was ordained. His name was Jacob Isaac. He was a good preacher, and a man of good moral character; but notwithstanding all this, the congregation is very small, and very few added to the church. It appears that Arminianism cannot agree with the soil of this Priftci* pality.

GLYNCEtRioG CiitJRCiit, Nortli Walcs. About the yeai' 1700, there were several Fnends, (the people called Quakers,) about Newbridge, in this region. They built a meeting-house, and called it the Cefn. However, as they decreased in num- ber, they let the Baptists have the house in 1715. The Bap- lists met in the house for many years, for prayer, reading, and religious conversation, having no minister to preach to them. In 1740, they invited Evan Jenkins, of Wrexham, to preach to the Cefn, which he did occasionally as long as he lived.

David Jones, his successor, at Wrexham, often preached at the Cefn. Some of the people from the Glynceiriog, having heard him preaching at the Cefnj invited him to preach in their neighborhood, which was as dark and ignorant, in divino things, as the regions of Asia or Africa. But out of curiosity many of them came to hear, and some of them were converted to God and yielded obedience to his commands. In 1758, several were baptized, and the work of the Lord prospered. A great revival coin men ced. Forty-eight were added to them by baptism, in a short time. The whole region seemed to ba in a sort of fermentation. Some were converted — some wero convinced — some were alarmed, and others enraged — and some were determined to put a stop to these things. Those who would not go to church were put into the Bishop's court ; but, to their great surprise, when Dr. Drummond, bishop of St. Asaph, came through on his visitation, he told them to let the Baptists alone to worship God according to the dictates of their own consciences.; and charged them not to disturb them. This, in a measure, put an end to that sort of persecution ; but as yet there was no peace : The sword of the father was against the son, and the son against the father; the mother *was against the daughter, and the daughter against the mother. Several instances occurred, of parents having turned their chil- dren out of doors, because they made a profession of the reli- gion of Christ. At that time, the law required that every

154 HISTORY OP

house for religions worship should be licensed, but some of the great men in the neighborhood were determined to refuse them a license, and had done so repeatedly, until they sent to Lon* don to ask the aid of the Society for #ie Protection of Religious Liberty. The consequence was, that the license was immedi- ately granted, and the Baptists were no more persecuted, but much respected by the greatest men in the land. In 1761, they built a meeting-house, which was opened in August, 1'762,,_ In 1764, they were constituted a church ; for they had beeiW a branch of Wrexham before that time.

John Hughes, a member of the church, was their first pas- tor. He was baptized in 1765, began to preach in 1768, and was ordained in 1770. In the same year, he baptized his brother-in-law, Maurice Jones, who had been preaching in the Calvinistic Methodist Connection for some time. However, he soon removed from there to Blaenaugwent ; and some time after, John Hughes left them, and settled at Brassey Green, Cheshire.

About this time, Edward Jones, brother to Maurice Jones, began to preach — and they are supplied by other ministers. They break bread at Glynceiriog and Cefu-bychan, every other month.

Ebenezer, in the county of Pembroke. In 1766, there was a dispute in the church of Cilfowyr, about laying on of hands on the baptized ; and though it was considered by the association, no bar of communion, yet it was the cause of the beginning of the church at Ebenezer, as they were not for it they had their dismission from Cilfowyr, and formed them- selves into a church in 1767.

John Richards, one of their original constituents, was their Pastor — William Williams and Thomas Henry, assistants. Soon after this separation, William Williams was ordained, and many were added unto them. In 1768, they built a meeting-house, and had the pleasui*e of administering the ordi- nances of baptism and the Lord's supper, on the day it was opened. The same year, their aged pastor, John Richards, died. He began to preach with the Preabyterians at Llechryd. He was a good preacher, but always shut his eyes in preach- ing as well as praying. He was baptized at Cilfowyr in 1714, and ordained at the same place in 1743. Though he was not popular, yet his gifts and talents were well calculated to edify the saints. He died in a good old age, and in full assurance of eternal bliss, through Jesus Christ. He was buried at Cil- fowyr. The following epitaph is on his tomb-stone ;

THE WELSH BAmSTS. I5i

" Underneath, lieth what was mortal of the Rev. John Rich- ards, who began in the ministry of the gospel about 1713, had a share in the pastoral at Cilfowyr for many years, and was the first pastor at Ebenezer — in which charge he finished his course June 27th, 1768, aged 79."

He gathered materials for the history of the Baptists in three counties in Wales — Carmarthan, Pembroke, -and Cardigan — some years before his death.

About this time, Daniel Garnon* removed, from this place to LlaHglophan, and became an assistant in that church, until he died, on the 18th of February, 1777, aged 75 years.

Thomas Lewis and Benjamin Davis began to preach in this place, about this time. Both of them went to Bristol college, and settled at Bridgewater, England.

In 1775, this church built a large meeting-house in the town of Cardigan.

William Williams was their second pastor. He was a no- bleman of considerable landed property, and a magistrate of the Quorum. As such, he acted in three counties — Carmar- then, Pembroke, and Cardigan. He was the only dissenting minister, as far as we know, that ever was thus honored, in that country. His church and congregation were also rich and very respectable, although there were many poor members among them, to whom he was very liberal. Plowever, he tauoht the church a bad habit. Instead of receiving: some money from them, at every church meeting, he always took out his purse, and laid it on the table, and then divided the contents among those that were considered worthy of having assistance* When this church was obliged to act, after his death, it was a difficult work with them at first. William Williams was truly a good and pious man, much respected by the poor, and both respected and dreaded by the richest men in this region : so well qualified was he as a justice of the peace- — so well acquainted with the law of the land — and so majestic was he in his appearance on the bench in court, that he was Tievcr contradicted. In the house of God, however, he was quite another man. Here he looked more like the crimi- nal than the judge — so free and afiable, so meek and humble was he, that every one of his flock loved him dearly, and there was nothing more dreadful to the feelings of any one guilty of a crime, than the thought, that Williams of Cardigan would be there. Oh ! how could' he bear to look at him.

Tabernacle Church, in the town of Carmarthen, belong- ed to the Welsh Baptist association, held at Abergavenny on

156 HISTORY OF

the 14th and 15th days of May, in 1653. How long before that time it had existed and belonged to that association, we do not know. William Thomas was appointed to preach there every third Sunday.* In the association held at Aberafon, within the bounds of Swansea church, in 1653, the following minis- ters were appointed to preach at Carmarthen, in regular rota- tion, throughout the year: William Prichard, William Thomas, Thomas Joseph, John Miles, Howel Thomas, David Davis, Walter Prosser, Thomas Jones, and Morgan Jones.

Robert Morgan was a member and a preacher in this church. f On the restoration of Charles the second, many of the members of this church were imprisoned, and most dreadfully persecuted in many respects, too horrid and too tedious to be mentioned. We know but very little about it from this period to the time of the great revival, through the instrumentality of Enoch Francis and others, except that Vavasor Powel preached often here, and near the town, in his time. It is said that Vavasor Powel, hearing of a poor man in this region, who was in the habit of working on Sunday, went to him and asked him what was the reason he did not keep holy the Sabbath-day. " It is as much as I can do to support my family while I work hardj| seven days in the week," was the answer. Vavasor Powell' asked him, whether he would come to meeting, if he would pay him as much as he was getting for his labor per day* He said he would. For a considerable time the man was as good as his word, and was paid regularly. After a while, V. Pow- el was in debt to him for two or three Sundays ; and calling on the man to turn and receive his money, he refused to take it, and said — " I can now depend upon God. I find that he is able to bless the labor of six days, and make it equal to seven. I hope that I shall \ye enabled henceforth to keep the com- mandments of God from a principle of love."

In 1762, they rented a house for divine worship in the town of Carmarthen, and a great many were baptized in the river Towy and added to this church. And at this time, also, they wore supplied by ministers from other churches. Stephen Da- vis and Timothy Thomas, of Aberduar, chiefly supplied them. In 1765, Stephen Davis removed to the town.

David Evans was their first pastor. He was ordained in 1765. Stephen Davis, Owen Rees, and William Bowen, wero assistants.

In 1775, Evan Davis began to preach in this church. He was a relation of Enoch Francis. He went to Bristol collecre.

Seo his biograpliy, t See his biography.

4

If p«^

THE WELSH BAPTISTS. 157

)

Priory Street Church, Carmarthen. In 1775, there was a split in the first church at Carmarthen. Stephen Davis and several of the members left here, and formed themselves into a church at Tycoch. Stephen Davis was ordained their pastor in 1776. That year a great many were added to them, and Edward Evans, John Rees, and William Harris, began to preach.

They have two meeting-houses — Priory Street, Carmar- then, and Tycoch in the country, about four or five miles from town.

Thus we have given a short account of some of the Baptist ministers, and of the churches with which they were connected. Some of these ministers died in prison for conscience' sake — others came to their end, by various methods of legal perse- cution and lawless outrage. Many of them suffered by fines, scourging, and imprisonment — others were driven into exile, starvation, and wretchedness. Of these sufferers we have ob- tained but little information, while the history of others must be unknown until the day of judgment. What the Rev. Da- vid Benedict said is really a fact : " The reign of Charles the second was, indeed, a series of oppression ; but that guilty na- tion was then visited with sore calamities. In 1665, a plague broke out, one of the most dreadful within the memory of man. The number which died in London only, amounted to about one hundred thousand. Eight or ten thousand died in the city and suburbs in one week. This calamity was pre- ceded by an ufiusual drought, and it was succeeded in 1666, by a most destructive fire, which in three or four days consumed thirteen thousand and two hundred dwelling-houses, eighty- nine steeple-houses, (commonly called churches,) and many other public buildings. Thus, that guilty nation, which had committed to the flames so many of the saints of the Lord — which had starved and tormented so many in various ways, was, in quick succession, visited with three of the most terrible messengers of divine vengeance — famine, plague, and fire."

Wales has been a nursery of Baptists. Hundreds of them have been, and now are, in many parts of England. Beside those who have joined English churches in England, there are two Welsh Baptist churches in London ; one in Bristol ; one in Liverpool ; one in Manchester ; and several in other places. Many of the American churches were founded, either wholly or in part, by Welsh emigrants. And there are several Welsh churches in America. Wales has also supplied the American churches with many useful ministers, many of whom are gone

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153

HISTORY OP

home to receive their reward, while others are now actively engaged in the western department of the Lord's vineyard. Indeed, most of the Baptists in the state of Pennsylvania, for a great number of years from the beginning, (except the Tun« kers and the Mennonists, were either emigrants from Wales, or their descendants.

THB WELSH BAPTISTS. 159

RECAPITULATION.

The religion of Jesus came from God, and is a most glori- ous dispensation, not only for the sublime wonders of its doc- trine, and the divine purity of its precepts, but because it excels all other religions in the strength of its motives, the richness of its promises, and the sufficiency of the divine aid attending it.

Remote antiquity sanctions the erection and occupancy of suitable places for the public worship of Almighty God. The renowned patriarchs had their sacred altars, though of rude construction, upon which they offered acceptable sacrifices. The Israelites, during their eventful peregrinations through the Arabian desert, had their tabernacle of meeting, in which the Lord their God condescended to favor them with visible tokens of his gracious presence. When conducted to the fruitful land of Canaan, and settled there according to divine appointment, they erected a magnificent temple, whose form, dimensions, and elegance, rendered it for many ages the wonder of sur- rounding nations. In addition to which they built numerous synagogues, over all the country, for more general conve- nience ; as well as constructed houses of prayer, in which pious persons might assemble more privately, and there pour forth the warm effusion of their devout hearts.

The primitive Christians, whose religion was rejected by the unbelieving Jews, as well as accounted " foolishness" by the learned Greeks, were so far from enjoying splendid temples for religious worship, that they scarcely had places where to hide their heads, and did frequently avail themselves of the nocturnal season quietly to enjoy the communion of saints. As soon, indeed, as the heat of persecution had abated, and the roar- ing billows of boisterous passions had been hushed into silence, so that the Christians could enjoy peace and security, not only in their retreats of solitude, but also in their public assemblies, — then they looked out for better accommodations, and were industrious in procuring them. Especially when Constantine the Great embraced the Christian faith, and Rome pagan be- came Christian : then were many heathen temples converted into places for Christian worship, and the Christians were pro-

160

HISTORY OF

tected by the civil authority in the performance of their reli- gious duties.

Before the advent of Christ, the progress of his religion, and prosperity of his kingdom, had long been the animating theme of prophetic inspirations. Jehovah, speaking to the Messiah, says, '^ Ask of me, and I will give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy pos- session." The prophet Isaiah, contemplating the flourishing state of the Messiah's kingdom, breaks forth in the most lively strains, as though he had personally realized it, saying, '< Unto us a Child is born, unto us a Son is given ; and the govern- ment shall be upon his shoulder; and he shall be called the Prince of Peace. Of the increase of his government and peace there shall be no end." And looking forward to the extent and effects of his reign, he adds, " They shall not hurt nor destroy in all my holy mountain : for the earth shall be full of the knowledge of the Lord, as the waters cover the sea." Daniel, in explaining Nebuchadnezzar's dream, after describ- ing the Babylonian, the Persian, the Grecian, and the Roman empires, subjoins, " In the day of these kings," namely, the Roman emperors, " shall the God of heaven set up a kingdom which shall never be destroyed ; and the kingdom shall not,'* like the former, " be left to other people ; but it shall break in pieces and consume all these kingdoms, and it shall stand for ever." Again, he says, " I saw in the night visions, and be- hold one like the Son of Man camiC to the Ancient of Days, and there was given to him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him ; his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed."

