Part 5

“5. It is in vain to urge objections against these powerful gales of divine influence, and allege that it is under the ministry of the illiterate preachers of Wales only they are experienced. Harris, Rowlands, and the two Williamses were not so, for they had been brought up for the established church. Whitefield and Edwards were men of education, and they preached the doctrine which in England is considered evangelical.

“6. It is also beside the point to affirm that only persons of no weight, that is, ignorant boys and girls, are in the habit of thus rejoicing and praising God in His temple; for it is certain, that those who express their joy in this manner possess so much sound experimental knowledge, as to make them eminent in that respect. I have listened to many of them in the midst of their enjoyment, and have often been delighted while they repeated true, evangelical, and substantial stanzas, replete with profound sentiment: for in such seasons, they could find out the very best, which made impressions on their memories; and these rapturous feelings developed them, as if the tongue were moved by the heat and force of the fire within. And many other things of an evangelical and gracious character they will utter on these joyful occasions, with such heavenly eloquence as would be inimitable, and impracticable even for themselves to utter with the same effect, without enjoying these meltings of spirit. This enjoyment is accompanied by many tears and much tenderness of heart: nor are persons of a dry spirit and hard heart ever regarded as fit subjects for this work of praise, in these blessed seasons of Christian enjoyment. It does not accord with any, but with him whose heart melts like wax, and runs in the form and mould of the gospel.

“7. There is no way in which churches or particular persons may enjoy this heavenly ecstasy, but by walking with God, and by cultivating a spirit of watchfulness and prayer, which shows its pure and holy character. It awakens watchfulness against all evil tempers, improper expressions, and wicked actions, lest the sense of it should be lost. Such a frame of mind cannot be expected by living in sin. These individuals come to the house of God with an earnest desire for this enjoyment, and dreading lest there should be a something in them which would cause God to deny them this unspeakable privilege. It is an exceedingly easy matter for a minister to manage a congregation while Christian enjoyment keeps them near to God. They are diligent and zealous, and ready for every good work. But it is very easy to offend this joyous spirit—or give it what name you please, enthusiasm, religious madness, or Welsh jumping, (its English name,)—and make it hide itself. A quarrel and disagreement in the church will occasion it to withdraw immediately. Indulging in sin, in word or deed, will soon put it to flight. It is like unto the angel formerly, who could not behold the sin of Israel without hiding himself; so is the angel of the _religious_ life of Wales, which proves him to be a holy angel, though he has the name of a ‘Welsh jumper.’ My prayer is, that this angel be a guard upon every congregation, and that none should do any thing to offend him. It is an exceedingly powerful assistant to accompany us through the wilderness. But the individual that has not felt its happy influences, has nothing to lose; hence he does not dread a dry meeting and a hard prayer, for they are all the same to him; but the people of this enjoyment pray before prayer, and before hearing, that they may meet with God in them.

“8. The seasons when these blessings are vouchsafed to the churches of Wales, are to be noticed. It is generally at a time when the cause of religion is at a low ebb—all gone to slumber. This happy spirit of enjoyment, like the angel of the pillar of fire, appears when there is distress, and every thing at the worst. Its approach to the congregation is like the glory of God returning to the temple of old; it creates a stir among the brethren,—they have a new prayer, and a new spirit given them to worship God. This will lay hold of another,—some new strength and light will appear in the pulpit, until it will be imagined that the preacher’s voice is altered, and that his spirit is become more evangelical, and that he preaches with a more excellent savor than usual. Tenderness will descend upon the members, and it will be seen that Mr. Wet-eyes and Mr. Amen have taken their place among them. The heavenly gale will reach some of the old backsliders, and they are brought with weeping to seek their forfeited privilege. By this time the sound of Almighty God will be heard in the outer court, beginning to move the hearers like a mighty wind shaking the forest. In these seasons of refreshing from the presence of the Lord some churches will receive, in the course of a year, additions of one hundred, others a hundred and fifty, and some others upwards of two hundred new members. Sometimes, the gale seems as if it blew upon the outer court—upon the hearers, and the young people from ten to fifteen years of age—when nothing extraordinary appears in the light and effect of the ministry, nor in the church; but afterwards making its way through the outer court to rouse the inner court, until a great concern is awakened for the state of the soul. But observe: The revival that begins in the church, and proceeds from thence to the world, and not that which commences outside of the church, is more frequent, and more efficient in its converts, for the pangs of labor are to begin in Zion.