Long before the appearance of John the Baptist, the Jews had been taught to expect that " the God of heaven" would, at a certain time, '' without hands, set up a kingdom which should never be destroyed." This heavenly kingdom was the econo- my of assortment which John introduced, and the baptism of John is called the beginning of the gospel, the epoch from which the New Testament is to be computed. " The law and the prophets were until John : since that time the kingdom of God is preached."* This came to pass in the fifteenth year of the reign of Tiberius Cesar, when Pontius Pilate was gover- nor of Judca, Herod tetrarch of Galilee, and Annas and Caia- phas were high priests.

From the beginning of the world to this period good men

♦ Mark 1:1,2, Luke 3:1,2. Acta 1:21,22.

Tlir. ^ELSII BArTISTS. 101

liad been in a condition of comparative imperfection. They were individuals mixed and confounded with numerous persons of opposite characters, in family, tribal, and national divisions. Tliey never had been a teople, but John was sent to asso- ciate individuals, to form a people, or, as an evangelist ex- presses it, "to make ready a people prepared for the Lord," and the revolution effected at this time was so substantial, that it is called a creation, a new age, a new world, of which Jesns, whom John proclaimed and introduced as chief, was declared the Creator and Lord, for John professed himself only a mes- senger of Jesus, employed indeed in his service, but '* not worthy to unloose the latchet of his shoes."

John, it is supposed was born at Hebron, and, if a judgment of his education may be formed by the character of his pa- rents, he was trained up in habits of piety and virtue, for " they were both righteous before God, walking in all the command- ments and ordinances of the Lord blameless."

When he was about thirty years of age, in obedience to the heavenly call, he entered on his ministry, by quitting the hill- oountry, and going down by the wilderness to the plains of Jordan, by proclaiming the kingdom of God, the near advent of the Messiah, and the necessity of preparing to receive him by laying aside sin and superstition, and by an exercise of universal justice,, and lastly, by identifying the person of Jesus as the Messiah. He distributed various rules of righteousness among the diiferent classes that attended his ministry. He said to soldiers, Do violence to no man ; he exhorted publicans to avoid exaction, and he taught the people benevolence, Let him that hath two coats impart to him that hath none ; and he directed all to Jesus as Master and Lord, in manifesting whom his ministry v/as to cease. Flis dress was plain, his diet ab- stemious, and his whole deportment grave, serious, and severe. Multitudes, both of provincials and citizens, flocked to hear him, and all held him as a prophet, and such as renounced their former sinful practices, and believed his predictions con- cerning the Christ, were baptized by him in the river Jordan, but the Pharisees and lawyers are to be excepted, for " they rejected the counsel of God against themselves, and were not baptized of him."

While John was employed in prc^aching and baptizing at Bethabara beyond Jordan, various reports were spread abroad of him, and as the people were in expectation of the Christ, all men mused in their hearts whether he wfre the person or not, and the Jews of Jerusalem sent a deputation of priests and Le- vitee to him to inquire what account he iravc of himself. He

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102 HISTORY OF

fully answered all their questions, and informed them that he was not the Christ, but the person, spoken of by Isaiah, sent before to prepare the ivay of the Lord, who stood then among them, but who was not then known. This was the day of the manifestation of Jesus.

It is uHcei-tain by what means John obtained an interview with Herod ; but, certain it is, he reproved him for living in adultery with Herodias his brother Philip's wife, and his lan- guage was that of a man who well understood civil govern- ment, for he considered law as supreme in a state, and told the king, " It is not lawful for thee to have thy brother's wife." Herodias was extremely displeased with John for his honest freedom, and determined to destroy him ; but though she pre- vailed on the king to imprison him, yet she could not persuade him to put him to death. Two great obstacles opposed her design. Herod himself was shocked at the thought, for he had observed John, w^as convinced of his piety and love of justice, he had received pleasure in hearing him, and had done many things which John had advised him to do; and, as there is a dignity in innocence, the qualities of the man had struck him with an awe so deep and solemn, that, tyrant as he was, he could not think of taking away the life of John. Herod also dreaded the resentment of the public, for he knew " the multi- tude held John as a prophet." Herodias therefore waited for a favorable opportunity to surprise the king mto the perpetra- tion of a crime, which neither justice nor policy could approve, and such an one she found on the king's birth-day. The story is at large in the gospel. Dreadful is the condition of a coun- try where any one man is above control, and can do what this absolute king did ! Whether he felt, or only pretended to feel, great sorrow, the fact was the same, he sent an execu- tioner, and commanded the head of the prophet to be brought, and John was assassinated in the prison.

The murder did not sit easy on the recollection of Herod, for, soon after, when he heard of the fame of Jesus, his con- science exclaimed, It is John, whom I beheaded, he is risen from the dead ! Certainly, John the Baptist will rise from the dead, and Herod the tetrarch must meet him before an impar- tial Judge, who will reward or punish each according to the deeds done in the body. In the present case, the Judge hath declared the character of John, *' John was a burning and a shining light. Among them that are born of women there hath not risen a greater than John the Baptist."

It was for just and noble reasons, worthy of a wise and be- Biovolent mind, that Jesus estimated John so highly as to pro-

THE WELSH BAPTISTS. 163

nounce him as great a man as had been born of women : to which he added, the least in the kingdom of heaven was greater than he. It was a comparison between John and his prede- cessors, and Jofin and his successors, in framing the new eco- nomy. He was greater than his predecessors, because he first introduced a moral assortment of Jews, a kingdom of heaver^ upon earth : he was less than the apostles, his successors, be- cause under the direction of Jesus, they brought his plan to perfection, by assorting and incorporating Jews and Gentiles in societies, expressly united for the improvement of the mind^ the meliorating of the heart, and the regulation of the life, a compact practice of piety, and an uniform course of virtue, and so extending and establishing personal excellence, tending to unite all mankind in one family of universal love; and he who under God gave a sketch of a design so pure, and so generous, ought to be reputed one of the first characters among mankinds How great then must he be, the latchet of whose shoes this great man was not worthy to unloose ?

Whether John baptized by pouring on water, or by bathing in water, is to be determined chiefly, though not wholly, by ascertaining the precise meaning of the word baptize. Native Greeks must understand their own language better than fo° reigners, and they have always understood the word baptism to signify dipping ; and therefore from their first embracing of Christianity to this day they have always baptized, and do yet baptize, by immersion. This is an authority for the mean- ing of the word baptize infinitely preferable to European lexi- cogiiaphers; so that a man, who is obliged to trust human tes- timony, and who baptizes, by immersion, because the Greeks do, understands a Greek word exactly as the Greeks them- selves understand it ; and in this case, the Greeks are unex- ceptionable guides, and their practice is^ in this instance, safe ground of action.

The Syrians, the Armenians, the Persians, and all Eastern Christians, have understood the Greek word baptism, to signify dipping, and agreeably to their own versions, they all, and al» ways administer baptism by immersion..

There is a propriety in acknowledging a believer in Christ, a real character by baptism. It is giving him the name who hath the thing. To this sense of the word all circumstances and descriptions agree, as baptizing in the river Jordan — going down info the water-r-coming up out of the water, buried ia baptism, and the rest — so that the proper answer to the quee- tiopi How did John administer baptism? is, By immersion.

J 64 HISTORY or

John baptized at Bethabara beyond Jordan. Here he re- ceived the messengers from Jerusalem, and bore that testimony of Jesus which is recorded in the first of John ; then he crossed the river, and baptized on the opposite side, which belonged to Reuben or Manasseh ; and thus his ministry was extended through the region round about Jordan; and here he delivered that testimony concerning Christ, which is recorded in the third chapter of John; and this is what some call his second baptismal station. The word Bethabara signifies a passage- house, and such there were on both sides of the river near the fords, and most likely they were houses to accommodate and direct travellers in times of low water, and ferry-houses for the convenience of passage, when floods and high waters ren- dered boats necessary. In the arabah, or plain sloping to- wards the ford, where the abutments of Judah, Benjamin, and Reuben met, near the mouth of the river, a little above the north bay of the lake Asphaltites, stood the town called Beth- abara.

No places could be chosen more convenient for the baptism of immersion than these. Here was a gentle descent into water of sufficient depth ; here were houses of accommodation ; and fords were public roads.

The third station of John was at Enon, near Salim. Salim is differently written, as Saleim, Salem, Salom, Schiloh, Za- leim, and so on. Enon was chosen for a place of baptism by John, because there was much water there.

In the kingdom of heaven which John was forming, rank was nothing, superior faculties were nothing, moral excellence was all in all, and faith and repentance were indispensabi qualifications for baptism ; for on John's part there was n collusion, on that of his converts no blind credulity, and the individuals whom the Baptist formed into a people were dis- tinguished by three characters, a character of freedom, a cha racter of piety, and a character of virtue.

1. A character o^ freedonu John taught, but he employe no force, he used no allurements, pfiered no bribes, nor did any thing to give an unworthy bias. He published a fact, of the truth of which all the world was left free to judge, and it was a circumstance highly favorable to his doctrine, that no power in l>eing took it under patronage. It was left in the country among the common people, wholly to itself, at a dis- tance from the court, the temple, and the army, and many of his hearers fully examined, and freely entered on the econo- my; for they had nothing but conviction to induce them to v^qX ^ they did.

I- V

THE WELSH BAPTISTS. 165

A character of piety. The fact was contained in the prophecies, and the disciples of John believed them, giving themselves up by baptism to the guidance of him whomsoever God had appointed Lord of the economy, whenever it should please God to make him known.

3. A character of virtue. I baptize you, said John, at^ or upon your repentance^ your invincible abhorrence of sin^ manifested by fruits meet for repentance, that is, by reforma- tion. Except in one instance, John baptized only persons hav* ing these characters.

This one instance was the baptism of Jesus. In perfect freedom, with eminent piety and virtue, but without any pro- fession of repentance, Jesus was baptized. By this he entered on his public ministry.

To Bethabara, amidst a great multitude of spectators, in presence of those who had been baptized, and were now in waiting for him, " a people prepared for the Lord," and whil© John was conversing with the deputation from Jerusalem, Je- sus came to be baptized, giving by his conduct, as well as by his language to John, the most unequivocal proof of his entire approbation of water baptism. Thus u becometh us to fulfil all righteousness. The very handsome and respectful manner in v/hich John received Jesus, and the conversation that passed between them, no doubt, held up Jesus to the multitude as some person of singular merit, produced, a pause, and a profound silence, and attracted every eye to behold the man. Immedi- ately after John, had baptized Jesus, he went up out of the water praying, and while he was going up, the clouds parted, and a bright line appeared hovering over him, falling and ris- ing, rising and falling, as a dove hovers when it is about to alight, an J at length settling on him. This was placing his whole person in full view, so that his features could not bo mistaken, and, to those who saw him, his face must ever after have been the best known face in Judea. While the specta- tors were beholding this new and strange appearance, a voice from heaven said, " This is my beloved Son, in whom I am well pleased." John seeing the promised sign, exclaimed, addressing himself to the deputation from Jerusalem, '' This is he of whom I said, he that cometh after me is preferred be- fore me ;" and he repeated the same record the two succeeding days, on seeing Jesus walking, and so engaged his disciples to deliver themselves up to the Son of God, which was the chief design of his ministry.

Jesus Christ, before his death, promised his apostles, that after his resurrection he would meet them on a mountain in

166 HISTORY OF

Galilee.* Immediately after his resurrection, the angel, who informed the women at the sepulchre that he was risen, direct- ed them to go quickly and tell his disciples that he was risen from the dead, and that he was going before them into Galilee, and that there they should see him.f As they were going to deliver the message, Jesus himself met them, and repeated the order, " Go tell my brethren, that they go into Galilee, and there they shall see me." In the forty days between his resurrection and ascension, he had many interviews with his disciples, in which he instructed them in the things pertaining to the kingdom of God. Baptism was one of these things, and of this he chose to speak in the most public manner on the mountain in Galilee to above " five hundred brethren at once." It is not very material whether this were the third, the eighth, or the last appearance of Christ to his disciples, in which " he showed himself alive after his passion by many infallible proofs, and spoke to them of the things pertaining to the king- dom of God."^

To the assembly on the mountain, " Jesus came, and spake unto them, saying. All power is given unto me in heaven and in earth. Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost : teaching them to observe all things whatsoever I have commanded you : and I am with you alway, even unto the end of the world."§ It is a glorious example of that bene- volence with which Jesus used the vast powers commkted to his trust.

The authenticity of this passage is allowed by all Christians, but they differ very much in expounding it; and three classes of expositors deserve attention ; the first enlarge, the second diminish, the third supersede the meaning of the passage.

Without entering into verbal criticisms, upon which tho Christian religion doth not stand, for it is supported by facts true and demonstrative, and not by hypothetical reasonings confined only to a few learned men, it is observable, that one class of expositors so expound the text, as to give it a much wider extent than Jesus intended, for they make it an autho- rity from him to baptize infants, though they are not mention- ed, and though there is not either precept or precedent for tho practice. The order runs, " teach all nations, baptizing them." The thing speaks for itself, the style is popular, the sense plain, and it must mean either to baptize whole nations, or such of

* Matt. 26:32. Mark 14:^ t Matt. 28:7—10.

I Acta 1:3. ^ Matt 28:18, &c.

THE WELSH BAPTISTS. 167

all nations as receive your instructions, and desire to be bap- tized. The first is too gross to be admitted, because it cannot be effected without force, and the grossness of the one instantly turns the mind to the other, the plain and true sense. In the principles of the kingdom of Christ there is neither fraud nor force, nor is it suitable to the dignity of the Lord Jesus to take one man by conviction, and his ten children by surprise.

The practice of the apostles, who understood the words, no doubt, is the best exposition of the language. Did they bap- tize any whole nation, or city, or village? yet they described the baptism of individuals in a style similar to that of the words in question. The following is an example : " Philip went down to the city of Samaria, and preached Christ unto them," and such as believed Philip, preaching " the things concerning the kihgdom of God, and the name of Jesus Christ, were baptized, both men and women."* The history of this is thus described by Luke. " The apostles which were at Je- rusalem heard that Samaria " had received the word of God," not the whole country called Sama):ia, not the whole city of the same name, not Simon and his adherents, inhabitants of the city, but such only as believed Philip, had received the word of God, and Avei^ baptized.

The same Philip baptized the Eunuch, but not his servants ; for Christianity is a personal, not a family, or national af- fair.f Some families were baptized, but it was only when each person of each family was a believer, and not always then. Crispus,:j: the chief ruler of the synagogue at Corinth, " believed on the Lord with all his house," yet Paul " baptized none but Crispus ;" for there might be very good reasons for the other believers in his family to defer their baptism. § The Jailer at Philippi " believed in God with all his house," there- fore " he was baptized, and all his straight way. "|| The house- hold of Lydia were brethren who were comforted by the apos- tles.lT The family of Stephanas of Corinth, which Paul bap- tized, were the "first fruits of Achaia, and addicted themselves to the ministry of the saints," that is, to assist the deacons iu relieving the poor.**

In the days of the apostles, it was argument to tell, " muhi- tudes were added both of men and women.f f The word of God increased, and the number of the disciples multiplied in Jerusalem, and a great company of the priests were obedient

* Acts 8:5—14. t Ibid, verse 30,

t Acts 18:8. $ 1 Cor. 1:14.

H Acts 16:31—33. V Acts 16:16, 40.

** 1 Cor. 1:16; 16;15. tf Acts 5:14.

168 HISTORY OP

to the faith.* The same day there were added unto them about three thousand souls.f What is the reason that this is no argument now ? Further, it is inquired, whether the turn- ing of whole nations into Christian churches, so that there is no world, but all is church, have not deprived Christianity of that noble argument which the purity of the doctrine of Christ afforded. The few upright lose the evidence of their " shin- ing as lights in the world" in the vast multitude of wicked cha- racters, among whom they are obscured, confounded, and lost. Of what national church can it be said, the people are " holy, harmless, undefiled, and separate from sinners?" What na- tion, if they observe the direction of apostolical epistles, durst claim a letter directed " to them that are sanctified in Christ Jesus, called to be saints?":): To such a change, say they, it is owing that infidelity abounds ; and a Christianity of this kind admits of no defence.

The state of baptism during the lives of the apostles, is to be gathered from the book of Acts written by Luke, the first ec- -clesiastical historian. It extends from the ascension of Christ to the residence of Paul at Rome, a space of more than thirty years. The book is full of information, and in regard to bap- tism, it informs by what it does not say, as well as by what is reported. For example : The historian relates the baptism of many proselytes — as Cornelius, the Ethiopian Eunuch, and others — on their profession of Christianity; of course, the ad- ministrators did not know of such a custom as proselyte-bap- tism, or they did not understand proselyte-washing to be bap- tism, or they practised anabaptism, which is not credible. ^ There are frequent narrations of the baptism of believers, but not one infant appears in the whole history ; yet, no doubt, some Christians had married, and had young families within the thirty years between the ascension of Jesus and the settle- ment of Paul at Rome.

There is no mention of any of the ceremonies which modern Christians have affixed to baptism : no consecration of water, no sprinkling, no use of oils and unguents, no sponsors, no kneeling in the water, no trine immersion, no catechumen- Mate, no giving a name, no renunciation of any demon, nono of the innumerable additions, which, under pretence of adorn- ing, have obscured the glory of this heavenly institute. It be- longs to those who practise such additions, to say how they came by them, and under what master they serve.

In conformity to these predictions concerning the kingdom

♦ Act* C:7. t lb. 2:41. t 1 Cor. 1:2.

)

THE WELSH BAFflSTS, 169

of the Messiah, our Savior also declares the extensive spread of his rfiligion. " The gospel of the kingdom sliall be preached in all the world, for a witness to all nations." Accordingly when ho gave his apostles their commission, he said, '' Go ye into all the world, and preach the gospel to every creature." The Jewish economy was like a light whose feeble rays are confined to one house : but Christianity resembles the glorious orb of day distributing his bright beams to the whole of the human family. Though it was certain, from the sublimit}^ of the doctrines of the gospel, the spirituality of its precepts, its tendency to humble the pride of man, its contrariety to the idolatry and superstition which had for so many ages existed in the world, that the apostles would meet with much opposi- tion in the fnithful and zealous discharge of their ministerial duties; yet our Savior, in his address to Peter, concerning his excellent confession, says, " Upon this Rock will I build my church ; and the gates of hell sliall not prevail against it." (Tamaliel, speaking to his fellow senators, reasoned wisely and conclusively, " If this counsel or this work, be of men, it will come to nought : but if it be of God, ye cannot overthrow it." On the first promulgation of Christianity at Jerusalem, the capital of Judea, its progress was rapid and considerable. Our Savior, at the beginning of his public ministry, chose twelve persons to attend him, and then seventy disciples, whom he sent by two and two before his face, into every place whither he himself would go. The ministry of the seventy disciples was successful, for he says, " I beheld Satan as lightning fall from heaven;" and they " rejoiced, that the devils were sub- ject unto them, through his name." At the ascension of our Savior, probably the most part of the members of his church were present, for " he was seen of above five hundred breth- ren at once." On the day of Pentecost, such was the power of divine grace attending the ministry of the word, that " there were added about three thousand souls." Soon after, such was the efficacy of the gospel, that the sacred historian uses this language, " Many of them who heard the word, believed ; and the number of the men," exclusive of the women, " was about five thousand." Again, he says, " Believers were the more added to the Lord, multitudes both of men and women." Nay, what is still more remarkable, that " a great company of the priests were obedient to the faith." Thus the promise of our Savior to his apostles was accomplished, " I will give you a mouth and wisdom, which all your adversaries shall not be ''able to gainsay nor resist."

15

170 niSTOTiY CF

(>n the death of Stephen, the proto-martyr, many of the members of the Christian church at Jerusalem, were '* scat- tered abroad throughout the regions of Judea and Samaria, except the apostles." Soon after, Saul of Tarsus, afterwards called Paul, who had been an active agent in this persecution, became a sound convert to the faith of Christ, and a zealous apostle in propagating the Christian religion among the Gen- tiles ; to whom our Savior sent him, " to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God." His zealous exertions in the cause of Chris- tianity were attended with such happy results, that from the testimony of his enemies it is stated, " Ye see and hear, that not alone at Ephesus, but almost thi^ough all Asia, this Paul hath persuaded and turned away much people, saying, thatM they be no gods which are made with hands." And such were the effects produced by the ministry of all the apostles and their associates, in various countries, that, as Dr. Pa ley observes, before the end of thirty years from the death, resur- rection, and ascension of our Savior, the Christian religion had spread itself through Judea, Galilee, and Samaria, almost all the numerous districts of the Lesser Asia, through Greece, and the islands of the ^Egean sea, the sea coast of Africa, and had extended itself to Rome, and into Italy. At Antioch in Syria, at Joppa, Ephesus, Corinth, Thessalonica, Berea, Iconium, Derbe, Antioch in Pisidia, at Ludda, Saron, the number of converts is intimated by the expressions, " a great number — great multitudes-^much people." Converts are mentioned, without any designation of their number, at Tyre, Cesarea, Troas, Athens, Philippi, Lystra, and Damascus.

Thus the apostles, through the divine blessing, though desti- tuie of the advantages of birth, education, fortune — without secular terrors to affright, pecuniary rewards to bribe, or daz- zling eloquence to enchant — armed with nothing but faith, truth, goodness — yet encountered the power of princes, the bigotry of priests, the learning of philosophers, the rage of the populace, the prejudices of all — and were honored with amaz- ing success ! All the literary acquirements and sarcasm of the Greeks and Romans were employed to ridicule the gospel, and prevent its progress; and the potentates of the earth drew the sword against it, armed their legions for effecting its over- throw, but without their accomplishing their malicious designs; which evidently proves an extraordinary interposition of God. Had the infidel wits of the present age seen the apostles, when entering on their arduous and unexampled labors, they would

THE WEI>SII BAPTISTS. 171

sneeringly have derided the attempt, saying, as Sanballat did long before, ** What will these feeble Jews do ?" But had they seen the astonishing event, surely they must have owned, with the Egyptian magi, in a less illustrious miracle, " This is the finger of God!"

Tacitus, in giving a relation of a great fire that happened at Rome, in the tenth year of Nero, which concludes with the thirtieth after Christ's ascension, speaking of the Christians, says, *' They had their denomination from Christus, who, in the reign of Tiberius, was put to death as a criminal, by the procurator Pontius Pilate."

The doctrine of uninterrupted succession is necessary only to such churches as regulate their faith and practice by tradi- tion, and for their use it was first invented.

But a Baptist has not the least trouble about what is called a lineal or apostolical succession. His line of succession is in faithful men, and it is a matter of indifference with them, when or where they lived, by what name they were called, or by whom they were baptized or ordained.

Notwithstanding all that has been said to the contrary, we still date the origin of our sentiments, and the beginning of our denomination, about the year of our Lord twenty-nine or thir- ty ; for at that period John the Baptist began to immerse pro- fessed believers in Jordan and En on, and to prepare the way for the coming of the Lord's Anointed, and for the setting up of his kingdom.

A Baptist is one, who holds that a profession of faith, and an immersion in water are essential to baptism.

Christ's disciples began to congregate into churches, soon after he left the earth. The church at Jerusalem was formed the evening of the glor>ous day of his ascension, in an upper I room, and consisted of about a hundred and twenty believing men and women. The persecution, which arose about the time of Stephen's death, caused all the disciples of Jesus, ex- cept the apostles, to leave Jerusalem. They proceeded out every way, like the radii of a circle from the centre, and formed churches in many places — first in Palestine, then ir other parts of Asia, and lastly in Europe.

Mr. Robinson has shown that the apostles and primitive preachers gathered churches in between sixty and seventy dif- ferent cities, towns, and provinces, and in many instances a number w^ere gathered in each. These churches were all composed of reputed believers, who had been baptized by im- mersion on the profession of their faith. Their bishops and «lders were merely overseers of their spiritual flocks ; they

172 HISTORY OP

claimed no right to lord it over God's heritage; every church was an independent body, and no one claimed a right to regu- late the affairs of another. If they met in council, as they did at Jerusalem, it was to advise, not to give law.

Christians of these sentiments have existed in every age, and their number has been larger than their friends generally imagine, or than their opposers are ever willing to acknow- ledge. The first Christians were undoubtedly all Baptists, and we believe they will all be Baptists again, v/hen they are all brought to keep the ordinances of Christ as they were first de- livered to the saints. For almost three centuries, baptism was in the main rightly administered by all parties, for they all re- quired a profession of faith, and all immersed.

We do not pretend that the primitive saints were called Bap*- tists ; all Vv^ent under the general denomination of Christians, and when they began to file oW into parties, they took the names of the men by whom they were led. It is not the his- tory of a name, but the prevalence of a principle, of which we are in search. No denomination of Protestants can trace the origin of its name farther back than about the time of the Re- formation, and most of them have originated since that period. And I suppose it was about this time that our brethren began to be called Baptists. And I am inclined to think that they assumed the name in opposition to that of Anabaptists, with which their enemies were continually reproaching them. But that all the primitive Christians would have be^n called Bap- tists, if sentimental names had then been in use, and that there always has been a people on earth, from the introduction of Christianity, who have held the leading sentiments by which they now are, and always have been peculiarly distinguished, is a point which I most firmly believe, and which I shall now attempt to prove.

I know that all denominations take this ground, and attempt to prove that their sentiments have existed from the Apostles through every age. The Catholic pretends that his church is of Apostolic origin, and was founded by St. Peter, and he can easily prove that a very large portion of the Christian world has, for many centuries, been, and now is, of his belief. The Churchman pleads that all the first Christians were Episcopa- lians, and that Bishops Paul, Peter, Timothy, and Titus, g(5- verned the churches; and he moreover supposes tluit Paul's parchment, which ho left at Troas, contained his episcopal authority. The Presbyterians, Independents, Congregational- ists, Quakers, Methodists, and all, contend that their churches i^re built after the Apostolic model. And even the Shaking

THE WEI.SH BAmSTS. 173

Quaker, although he can make no good pretension to Aposto- lical succession, yet claims relation to the hundred and forty- four thousand who have not defiled themselves with women. I am not about to dispute the pretensions or proofs of any one sect in Christendom. It is not my object to show what is not true respecting them, but what is true respecting ourselves. The Episcopalian can find Bishops, and the Presbyterian, El- ders or Presbyters, among the primitive Christians, and the Congregationalist and Independent, have good grounds for saying that the Apostolic churches, were of their belief re- specting church government. The Baptists believe in Episco- pacy and Presbyterianism or Eldership, when explained ac- cording to their sense of the terms. They hold to the zeal of the Methodists, and the inward light of the Quakers, when re- gulated and explained according to their sense of propriety and correctness. With most denominations they find something with which they agree. But in the article of baptism they dif- fer from all. While their brethren all around admit infants to baptism, (^he Quakers excepted,) they have always confined the rite to professed believers, and a baptism without an im- mersion is, in their opinion, " like a guinea without gold."

The Baptists have been distinguished from other sects, not only in their views of the subjects and mode of baptism, but they have always held to other sentiments peculiar to them- selves, and which they consider essential important truths, but which their opponents have branded with the name of danger- ous errors, or damnable heresies.

The supporters of believer's baptism have, under every form of government, been the advocates of liberty ; and for this reason, they have never flourished much except in those go- vernments where some degree of freedom has been maintained. Arbitrary states have always oppressed them, and driven them for refuge to milder regions. They cannot live in tyranni- cal states, and free countries are the only places to seek for them, for their whole public religion is impracticable without freedom. In political changes they have always been friendly to the cause of liberty, and their passion for it has at different times led some into acts of indiscretion, and scenes of danger. But with a few exceptions, we may say in truth, that the Bap- tists have always adhered to their leading maxim, to be '* sub- ject to the powers that be ;" and all the favor they as Christians have asked of civil governments, has been — to give them their Bibles, and let them alone. The interference of the magis- trate in the affairs of conscience, they have never courted, but have always protested against. Classical authority and priest-

15*

174 nisToiiy op

\y domination, they have ever opposed and abhorred, and the equality of Christians as such, and the absolute independency of churches, they have most scrupulously maintained. Learn- ing they have esteemed in its proper place ; but they have also uniformly maintained, that the servants of God may preach his gospel without it. The distinction between their ministers and brethren is less than in almost any other denomination of Christians; whatever abilities their ministers possess, they re- duce them to the capacity of mere teachers; and they consider all not only at libeirty, but moreover bound to exercise, under proper regulations, the gifts they may possess, for the edifica- tion of their brethren.

From the New Testament account of the primitive Chris- tians, we believe that they were Baptists. But we vvill quote the accounts given of them by two authors, and then the reader may judge for himself. Mosheim was no friend to the Baptists, and yet he has made many important concessions in their favor ; and in relating the history of the primitive church, he has given a description, which will not certainly apply to his own church, the Lutheran, nor to any sect in Christendom except the Baptists. " Baptism," he observes, " was adminis-^ tered in the first century without the public assemblies, in places appointed for that purpose, and was performed by im- mersion of the whole body in water." By this account it ap- pears that the first Christians went " streaming away, (as Dr. Osgood would say,) to some pond or river" to be baptized. Respecting church discipline, the same writer observes : " The churches in those early times were entirely independent, none of them subject to any foreign jurisdiction, but each one go-^ verned by its own rulers and laws. For though the churches, founded by the Apostles, had this particular deference showi;i them, that they were consulted in difficult and doubtful cases, yet they had no juridical authority, no. sort of supremacy over the others, nor the least right to enact laws for them. Nothing on the contrary is more evident than the perfect equality that reigned among the primitive churches,"* and so on. " A

* Respecting the counori ot" Jerusalem, Moshcini has the following note^ Vol. 1, page 105: — "The nicctiiig of the chuich ai Jciusalcni, mentif)ned in the 15th chapter of the Actf^, is commonly corisidcrrd as the first Christiaji ceuticil. But (hia notion arisca from the mnnifest abuee ol the word counciL 'J'hat mectinc; waf? only of one church; and if such a meeting be called a council^ it will follow that there were inniuneiable councils in the primitive limee. But every one knows, that a council is an nssembly of deputies or commissioners sent from several churches associated by certain bonds in a general body, and therefore the supposition above mentioned, falls to tho ground." Mosheim appears to understand the* word council in a high eccle- 8i£u^ical sense, and in thiis point of view his observations are doubtless correct i;^

TIIK WELSH BAPTISTS. 175

bishop, during the first and second centuries, was a person who had the care of one Christian assembly, which at that time was, generally speaking, small enough to be contained in a private house. In this assembly, he acted not so much with the authority of a master^ as with the zeal and diligence of a faithful servant ^"""^^ and so on.

" There was," says Robinson, " among primitive Chris-* tiaus, an uniform belief that Jesus was the Christ, and a per-- fect harmony of affection. When congregations multiplied, so that they became too numerous to assemble in one place, they parted into separate companies, and so again and again, but there was no schism; on the contrary, all held a common union, and a member of one company was a member of all. If any person removed from one place to reside at another, ho received a letter of attestation, which was given and taken as proof; and this custom very prudently precluded the intrusion of impostors. In this ma.nner was framed a catholic or univer- sal church. One company never pretended to inspect the af- fairs of another, nor was there any dominion, or any shadow of dominion, over the consciences of any individuals. Overt acts were the only objects of censure, and censure was nothing but voting a man out of the community."

Let any candid man compare the different denominations of Christians, of the present day, with these descriptions of tho primitive church, and he will, we think, be at no loss to deter- mine which cornes the nearest to it. But Mr. Robinson goes farther, and determines the matter just as a Baptist believes. *' During the three first centuries. Christian congregations all over the East, subsisted in separate, independent bodies, un- supported by government, and consequently without any secu- lar power over one another. All this time they were Baptist churches, and though all the fathers of the four first ages down to Jerome, were of Greece, Syria, and Africa, and though they gave great numbers of histories of the baptism of adults, yet there is not one record of the baptism of a child till the year

but according to the ideas which a Baptist Tv^ould affix to the term council, 1 see no impropriety in applying it to this assembly. But I find our brethren differ in their opinions respecting the nature of this council, whether it was advisory or authoritative. Dr. Gill gives the decisions of this assembly, no higher name than advice, sentiments, determinations, &c., and in this point of view, I think it proper to consider them. But it ought to be observed, at the same time, that the advice of so respectable a body as the apostolic mother church at Jerusalem, assisted in its deliberations by the apostles and elders, and all acting under the influence of the Holy Ghost, became a law or a rule ®f action to the church at Antioch, and to other Christians in the primitiva ages. " This advice," says Dr. Gill, " was regarded as a law," ^c. * Mosheim, Vol. 1, pp. 103, 104, 105, 126.

170 niBTORY OP

S70, when Galatej, the dying son of the (smperor Valens, was baptized by order of a monarch, who swore he would not be contradicted. The age of the prince is uncertain, and the as- signing of his illness as the cause of his baptism indicates clearly enough that infant baptism was not in practice."

But the primitive Baptist churches, in process of time, be- came corrupted with many errors, and with infant baptism amons: the rest. And when Constantino established Chris- tianity as the religion of his empire, errors, which before had taken root, soon grew up to maturity, the Christian church, as established by law, became a worldly sanctuary, and those who would maintain the gospel in its purity, were obliged to separate from the great mass of professors, and i-etire to the best refuges they could find.

Pliny, the younger, in a letter written to the emperor Trajan, concerning the Christians, not quite eighty years after Christ's ascension, says to him, " Suspending all judicial proceedings, I have recourse to you for advice ; for it has appeared to me a matter highly deserving consideration, especially on account of the great number of persons who are in danger of suffering: for many of all ages, and of every rank, of both sexes likewise, are accused, and will be accused. Nor has the contagion of this superstition seized cities only, but the lesser towns also, and the open country."*

Justin, surnamed the Martyr, who embraced Christianity about the year 132, in his dialogue with Trypho, a noted Jew, (which be wrote about thirty years after Pliny, and 106 after the ascension,) has these remarkable words : " There is no nation, whether of Barbarians or Greeks, or any others, by- what names soever they are called, whether they live in wag- gons', or without houses, or in tents, among whom prayers ard not made, and thanksgiving offered up, to the Father and Crcr ator of all, through the name of the crucified Jesus."|

Irena3us, who was made bishop of Lyons, in the year of our Lord 179, states, ^' This preaching of the gospel, and this faith, the church scattered up and down the whole world main- tains, as inhabiting one house, and believes it with one heart and soul, teaches and preaches it as with one mouth; for though there be dillcrent languages in the world, yet the force of tradition, or of that doctrine that has been delivered to tha church, is but one and the same."J

TertuUian, of Carthage, who flourished about the middle of

* C. Plin. Trajano, Imp. lib. x. ep, 97.

+ Dial, cum Tiyph. p. 315.

J AdverBus Ilacreees, lib. 3, cap. 3, pag. wi. 39^

THE WELSH WAP-riSTS. 177

the second century, and wrute probably not more than twenty years after Irenccus, gives a larger account, and mentions Britain by name. Quoting the words of David, Psahn 19:4, as applicable to the apostles, "Their line is gone out through all the- earth, and their words to the end of the world." " In whom," says he, " have all the nations of the earth believed, but in Christ? Not only Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judea, and Cappa- docia, in Pontus and Asia, Phrygia and Pamphylia, in Egypt, and in the parts of Lybia and Cyrene, and strangers at Rome, Jews and prosel^'tes, and the other nations ; but also the boun- daries of the Spaniards, all the different nations of the Gauls, and those jparts of Britain which were inaccessible to the Romans, are become subject to Christ." He goes on to say, after enumerating^ other nations, " In all which the name of Christ reio'ns, hecause he is now come ; before whom the o-ates of all cities are set open, and none shut ; before whom doors of brass fly open, and bars of iron are snapt asunder; that is, these hearts once possessed by the devil, by faith in Christ are set open."*

Origcn, who flourished about the year of our Lord 220, speaking of the prophecies which the Jews themselves allowed to refer to the advent of the Messiah, and particularly on the words, " the whole earth shall shout for joy," he says, " The miserable Jews acknowledge that this is spoken of the presence of Christ ; but they are stupidly ignorant of the person, though they see the words fulfilled. ' Quando enim terra Britannia) ante adventum Christi, in unius Dei consensit, religionem ;' when^ before the advent of Christ, did the land of Britain AGREE in the worship of one God ? When did the land of the Moors — when did the whole globe at once agree in this? But now, on account of the churches, which are* spread to the uttermost bounds of the world, the whole earth, with rejoicing invokes the God of Israel."f Origen tells Celsus what was the cause of this extensive and rapid spread of the Christian religion: "The first preachers who planted Christian churches, their sermons had a mighty force of persuasion above those who taught the phdosophy of Plato, or of any other man en- dowed only vv^ith the power of human nature ; but the persua- sion of the apostles of Jesus Christ was given of God, persuad- ing men to believe by the efhcacy and power of the Holy Spi- rit ; and therefore quickly and swiftly did their word run through the world, or rather the word of God, by their minis*

* Adversus Judaeos, cap. 7, pag. m. 9^2. t Origen Op. vol, — , pag. 370.

178 HISTORY OF

try converting many sinners from the evil of their ways, whom no man could have changed by whatever punishments, but the word of God converted them according to the will of God."*

Eusebius, a learned and inquisitive historian, says, " Innu- merable multitudes of people, in all cities and countries, like corn in a well-filled granary, being brought in by the grace of God that brings salvation. They whose minds v/ere hereto- fore distempered and overrun with the error and idolatry of their ancestors, were cured by the sermons and miracles of our Lord's disciples : so after shaking off these chains of darkness and slavery, which the merciless demons had put upon them, they freely embraced and entertained the know- ledge and service of the only true God, the great Creator of the world, whom they worshipped according to the rites and rules of that divine and wisely contrived religion which our Savior had introduced."f In the third book of his Evangelical Demonstration, having named Romans, Persians, Armenians, Parthians, Indians, and Scythians, as people among whom the apostles preached the gospel of Christ, he mentions particularly that some of them passed over the ocean to the British islands. That some of the apostles preached the gospel in the British islands, he was probably informed by Constantino himself, to whom he was well known ; or received it from some of the emperor's countrymen, who were then in his court ; or of the British bishops, summoned to the council of Nice, where, in all likelihood, some of them made their appearance.

While the red horse of war was prancing in wanton fury on the banks of Britain, trampling on the full ripe blossoms of its youth, and in the glory of its strength — while the sleepless sword was extending its ravages, and while miseries were mul- tiplying, wit^put any prospect of a suitable remedy, behold, the feet of them that bring good tidings of great joy, that publish peace and salvation, that say unto Zion thy God reigneth, ad- vance toward the British isle. Yea, behold the heralds of the Redeemer, carrying in their hands the torch of everlasting truth, and in their hearts the zeal of the Lord of hosts, enter Wales, and commence their labors of love in Llanilltyd Vawr,± in the vale of Glamorgan. §

♦ Contra Celsum, lib. 3, p. 129.

t Hist. Eccl. lib. 2, cap. 3.

I Lantwit major, the port where the missionaries first landed and entered on tlveir mission.

$ A county of South Walcp. The vale of Glamorgan is a rich and extend- ed district of the county, proverbially called the garden of Wales.

rnr \vel=?u baptists. 179

The names of the missionaries were Illtyd, Kyndaf, ^and Arwvstly. While in Rome as prisoners of war, they were brought to the glorious liberty of the children of God, and be- came teachers of the Christian religion.

These missionaries of the cross became instrumental in turn- ing many Britons from their ignorance to the knowledge of Christ; and Druids, not a few, became obedient to the faith.

The supposition that Paul preached the gospel in Britain is not altogether wiihout foundation. About six years ago, a polished stone, of about eight feet in length, was found embo- somed eight feet deep in the earth, near Llandilo Vawr, in Carmarthenshire, with this inscription upon it in the Welsh language : " Near this place has the apostle Paul been preach- ing the gospel — A. D. 64."

W^hile the missionaries were incessant in labor, and indefa- tigably exercising their ministrations among their benighted countrymen, some informed the British king that certain per- sons were spreading a new religion, altogether different from the ancient religion of the country. The king, consequently, summoned the preachers to appear before him and his princes, on a certain day, which summons they obeyed. When the accused made their appearance before the court, the king in- quired of them what were their principles, and whence they had been taken. One of them replied, ** Ye honorable men, the God of heaven and earth, the Creator of all things, whether visible, or invisible, hath sent us to declare unto you, that he is the only object of worship, and that if you believe in him, and cast away your idols, you shall have eternal life in hea- ven." Then he proceeded to describe the condition of man by nature, and our salvation by Jesus Christ. Then the king and his princes answered, " We find no fault in your offers, and could we believe that they were true, we would, peradven- ture, submit ourselves to what you require. But we, (praise to the tutelary gods,) live secure by following the religion of the country. And we may be rash and unwise, if we renounce the religion of the fathers and listen to your tales ; but as we have been informed that you are intelligent, peaceable men, we declare unto you, that you shall not be in need of support. And as many as you may prevail upon to become proselytes, peace be to them. But we will adhere to the religion of the state." Thus the missionaries were dismi.^sed from the British throne with almost Gallio-like indifference. Yet the British king had no disposition to stop them in their career of benevo- lence, but encouraged them in the continuance of well-doing, with a promise of protection and patronage.

ISO HISTCRT OF

Meyric Gwawdrydd, the sovereign of Britain, together with his son Coel, and Arivog, the chief prince of his host, were al- most persuaded to become Christians ; but still they loved the honor which cometh from men rather than that which cometh from God, by adhering to Druidical superstitions and rejecting the claims of the Christian religion. '' Not many wise men after the flesh, not many mighty, not many noble are called. But God hath chosen the foolish thinos of the world to con- found the wise : and God hath chosen the weak things of the world to confound the things which are mighty, and base things of the world, and things which are despised hath God chosen, yea, and things that are not to bring to nought things that are." Thus it was in Britain : while the king and many of his princes and nobles were following their heathenish practices, the common people, seeing the miracles wrought, and witness- ing the power of divine grace exemplified in the lives of those who had been, heretofore, the most abandoned and desperate characters, were melted into submission to the faith of Jesus Christ, and vast numbers rallied around the standard of the cross ; and in contrasting the present peaceful habits of these Christian converts with their former warlike exercises, one might have justly exclaimed, This is the outstretched arm OF God.*

The word of God mightily increased in Britain, by the divine influence which accompanied the preaching of the truth. Such was the rapid march of the gospel, that in the space of a few years nearly all regions of the country heard the " gladly so- lemn sound." About the year 197, Tertullian, an African divine, makes honorable mention of the Britons by the abun- dant success which accompanied the preaching of the gospel. It is true that Tertullian lived at a great distance from Britain, and made these statements from the reports he had received. Nevertheless, the gospel must have taken a deep root in Britain, since the report of its success had extended to Africa.

In the year 180, Lies ah Coel,* the British king, was con- verted to Christianity. In his conversion we have the first ac- complishment of the promise, " And kings shall be thy nursing fathers, and their queens thy nursing mothers: they shall bow down to thee with their face toward the earth, and lick up the dust of thy feet; and thou shalt know that I am the Lord, for they shall not be ashamed that wait for me." , Lies was the first of all tiie princes of Christendom that received Christian baptism.

* Lucius. TII9 name in the British lnnf:juafre S'jrnifics Lcneft^hcctxusc oftha true benefit which his subjects derived liom his Christian benevolence.

TTIE WELSH BAPTISTS. 181

Although his own country was supplied with Christian teach- ers, yet in embracing Christianity he sent for direction to Elu- therius, the Bishop of Rome. Because the Romans were then so powerful in Britain, and th§ mutual commerce and inter- course of the two nations so extensive, he chose to send to the capital of the world. At that time the streams of divine ti'uth were not corrupted there with the traditions of men, and with

• gross superstitions. Here is a copy of the letter : " Lies ab Coel, the king of Britain, to Elutherius, the bishop of Rome, sendeth greeting : I have endured, for some time, a wounded spirit and a troublesome mind, because I hesitated in regard to the best religion for me and my subjects to adhere to. Now I begin to feel the WTetched state of my ignorance of God, and of his religion. I know that idols can do nothing, and doubtless that all are fools w^ho trust in them. Therefore, I beseech thee to send over to Bi^tain some of your pious teachers, to instruct us in the Christian faith. — Farewell"

God, the wise disposer of all human events, in his inscruta- ble wisdon-:, permits the wrath of man to fly on the wings of speed, and to fix its deadly talons on the excellent of the earth. But in his own time, he restrains the remain'der of wrath, curbs tlic foaming. rage of the tyrant, and tells the cruel persecuter, " Hitherto shalt thou go, and no farther."

After Dioclesian had sated himself with the blood of saints, he abdicated his throne, retired to a secluded spot, where he spent the residue of his life in painful reflections and keen re- morse. Having dragged a miserable existence, for the space of nine years, by the stings of a guilty conscience, he com- mitted suicide by swallowing a chalice of poison. He was suc- I ceeded by Constans, a man famous for his clemency and ' equity, and who was married to Helen, the daughter of Coel Godebog, of Britain ; by whom he had a son, known by the name of Constantino the Great, who was the first of the Ro- man emperors that received the faith of Christ. Constans was 1 favorably disposed towards Christians. He interceded for I them, though unsuccessfully, wifli Dioclesian ; yet by his \ authority in Britain, the persecution there did not exceed a I year; whereas, in other countries it continued for ten years. I Constans, although not a professor of Christianity, was yet j decidedly partial to Christians ; and his decided esteem for i them was strikingly manifested on all occasions. On §l certain j occasion, he made a trial of the sincerity of his chief officers, \ and he determined to know whether his courtiers were real j Christians or hypocrites. ,He therefore convened them to- gether, and said that his will was, that whosoever would saeri*

16

182 inSTORY OF

fice to the gods should continue in his favor, and enjoy their privileges in court, but that those who would not submit should be dismissed from his service. Consequently, the Christians, bowing their heads, resigned their offices, and departed ; but the hypocrites remained with the emperor, and declared their willingness to sacrifice. The emperor caused the Christians to be recalled, and exalted them to still more honorable offices and privileges ; but the hypocrites he banished from his pre- sence, as unworthy of confidence ; justly inferring that those who could prove treacherous to their God, could never be his faithful subjects.

No Roman was ever so endeared to the Britons as Constans, and the affection of the latter to the former was no less ardent and distinguished. It is difficult to know which of the two parties show^ed the most signal marks of attachment; whether they, in their respect and obedience, or he, in his mildness and kingly benevolence. For the sake of establishing permanent peace between the two nations, and in order to remove all jealousies and inveteracy, he married Helen, or Ellen, a lady of rare beauty and of shining virtues, who was the daughter of Coel, king of Britain, by his wife Stradwen, daughter of Cad- van ab Conan, prince of North Wales. Helen became the mother of a prince, whose name will be remembered as long as the world standeth, not only a* the warm advocate of the Christian faith, but as one who injudiciously amalgamated the church with the state.

During the dissemination of Pelagian doctrines, the Britona were in a state of weakness and religious decline. The coun- try was frequently involved in troubles, by the inroads of Picts, Hibernians, Franks, and Saxons, whose depredations kept the natives in perpetual alarm, and tended effectually to obstruct the progress of religion. While Agrigola and his exhorters were preaching salvation through Christ, their doctrines were well received, and relished as doctrines in which they had been taught in the gospel. But when they asserted and maintained that man could be saved by* exerting his own ability, indepen- dent of the aid of divine grace, they were either heard with suspicion or injected as heretical. And when the ingenuous auditors demanded prot)fs, they could not be adduced from Scripture ; but Agrigola and his followers attempted to prove their new doctrines from the principles of false philosophy. The unsophisticated Britons not being prepared to meet them on this illegitimate ground, they sent over to their neighbors in Gaul (France), requesting them to furnish them with a few pious, able, and learned ministers, who would enter into a pub*

THE WELSH BAPTISTS. 183

lie discussion with those sanctimonious novices, who sought to deprive them of their hope, and to overturn their faith.

The deputies were received by the GalUc church with re- spect and honor; and, to express their willingness to serve their brethren, they held a council, in order to fix on men of good report, full of the Holy Ghost and of wisdom, to meet the wishes and supply the wants of the churches in Britain, in their present exigency. Two ministers, Garmon, bishop of Alet-y-sodor, and Lupus, bishop of Trecastle, men of superior intelligence, of excellent moral character, and of sound and firm principles, w^ere chosen by the council to be sent to Bri- tain. As soon as they arrived in Briteiin, they were actively, zealously, and warmly employed in preaching the gospel of truth to the body of the people in Welsh, and to the learned in Latin. The then moral and religious state of Britain demanded their indefatigable labors and most zealous efforts. Besides the er- roneous principles disseminated by the false teachers among avowed adherents to Christianity, idolatry and Druidism had been restored in many sections of the country, but the accumu- lation of obstacles only augmented the labors of the bishops and brightened their confidence in God. It was their invaria- ble custom to traverse the -country in all directions, preaching the necessity of divine grace to aid their hearers to glorify God, and showing that good purposes and resolutions are merely the offspring of selfishness, presumption, and folly, if proceeding not from a principle of sanctifying grace. The Lord gave of his Spirit to co-operate with their diligent minis- trations. Thus, by the blessing of God, unbelievers were brought over to the faith, the feeble were strengthened, and those who had before despised the doctrines of grace saw their error, and were brought to adopt the language of Paul, " Not I, but the grace of God which was with me."

Garmon and Lupus having ascended high in the public es- teem, and become distin^giuslied for their popular talents, tho lalse teachers retired for a season from public observation, per- haps to screen themselves from the arrows of enthusiasm, or rather to prepare themselves for a public oral discussion with their reverend opponents.

The tide of public feeling against the advocates of Pelagian- ism having diminished by their silence and disappearance, the false teachers and their exhorters took courage, re-entered on their labors, and challenged the Gallic bishops to enter with them into a public discussion, on the points at issue. The place of their rendezvous was London. There the false teach- ers^ who composed the majority, commenced by making their

184 HISTORY OF

harangues, in wkich they magnified the powers and facuUies of man, and asserted how many meritorious works man could perform, if he only followed the dictates of reason, and con- sulted his own judgment, and that transgressions were merely the effects of carelessness and pliability. Garmon, in reply, explained systematically, the change which had been effected in the moral essence of the mental faculties of Adam, posterior to his transgression. Instead of uprightness of heart, he be- came prone to a wayward course ; and instead of the calm, the composure, and comfort, which were before a perpetual least to his soul, his breast, was now the seat of tumultuous passions, such as carnal desires, perturbation of mind, anguish, and remorse. " Now," said he, " this is what is intended in the Scriptures by the old man — namely, the base passions, the lusts, the evil propensities that are in us, which we have inhe- rited from Adam our progenitor; for, as the branches partake of the nature of the stock, so we, being of Adam's race, par- take of his corrupt nature, which he acquired by the fall. Thus it is evident that the first work of a Christian's new birth is to cast away the unruly passions and lusts, which so extensively now domineer and exercise authority over him. But he cannot enter upon such an important work merely by his own ability and efforts ; for our nature is frail and corrupt, and the imaginations of man's heart are evil from his youth ; but by seeking the aid of God's grace to stand with our good purposes, as it is written, " My grace is sufficient for thee, my strength shall be made perfect in thy weakness." The audi- tors were highly satisfied and greatly comforted by the defence of Garmon, and such were the angry feehngs manifested to- wards the false teachers and their exhorters, that they would have been roughly treated, had it not been for the interposition of the two bishops.

The two bishops systematically carried forward their opera- tions in the moral amelioration and conversion of the Britons. They first established schools for the attainment and diflTusion of religious and useful knowledge, as far as means rendered their object practicable. Several of the British clergy were then unlearned and unstable. They were but children in un- derstanding, and but partially and superficially acquainted with the Holy Scriptures, and the branches of theology. This state of ignorance and insufficiency induced thcn\ to send over to France* for suitable men to resist the false teachers. In those

* France at that time was called Gaul, and the inhabitants were Welsh peo- ple, who spoke the Welsh language. But after the Romans invaded Gaul I

THE WELSH BAPTISTS. 185

academies established by Garmon and Lupus, young men studied in the higher branches of literature, and in theology,* to aid them in the sacred ministry. The two principal men chosen as superintendents over these nurseries of learning, were Dyfrig and Illtyd, men of distinguished talents, both natural and acquired, and of ardent zeal in the dissemination of know- ledge and promotion of piety, and who were in all respects cjualified for their important charge. Dyfrig opened his school at the city of Caerleon, in South Wales, where not only the sons of farmers and mechanics received his tuition, but the sons of the nobility, who studied the sciences — namely, philosophy, astronomy, &c. It is stated that, on some occasions, his pupils amounted to a thousand in number. Teilo Vawr, who so strenuously defended the grace of God in an assembly held at Llandewi-brevi, in South Wales, was his pupil. Another pupil of his was Cadoc, the son of Kynlas, the lord of Glamorgan. Dyfrig, having extensively sown the seed of knowledge, and having seen the rapid progress of literature, resigned his charge as a tutor, and was made the first bishop of LlandafF, and was translated thence to the bishopric of Caerleon. Illtyd also ably acted his part in Llanilltyd, in Glamorgan, in restoring literature and exerting a moral influence. His pupil was Sam- son, a man of extensive knowledge, who, nevertheless, greatly injured his country, by collecting many rare and precious manuscripts, and taking them with him to Bretagne. Gildas was one of his pupils, who wrote an ecclesiastical history of Britain in Latin. Dewi and Paulin w^ere among his pupils ; beside many others, w^ho in point of genius, learning, and piety, were ornaments to their country, and who would have been an honor to any country in the age in which they lived, and per- haps would shine during the present march of refinement.

Bangor-is-y-Coed, in North Wales, also experienced the be- nevolent care, and efficient encouragement and support of Gar- mon ; for he appointed Adian as the principal and superintenr dent of the college, who was the son of Gornew, and the grand- son of Urien Keyed, prince of North Wales. Bangor-is-y- Coed and Caerleon, were the principal fountains of learning in Great Britain at that period. The reason why Wales sur- passed England, as it regarded its literary institutions, was,

and Britain, the nobility of both countries learned the Latin language; so that it was necessary for Gannon and Lupus to preach in both Latin and Welsh to the ancient Britons. Though it was not the native tongue of either preachers or hearers, yet no man was considered learned, at that time, pxcept he could speak ^uently in Latin ; which is, in some measure, the case in Wales to this day.

16 ^

1S6 HISTORY OF

that the latter was often the scene of foreign inroads, while the •former was but seldom annoyed with savage invaders.

Garmon and Lupus, having established order in Britain, re- turned to France. As soon as the news of their departure was generally announced, the false teachers re-entered upon their labors, and soon filled the country with the sound of their in- sipid doctrines. A messenger was sent to solicit the return of Garmon to the former scenes of his ministerial labors, inas- much as the advocates of Pelagianism were throughout the country loudly decrying the fundamental principles of Chris- tianity, and, by all the art and cunning of errorists, were at- tempting to erect their own standard of faith. Garmon pro- ceeded to Britain without delay, and took Severus with him, an able and eloquent man in the Scriptures.

Nothing deserving of peculiar notice- transpired in Britain, between the final departure of Garmon thence, and the coming of the Saxons thither.

See Extracts from the Parish Churchy in the Religious Magazine. — Benedicts History of the Baptist Denomination in America, — Hancs Prydain Fawr^ by Rev. Titus Lewis ; Hanes Crefydd yng Ygym?^, by Rev, Prof, D, Peter: Translated by Ewins Martyn^ and published in the Chris- tian Herald y Vol, 6.

THE WELSH BAri'I3T3. XS7

IP

WELSH ASSOCIATIOxVS.

We have every reason to believe that the Welsh Baptist3 had their associations, and that Dyfrig, Illtyd, and Dynawt, were the leadinor rnen arnon^ them, long before Austin's at- tempt to convert them to Popery, in that association which waa held on the borders of England, about the year 600.

The first association after the reformation, as far as we can find, was held at Abergavenny, on the 14th and 15th days of the sixth month, in the year 1653; when the ministers and messengers of five of the old and apostolical Baptist order, met and calmly and deliberately considered the best means to bo adopted for the furtherance of the gospel of Christ. They re- presented the churches of Olchon, Llantdsaint, Llanwenarth, Swansea, and Carmarthen.* They unanimously agreed that the church of Olchon should ordain moi^ elders and deacons, and assist the church of Llanwenarth to support their minister. The names of the delegates are not recorded. It is only stated, that twenty-four of them signed the minutes; and J. Thomas, the Welsh historian, has given us only the names of seven of them — namely: Howel Vaughan, \Valter Prosser, Thomas Parry, Howel Watkins, Charles Garson, and Stephen Brace.

The next association was held at Aberavon, within the bounds of the church of Swansea, in the year 1654; wherein it was resolved, that the church of Carmarthen being destitute of a pastor, should be supplied by other ministers in regular rotation ; and that John Miles, David Davis, Walter Prosser, and William Prichard, should prepare w^ritings to be [^reseated to the next association, on the duty of pastors, deacons, and members of churches; which also they did. John Miles waa appointed to visit the churches of Olchon and Llanwenarth, as oflten as he could during the year, to assist them, and to endea- vor to ascertain whether there were any among them that were likely to be useful in the work of the ministry, and to form his

* From the hidtory of the above churches, we find that each of them had several branches ; and that every minister was both a pastor and a mission- aryj^within the bounds of his own church. The distance from Llanwenarth to Carmarthen is about one hundred milcB, and nearly as much from Olchoa lo Swansea.

IBS

HISTORY OF

judgment of the gifts and qualifications of such as had com- menced preaching.

The next association was held at Llantrisaint, in the same year; when the subject of laying on of hands on the bapti7;ed, first came under their consideration. The above named minis- ters, and William Thomas also, were appointed to write on the subject against the next association, to be held at the Hay, within the bounds of the Olchon church.

We have not seen the account of that association, but • soon afterwards Messrs. Rider and Hopkins, who were great advo- cates for it, were sent down from Glaziers' Hall church, Lon- don, to Wales, and laid their hands on some of the children of Gomcr, for the first time since the introduction of Christianity into the Isle of Britain. By degrees, it became a universal practice. Some years afterwards, the question was agitated again in the churches of Maesyberllan and Ebenezer, and finally settled by the association that it should not be a bar of communion.

The associations were held afterwards in the following places :

Year.	Places.
1650	Swansea.
1651	Carmarthen
1653	Fenni.
K54	Aberafon.
1654	Llantrisaint.
1655	Gclli.
1656	Brecon,
1689	London.*
1690	Do.
	. Places. .
1700	Llanwenarth
1701	Do.
1702	Swansea
1703	Llanwenarth
1704	Swansea
1705	Llanwenarth
1706	Swansea
1707	Llanwenarth
1708	Rhydwilim
1709	Maesyberllan
1710

Year,	Places.
1691	London.
1692	Dq.
1693	Bristol.
1694	Do.
1695	Da.
1696	Do.
1697	Do.
1698	Taunton
1699	Do.

Ministers appointed to preach.

Richard Williams. Philip James. Abel Morgan. Morgan Griffiths. Nathan Davies or Caleb Evans, John Jenkins or Samuel Jones. Minutes lost. Do.

* Thin year the association published their ConfessioH of Faith, which ww, j^doptcd by the Philadelphia Baptist association in 174'i.

THR WELSH BAPTISTS.

189

Year. 1711 1712 1713 1714 1715 1716 1717 1718 1719 1720 1721 1722 1723 1724 1725 1726 1727 1728 1729 1730 1731 1732 1733 1734

1735 1736

1737

1738 1739

1740

1741

1742 1743

1744

1745

1746

Place. Hengocd Llanwenarth Rhydwilim Swansea Blaenau Llanwenarth Blaenau Llanelli Rhydwilim Maesyberllan Coomb Hengoed Llanwenarth Blaenau ' Llanelli Cilfowyr Swansea Rhydwilim Llanglophan Hengoed Llanwenarth Blaenau Pen y fay Penygarn

Llanelli Rhydwilim

Newcastle

Hengoed

Llanwenarth

Cilfowyr

Blaenau

Llanglophan Cilfowyr

Penygarn

Pentref

Swansea

Ministers appointed to preach. Minutes lost.

Do. Nathan Davies.

John Jenkins or Nath^m Davies. Morgan Griffiths or John Harris.

John Jenkins or John Harris. John Harris or Enoch Francis. Enoch Francis or W. Meredith. David James or Nathan Davies* Nathan Davies or Samuel Jones. Samuel Jones or W. Meredith. Caleb Evans or William Philips. N. Davies or Morgan Griffiths. Morgan Jones or Enoch Francis. Enoch Francis or John Philips. John Jenkins or Caleb Evans.

Griffith Jones or John Jenkins. John Jenkins or Miles Harris. Enoch Francis or Roger David. Enoch Francis, Matt.' 24:45. Bern'd Foskett, Bristol, 1 Tim. 4:7. Roger David, 1 Tim. 4:16. Miles Harris, Rom. 10:15. Hugh Evans, Eph. 3:8. Morgan Griffiths, Acts 26:28. Thomas Mathias, Jer. 3:15. Griffith" Jones, 1 Cor. 4:1,2. Hugh Evans, Phil. 4:8. Morgan Plarris, Job 33:23. Plugh Evans, 2 Kings, 2:14. David Owen, 1 Cor. 16:10. Bern'd Foskett, Bristol, 1 Thes. 1:5. Griffith Davies or Hugh Evans. Miles Harris, Jer. 15:19. Evan Jenkins, 2 Tim. 2:19, D.Thomas, Cilfowyr, iChron. 29:1, Hugh Evans, Isaiah 62:6, 7. Thomas Edwards, 2 Tim. 2:15. Evan Jenkins, Heb. 12:15. Griffith Jones, 2 Chron. 15:7,

190

niSTORY OP

Year. Place.

1747 Brechfa

1748 Garth

1749 Llanelli

1750 Moleston

1751 1752	Hengoed Aberduar
1753	Maesdorglvvyd
1754	Rhydwilim
1755	Bethesda
1756	Llandyssil
1757	Llanwenarth
1758	Llanglophan
1759	Blaenau
1760	Cilfowyr
1761	Penygarn
1762	Pentref
1703	Swansea

1764 Maesyberllan

1705 Dolau

1766 Llanelli

1767 Moleston

Ministers appointed to preach, Evan Jenkins, Jude 21. Evan Thomas, John 21;17. Evan Jenkins, 1 Thes. 2;12. Griffith Jones, 1 Cor. 2:2. Hugh Evans, 2 Cor. 5:20. G. Thomas, Newcastle, 2 Cor. 5:11. D. Thomas, Cilfowyr, Matt. 22:4. Griffith Jones, 2 Cor. 13:2. Evan Jenkins, Matt. 16.11. John Thomas, 2 Tim. 4:5. Griffith Davis and Evan Jenkins. Edmund Watkins, Mark 16:15. Caleb Harris, Col. 4:3, 4. D. Thomas, Cj-lfowyr, 1 Tim. 4:16. Griffith Davies, Eph. 3:8. Caleb Harris, 2 Ti:^. 2:25. Miles Harris, 1 Cor. 15:34. Richard Jones, 2 Tim. 4:2. Hugh Evans, 2 Tim. 2:1. Miles Harris, Rev. 14:6,7. Griffith Davis, Acts 5, 42. T. Thomas, Aberduar, 1 Cor. 9:16. Hugh Evans. David Owen, Col. 4:17. Hugh Evans, 1 Cor. 1:23,24. Evan Thomas, Luke 12:42. Hugh Evans, Acts 4:24. Edmund Watkins, Luke 14:23. Benjamin Francis, Tit. 2:14. D. Thomas, Newcastle, Matt. 21 :42. Hugh Evans, Rom. 1:16. John Williams, Col. 1:28. Benjamin Francis, 1 Peter, 2:2. D. Thomas, Rhvdwilim, Ps. 51:13. Hugh Evtms, Eph. 4:12, 13. Caleb Evans, D. D., Phil. 2:1. James Lewis, 2 Tim. 2:15. Hugh Evans, Hos. 14:5. George Rces, 1 Peter, 5:2. Benjamin Francis, Micah 2:7. T. Thomas, Aberduar, Tsa. 27:18. Hugh Evans, Zech. 14:20. Griffith Davies, Col. 1:28. Caleb Evans, D. D., Col. 3:11.

1

THE WBLSn BAPTISTS.

191

1:

Year. Place.

1768 HeiJgoed

1769 Aberduar

1770 Capelyffin

1771 Penyfay

1772 Rhydwilim

1773 Bcthesda

1774 Ebenezer

1775 Brynbyga

1776 Panteg

1777 Caerleon

1778 Salem

1779 Glyn

1780 Llanwenarth

1781 Llanglophan

1782 Blaenau

1783 Cilfowyr

1784 Penygarn

Ministers appointed to preach, D. Thomas, Newcastle, 2 Cor. 4;5. Sam. Stennett, D. D., Mat. 28;20. D.Thomas, Rhydwilim, 2 Cor, 5:14* Benjamin Francis, Rev. 3:19. John Williams, Acts 6:22 23. Hugh Evans, Mai. 2:15. William Williams, 2 Cor. 5. IK Benjamin Francis, Psalm 126:6. Griffith Davies, 2 Cor. 5:20. William Williams, Heb. 12:2. John Williams, Matt. 22:4. Hugh Evans, Zech. 1:5. Edmund Watkins, Acts 20,26, 27. Benjamin Francis, 1 Cor. 15:58. William Williams, Hos. 7:9. Hugh Evans, Heb. 12:22, 23. Thomas Hiller, Luke 8:35. John Thomas, Deut. 33:3. Benjamin Francis, Phil. 1:27. Joshua Thomas, Psalm 42:5, George Rees, 1 Cor. 5:18. Hugh Evans, Luke 12:43. Benjamin Francis, 1 Cor. 2:2. Thomas Philips, Acts 15:16. Benjamin Francis, Luke 10:2. John Williams, John 1:1,3. S. Medley, Liverp'l, Zech. 9:16,17. Stephen Davies, Matt. 16:24. George Rees, Acts 11:21. Zecharias Thomas, Gal. 6:14. Caleb Evans, D. D., 1 Tim. 1:15. Benjamin Francis, 1 Thess. 2:13. David Evans, Eph. 1:23. William Williams, Heb. 3:7, 8. John Thomas, Jer. 3:23. Benjamin Francis, Matt. 25:21. George Rees, Zech. 3:4. Benjamin Francis, Zech. 14:3. Morgan Rees, 1 Pet. 2:4. Miles Edwards, Psalm 23:5. T. Thomas, Peckham, Rom. 5:11, David Evans, Graig, Zech. 9:9. Caleb Evans, D. D., Ps. 119:129. John Richard, Graig, Luke 2:10,

192 HISTORY OF

Year. Place. Ministers appointed to preach.

H.DavieSjLlanglophan, John 1:14. Benjamin Morgan, Zech. 4:8.

1785 Graig Zechariah Thomas, Cant. 2:9.

David Jones, 1 Tim. 1:10.

T. Thomas, Peckham, John 8:32.

1786 Pentref Miles Edwards, Psalm 36:7.

H. Davies,Llanglophan, Jer. 15:19. Caleb Evans, D. D., 1 John 4:10. Josh. Thomas, same text in Welsh. George Rees, 2 Cor. 5:4.

1787 Heol y Prior David Jones, Mai.. 1:11.

T. Thomas, Peckham, 1 John 2:3. Job Davis, Frome, 2 Cor. 4:7. T. Thomas, Aberduar, Isa. 53:10. 1786 Llanerchymedd Morgan Rees, Hab. 3:9.

D. Powell, Matt. 17:26. Gabriel Rees, Luc* 24:26. Benjamin Philips, Eccles. 3:3. David Evans, Dolau, Rev. 1:20. B. Davies, Hwlffordd, John 3:19. H. Davies, Llanglophan, Eph. 3:8. Bavid Evans, Ciifowyr, Ps. 149:2. T. Thomas, Ab(?rduar, Is. 14:32.

1789 Maesyberllan William Williams, Neh. 8:2.

Caleb Evans, D. D., Acts 15:9. George Rees, 1 Tim. 6:6. Benjamin Frances, Rom. 6:15.

1790 Dolau Edmund Watkins, Luke 14:22, 23.

Benjamin Francis, Phil. 3:16. John Evans, Roe, 2 Cor. 4:7. David Jones, Isaiah 40:7. Joshua Thomas, Josh. 21:45.

THE WELSH BAmSTS. 193

SPECIMENS OF WELSH PREACHING.

Here it may not be improper to make a few preliminary remarks.

• The ministry of the gospel, through the instrumentality of Welsh preachers, has produced a most wonderful effect, which is visible in the ornament of evano-elical knowledo;e, and the beauty of that morality, that broidered garment of pure gold in which the Principality is clothed. Notwithstanding many of her ministers go out to preach without any golden rings and precious diamonds on iheir fingers, and even without the learn- ing of Athens and Rome — the oratory of Demosthenes, the chief orator of Greece, or of Cicero, the chief orator of Rome ; yet, by tke influence of the Holy Spirit of God inflaming their gifts, and firing their zeal and love to Christ and the souls of men, they have set the land of Cambria on fire. There is no portion of the terrestrial globe, of its size and containing the same number of inhabitants, where the religion of Christ has been and now is so flourishing, and where it has had such aa universal effect, as the Principality of Wales — where the flow- ers of morality decorate its hills and dales, and ungodly and heathenish customs are flying away, like the demons of Gadara before the Son of God in the days of his flesh.

However excellent the written sermons of Welsh ministers might appear in any language whatever, the effect is nothing, comparatively, to that produced by the living speakers. Their superiority as preachers may be ascribed, measurably, to their pathetic, warm, and masterly manner of delivery, and their prepossessing appearance and compass of voice, which enables them to command the attention of thousands. Much of the original force and beauty of their sermons, therefore, are lost in translating.

The Fall of Man, and his Recovery hy Christ,

1 At a meeting of ministers in Bristol, the Rev. Mr. invited

several of his brethren to sup with him. Among thom was the I minister officiating at the Welsh meeting-house in that city. He j was an entire stranger to all the company, and silently attentive I to the general conversation of his brethren. The subject on ' 17

194 HISTORY OP

which they were discoursing was the difierent strains of public preaching. When several had given their opinion, and had mentioned some individuals as good preachers, and such as were

models as to style of composition, &c. Mr. •■. turned to the

Welsh stranger, and solicited his opinion. He said he felt it a privilege to be silent, when such men were discoursing, but that he felt it a duty to comply with his request. " But," said he, ** if I must give my opinion, 1 should say that ye have no good preachers in England. A Welshman would set fire to the world while you were lighting your match." The whole com- pany requested the good man to give them some specimen of the style and manner of preaching in Wales. " Specimen," said he, "I cannot give you. If John Elias were here, he would give you a specimen indeed. I cannot do justice to the Welsh language! Your poor, meagre language would spoil it; it is not capable of expressing those ideas which a Welshman can conceive; I cannot give you a specimen in English w^ith- out spoiling it." The interest of the company was increased, and nothing would do but something of a specimen. " Well," said the Welshman, " if you must have a piece, I must try, but I don't know vvhat to give you — I recollect a piece of Christmas Evans. He was preaching on the depravity of man by sin — of his recovery by the death of Christ, and he said — ' Brethren, if I were to represent to you, in a figure, the condition of man as a sinner, and the means of recovery by the cross of Jesus Christ, I should represent it something in this way : Suppose a large grave-yard, surrounded by a high wall, with only one entrance, which is by a large iron gate, which is fast bolted. Within these walls are thousands and tens of thousands of hu- man beings, of all ages and classes, by one epidemic disease bending to the grave — the grave yawns to swallow them, and they must all die. There is no balm to relieve them — no phy- sician there — they must perish. This is the condition of man as a sinner. All have sinned, and the soul that sinneth shall die. While man was in this deplorable state, Mercy came down and stood at the gate, looked at the scene and wept over it, exclaiming, " Oh that I might enter, I would bind up their wounds, I would relieve their sorrows, I would save their souls." While Mercy stood weeping at the gale, an embassy of angels, commissioned from the court of Heaven to some other world, paused at the sight, and Heaven forgave that pause ; and, see- ing Mercy standing there, they cried, " Mercy, Mercy, can you not enter ? Can you look upon that scene and not pity ? Can you pity and not relieve?" Mercy replied, ** I can see;" and in her tears she added, " I can pity, but I cannot relieve."

i

I

TOE WELSH BAPTISTS. 193

** Why can you not enter ?" ** Oh," said Mercy, " Justice has barred the gate against me, and I cannot, must not, unbar it." At this moment Justice himself appeared, as it were to watch the gate. The angels inquired of him, *' Why will you not let Mercy in?" Justice replied, "My law is broken, and it must be honored — die they^ or Jesus must!" At this, there appeared a form among the angelic band like unto the Son of God, who, addressing himself to Justice, said, *' What are thy demands?" Justice replied, " My terms are stern and rigid : I must have sickness for their health — I must have ignominy for their ho- nor— I must have death for their life — Without shedding of blood there is no remission.^^ " Justice," said the Son of God, *' I accept thy terms. On me be this wrong, and let Mercy enter." " When," said Justice, " will you perform this pro- mise?" Jesus replied, " Four thousand years hence, upon the hill of Calvary, without the gates of Jerusalem, I will perform it in my own person." The deed was prepared, and signed in the presence of the angels of God. Justice was satisfied, and Mercy entered, preaching salvation in the name of Jesus. The deed was committed to the patriarchs, by them to the kings of Israel and the prophets — by them it was preserved until Da- niel's seventy weeks were accomplished — then, at the appointed time, Justice appeared on the hill of Calvary, and Mercy pre- sented to him the important deed. " Where," said Justice, *' ia the Son of God?" Mercy answered, "Behold him at the bot- tom of the hill, bearing his cross" — and then she departed, and stood aloof at the hour of trial. Jesus ascended the hill, whilo in his own train followed his v/eeping church. Justice imme- diately presented him with the deed, saying, *' This is the^ day when this bond is to be executed." When he received it, did he tear it in pieces, and give it to the winds of heaven? No ; he nailed it to his cross, exclaiming, " It is finished." Justice called on holy fire to come down and consume the sacrifice. Holy fire descended — it swalloM^ed his Humanity, but when it touched his Deity it expired! — and there was darkness over the whole heavens — but glory to God in the highest, on earth peace and good-will to men.'

" This," said the Welshman — " this is but a specimen of Christmas Evans."

The Victory of Calvary — By the same*

After the prophets of ancient times had long gazed through the mists of futurity, at the sufferings of Christ, and the glory that should follow, a company of them were gathered together

196 HISTORY OP

on the summit of Calvary. They saw a host of enemies ascend- ing the hill, arrayed for battle, and most terrific in their aspect. In the middle of the line was the Law of God, fiery and exceed- ing broad, and working wrath. On the right vving, was Beel- zebub with his troops of infernals ; and on the left, Caiaphas with his Jewish priests, and Pilate with his Roman soldiers. The rear was brought up by Death, the last enemy. When the holy seers had espied this army, and perceived that it was drawing nigh, they started back, and prepared for flight. As they looked round, they saw the Son of God, advancing with intrepid step, having his face fixed upon the hostile band. " Seest thou the danger that is before thee," said one of the men of God. " I will tread them in mine anger," he replied, " and trample them in my fury." " Who art thou?" said the prophet. He an- swered : "I that speak in righteousness, mighty to save." " Wilt thou venture to the battle alone?", asked the seer. The Son of God replied : " I looked, and there was none to help ; and I wondered there was none to uphold ; therefore mine own arm shall bring salvation unto me; and my fury it shall uphold me." At what point wilt thou commence thy attack?" inquired the anxious prophet. '' I will first meet the Law," he replied, " and pass under its curse: for lo ! I come to do thy will, O God." " When I shall have succeeded at the centre of the line, the colors will turn in mj favor." So saying, he moved forward. Instantly the thunderings of Sinai were heard, and the whole band of prophets quaked with terror. But he advanced, undaunted, amidst the gleaming lightnings. For a moment he was concealed from view; and the banner of wrath waved above in apparent triumph. Suddenly the scene was changed. A sfream of blood poured forth from his wounded side, and put out all the fires of Sinai. The flag of peace was now seen un- furled, and consternation filled the ranks of his foes. He then crushed, with his bruised heel, the Old Serpent's head; and put all the infernal powers to flight. With his ii^n rod he dashed to pieces the enemies on the left wing, like a potter's vessel. Death still remained, who thought himself invincible, having hitherto triumphed over all. He came forwaixl, brandishing his sting, which he had whetted on Sinai's tables of stone. He darted it at the conqueror, but it turned down, and hung like the flexile lash of a whip. Dismayed, he retreated to the grave, his palace, into which the conqueror pursued. In a dark cor- ner of his den, he sat on h>s throne of mouldering skulls, and called upon the vvorn)s, his hitherto faithful allies, to aid him in the conflict ; but they replied, ^' Ilis flesh shall see no corrup- tion," The sceptre fell from his hand, The conqueror seized

»

TIIE WELSH BAPTISTS. 197

him, bound him, and condemned him to the lake of fire ; and then rose from the grave, followed by a band of released cap- tives, who came forth, after his resurrection, to be witnesses of the victory he had won.

The Demoniac of Gadara*

The writer heard the following, at an association held in the -county of Carmarthen, in 1817. It has been considered one of the weakest efforts of Christmas Evans. He said it was his desire to arouse the attention of the congregation, which had not been excited during the whole meeting, though many excel- lent sermons had been delivered. It indicates thorough know- ledge of human nature, and great power in drawing pictures of real life for practical purposes. The effect produced was asto- nishing. His pictures would instruct, and sometimes amuse, but his applications would shock the congregation like electri- city. AVe are sorry that our limits will not allov/ us to publish the whole sermon.

" And when he went forth to land, there met him out of the city a certain man, which had devils a long time, and wear na clothes, neither abode in any house but in the tombs."

I imagine that this Demoniac was not only an object of pity, but he was really a terror in the country, so terrific was his appearance, so dreadful and hideous his screams, so formida- ble, fi'ightful, and horrid, his wild career, that all the women in that region were so much alarmed that none of them durst go to market.

And wliat made him still more terrible was the place of his abode : It was not in a cit}^, where some attention might be paid to order and decorum — (though he would sometimes ram- ble into the city, as in this case). It was not in a town, or village, or any house whatever, where assistance might be ob- tained in case of necessity; but it was among the tombs, and in the wilderness — not far, however, from the turnpike road. No one could tell but that he might jump at them, like a pan- ther, and scare them to death. The gloominess of the place made it more awful and solemn. It was among the tombsr — where, in the opinion of some, all witches, corpse-candles,^ and hobgoblins abide.

One day, however, Mary was determined that no such nuisance should be suffered in the country of the Gadarenes. The man must be clothed, though he was mad and crazy. Aod if he should at any future time strip himself, tie up hiai

17 *

lOB HISTORY OP

clothes in a bundle, throw them into the river, and tell them to go to sea, Abraham, he must be tied and taken care of- Well, this was all right — no sooner said than done. But, so soon as the fellow was bound with chains and fetters. Samson- like, he broke the bands asunder, and could not be tamed.

By this time, the devil became offended with the Gadarenes, and in a pout he took the Demoniac away, and drove him into the wilderness. He thought the Gadarenes had no business to Interfere and meddle with his property ; for he had possession of the man. And he knew, that "a bird in the hand is worth two in the bush." It is probable that he wanted to send him home; for there was no knowing what might happen now-a- days. But there was too much matter about him to send him as he was ; therefore, he thought the best plan would be to persuade him to commit suicide by cutting his throat. But here Satan was at a nonplus — his rope was too short- — he could not turn executioner himself, as that would not have answered the design he has in view, when he wants people to commit suicide; for the act would have been his own sin, and not the man's. The poor Demoniac, therefore, must go about to hunt a sharp stone, or any thing that he could get. He might have been in search of such an article, when he returned from the wilderness into the city whence he came, when he met the Son of God.

" Jesus commanded the unclean spirit to come out of the man. And when he saw Jesus, he cried out, and fell down before him, and with a loud voice said, What have I to do with thee, Jesus, thou Son of God most high ? I beseech thee, tor- ment me not." Here is the devil's confession of faith. The devils believe and tremble, while men make a mock of sin, and sport on the brink of eternal ruin. To many of the human race, Christ appears as a root out of dry ground. They see in him neither form nor comeliness, and there is no beauty in him that they should desirc him. Some said he was the carpenter's son, and would not believe in him; others said he had a devil, and that it was through Beelzebub the chief of the devils, that he cast out devils; some cried out, Let him be crucified — let liim be crucified; and others said. Let his blood he on us and on our children. As the Jews would not have him to reign over them; so many, who call themselves Christians, say that he is a mere man; as such, he has no right to rule over their consciences, and demand their obedience, adoration, and praise. But Diabolus knows better — Jesus is the Son of God most high.

THE WRLSH BAPTISTS. 1 Ot>

Many of ihc children of the devil, whose works they do, dif- fer very widely from their father in sentiments respecting the person of Christ.

Jesus commanded the legion of unclean spirits to come out of the man. They knew that out they must go. But they were like Scotchmen — very unwilling to retm-n to their own country. They would rather go into hogs' skins than to their own country. And he suffered them to go into the herd of swine. Mcthinks that one of the men who fed the hogs, kept a better look out than the rest of them, and said> " What ail the hogs ? Look sharp there, boys— keep them in — make good use of your whips. Why don't you run? Why, I declare, one of them is gone over the cliff! There goes another! Drive them back." Never was there such running, and whip- ping, and hallooing; but down go the hogs, before they wero aware of it. One of them said, " They are all gone !" '' No, sure, not all gone into the sea!" " Yes, every one of them— ^ the black hocr and all! They arc all drowned!— the devil is in them! What shall we do now? — what can we say to the owners?" *' W^hat can we say?" said another. "We must tell the truth — that is all about it. W^e did our best — all that was in our power« What could any man do more?"

So they went their way to the city, to tell the masters what had happened, '* John, v/hcre are you going?" exclaimed one of the masters. '^ Sir, did- you know the Demoniac that was anion o- the tombs there?" "Demoniac amonf^ the tombs!-—

W^here did you leave the hogs?" " That madman, sir "

"Madman! — W^hv do you oome home without the hoo;s?" *■• That wild and furious man, sir, that mistress was afraid of

so much " " Why, John, I ask you a plain and simple

question — why don't you answer mc ?— Where arc the hogs?"

" That man who was possessed with the devils, sir "

*' Why, sure enough, you are crazy ! — you look wild ! — tell me your story, if you can, let it bo what it may." " Jesus Christ, sir, has cast out the unclean spirits out of the Demoniac; they are gone into the swine; and they are all drowned in the sea ; for I saw the tail of the last one !" The Gadarenes went out to see what was done ; and finding that it was even so, they were afraid, and besought Jestis to depart from them.

How awful must be the state and condition of those men, » who love the things of this world more than Jesus Christ!"

The man out of whom the unclean spirits were cast, bo- sought Jesus that hci might be with him. But he told him to return to his own house, and show how great things God had done unto him. And he went his way and published through*

^00 niSTOEY OF

out the whole city of Decapolis, how great things Jesus had done unto him. The act of Jesus casting so many devils out of him, was sufficient to persuade him that Jesus was God as well as man.

I imagine I see him going through the city, crying — ''O yes I O yes! O yes! — Please to take notice of me, the Demoniac among the tombs. I am the man who was a terror to the citizens of this place — that wild man, who v/ould wear no clothes, and that no man could bind. Here am I, now, in my right mind. Jesus Christ, the friend of sinners, had compas- sion on me. He remembered me, when I was in my low es- tate— when there was no eye to pity, and no hand to save. He cast out the devils, and redeemed my soul from destruction."

Most wonderful must have been the surprise of the people, to hear such proclamation. The ladies running to the win- dows— the shoemakers, throwing their lasts one way and their awls another, running out to meet him and to converse with him, that they might be positive there was no im.position ; and found it to be a fact that could not be contradicted. O, the w^onder of all wonders ! — Never was there such a thing I — must, I think, be the general conversation.

And while they were talking, and every body having some- thing to say, homeward goes the man. As soon as he came in sight of the house, I imagine I see one of the children run- ning in, and crying, " O, mother! Father is coming — he will kill us all!" " Children, come all into the house," said the mother. " Let us fasten the doors. I think there is no sor- row like my sorrow !" said the broken-hearted woman. "Are all the windows fastened, children." "Yes, mother." "Mary, my dear, come from the window — don't be standing there." " Why, mother, I can hardly believe it is father! That man is well-dressed." " O yes, my dear children, it is your own father. I knew him, by his walk, the moment 1 saw him." Another child, stepping to the window, said, " Why, mother, I never saw father coming home as he does to-day. He walks on the foot-path, and turns round the corner of the fence. He used to come towards the house, as straight as a lino, over fences, ditches, and hedges ; and I never saw him walking as slow as he does now."-

In a few moments, however, he arrives at the door of the house, to the great terror and consternation of all the inmates. He gently tries the door, and finds no admittance. He pauses a moment, steps towards the window, and sa3^s, in a low, firm, and melodious voice — " My dear vvjfe, if you will let me in,, there is no danger. I will not hurt you. I bring you glad

TUE WELSH BAPTISTS. 201

tidings of great joy." The door was reluctantly opened, as it were between joy and fear. Having deliberately seated him- self, he said : *' I am come to show you what great things God has done for me. He loved me with an eternal love. He redeemed me from the curse of the law, and the thrcatenings of vindictive justice. He saved me from the power and the do- minion of sin. He cast out the devils out of my heart, and made that heart which was a den of thieves, the temple of the Holy Spirit. I cannot tell you how much I love the Savior. Jesus Christ is the foundation of my hope, the object of my faith, and the centre of my affections. I can venture my im- mortal soul upon him. He is my best friend. He is altoge- ther lovely — the chief among ten thousand. He is my wis- dom, righteousness, sanctification, and redemption. There is enough in him to make a poor sinner rich, and a miserable sinner, happy. His "flesh and blood is my food — his right- eousness, my wedding-garment — and his blood is efficacious to cleanse me from all my sins. Through him I can obtain eter- nal life; for he is the brightness of the Father's glory, and the express image of his person — in whom dwelleth all the fullness of the Godhead bodily. He deserves my highest esteem, and my warmest gratitude. Unto him who loved me with an eter- nal love, and washed me in his own blood — unto him be the glory, dominion, and power, for ever and ever ! For he has rescued my soul from hell. He plucked me as a brand out of the burning. He took me out of the miry clay, and out of a horrible pit. He set my feet upon a reck, and established my goings, and put in my mouth a new scng of praise and glory to him! Glory to him for ever! — Glory to God in the highest! — Glory to God, for ever and ever! Let the whole earth praise him! — Yea, let all the people praise him."

It is beyond the power of the strongest imagination to con^ ceive the joy and gladness of this family. The joy of sea- faring men delivered from being shipwrecked — the joy of a man delivered from a burning house — the joy of not being found guilty to a criminal at the bar — the joy of receiving pardon to a con- demned malefactor — the joy of freedom to a prisoner of war,— is nothing in comparison to the joy of him who is delivered from going down to the pit of eternal destruction. For it is a joy unspeakable and full of glory.

In speaking from these words—

I. We would notice Christ's mission into the world to destroy the works of the devil.

202 nXSTORY OF

IL His qualifications for that important work : He is both God and man — the Son of God most high.

III. The awful state and condition of those people, who love the things of the world more than Jesus Christ — who join thd Gadarenes in saying unto Christ, Depart from us.

According to the best information we can obtain, there ara at present in Wales, 250 Baptist meeting-houses, and about as many other stated preaching places, for lectures on Sunday and weekday evenings, which are regularly supplied with the preach- ing of the gospel by Baptist ministers, not once a month, but every tveek, and in some places, three or four times a week, be- sides Lord's-days. This is owing, not only to the number, but also to the diligence of the Welsh preachers, and to a plan which is there adopted to defray their travelling expenses, as well as an acknowledgment ©f gratitude from the churches for their labors of love. Although the Welsh churches do not give much to their ministers, yet an instance has never occurred of their letting a regular minister, in good standing, go from them without giving him something.

The travelling preachers receive a stated sum for each ser- mon, so that a man of strong constitution, who can preach twice every day, as Christmas Evans, John Elias, and others do, would receive a considerable amount for his services. For this purpose the churches have a fund, or treasury, into which the people cast their contributions, so that no collection is made when the minister is present. The whole number of Baptist communicants in Wales, is about 35,000.

CONTENTS

Page

The origin of the Welsh people, 5

The Romans* Invasion of Britain, 6

The Introduction of Christianity into Britain, 7

Faganus and Domicanus preaching in Britain, 7

King Lucius embracing Christianity, 8

Pagan Persecution, 8

Alban, Aaron, and Julian, suffered martyrdom, 9

Constantine embracing Christianity, 10

The Saxons driving the Welsh from England into Wales, . . .11

Welsh Ministers, Vi

Austin's Debate on Baptism, 14

Baptist principles maintained by the Welsh, from the year 68 to the pre- sent time, . 14

The Baptists in the Vale of Carleon, 18

The difference between the ancient Baptists, and the Baptists who de- scended from the Church of Rome and the Episcopal Church, . 19

The Baptists in the Vale of Olchon, 19

The Reformation, 22

Biography of Walter Brute and others, 22

Welsh Baptist Ministers, . 22

History of Welsh Churches, 82

Llantrisaint Church, 85

Dolau, .86

Swansea, 89

Llanbryn-mair, 91

Wrexham, 93

Llanwenarth, 96

Hengoed, , . . . 101

Rhydwilim, 107

Rehoboth, 113

Blaenau, 119

Maesyberllan, 120

Glascwn, , .... 122

Cilfowyr, *. ... 122

Penyfay, . . 135

Newbridge, 136

Moleston, 143

Llanelly, 144

Aberduar, 145

Usk, 149

lianglophan, . . . . 150

k

204 COis'TENTS,

Page

Betheeda, 151

Craigfargoed, 152

Glyneeiriog, 153

Ebenezer, I54

Vn^7&, S Carmarthen. - 157

Recapitulation, 159

Welsh Associations, 187

Specimens of Welsh preaching, 193

Meeting-houses, &c^ in Wales, - . . - . - . . 20

i

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