“9. Again, it may be remarked that the happy effects which follow these powerful revivals, evince their nature. They are certain, where they are strong, to bend the oaks of Bashan—men of strong and sturdy minds, and haughty hearts—to attend the ministry of the word. They will bring all the ships of Tarshish, the merchants of this world, into the harbor of hearing. The power of the day of the Lord will raze all the walls of bigotry to the foundations. The thoughts of eternal realities, and the spirit of worship, are by these blessings diffused abroad, and family worship is established in scores of families, where a few months before no regard was had unto it. The door of such a district, thus opened by the powers of the world to come, shall not be closed against the hearers of the gospel, until a goodly number of souls are there converted unto God. Where the living waters flow, dead fish are made alive by its virtues.

“10. Since the first appearing of these gracious gifts at Llangeitho, under the ministry of Mr. Rowlands, they have been showers of blessings, which are poured down on the congregations of the Baptists and Congregationalists as well as the Calvinistic Methodists; and sometimes one of these denominations is favored with them, whilst the others are destitute. These refreshing seasons were, at times, experienced in a very powerful manner at Llangeitho, for about fifty years; that is, all the period of Mr. Rowlands’ ministrations in that church. About two thousand persons assembled there for communion once a month, from the several counties of Wales, even in winter, and about three thousand in the summer season; which rendered it the most extraordinary place in Europe, and beyond a doubt, hundreds of those who assembled there, on such occasions, are now in heaven singing the new song. If to live on the merits of Christ, to fear God, and praise him, and lead a sober and righteous life, is an evidence of a godly state, then this was visible _at that time_ at Llangeitho.”

CAERNARVON.

Mr. Evans’ next settlement was in Caernarvon. The Baptist interest in that town was in a feeble and languishing condition. The church numbered about thirty members, but they were chiefly of the lowest class, and sadly disunited. They had a decent house of worship, but it was involved in a debt of £800. “All things,” said Mr. Evans, “seemed like a waste howling wilderness; yea, a habitation of dragons, where they made their rest night and day.” Some advised the dissolution of the church, but he thought better to attempt its reformation. His coming produced quite a sensation through the town. His first congregation was very large, and for some time multitudes flocked to his ministry, but they were only accidental hearers, generally members of other churches, who, when they had satisfied their curiosity, returned to their own places of worship. His Welsh biographer mentions with commendation the sympathy and help which he received from the Wesleyan and the Calvinistic Methodists, and Mr. Evans himself calls them the Aarons and the Hurs that sustained his hands in Caernarvon.

His labors and zeal in this place were not less than in Caerphilly and Cardiff; but owing to many unfavorable circumstances, his success was far inferior. During the first year, however, he reduced the chaos around him to some incipient order; and was enabled, by the payment of a mortgage upon the church, to save it from sheriff’s sale. He employed a Mr. Edwards to travel into England, Ireland, and Scotland, and make collections for this purpose. Mr. Evans was already known extensively, as the author of the celebrated Specimen of Welsh Preaching, which had been translated into English, and published in many of the periodicals, eliciting universal admiration. Mr. Edwards had this piece reprinted, and distributed the copies wherever he went, thus making known the pastor of the church for which he solicited pecuniary aid.

Though the aged servant of God saw few conversions from his labors in Caernarvon, the seed which he sowed in tears upon that sterile soil has sprung up since his decease, and others have gathered the harvest. The Baptist church there has experienced a gracious revival, and many of the new converts attribute their salvation, under God, to Christmas Evans.

While in Caernarvon he penned in his journal the following pious reflections: “I have been thinking of the great goodness of the Lord unto me throughout my unworthy ministry, and now, in my old age, I see the work prospering wonderfully in my hand, so that there is reason to think that I am in some degree a blessing to the church, when I might have been a burden to it, or rather a curse, by which she might have been induced to wish me laid in the earth, that I might no longer prevent the progress of the work. Thanks be to God, that it is not so! though I deserve no better; yet I am in the land of mercy. This is unto me according to the manner of God unto his people. My path in the valley, the dangers, and the precipices of destruction upon which I have stood, rushes into my thoughts, and also the sinking of many in death, and the downfall of others by immorality, and their burial in Kibroth-Hattaavah, the graves of inordinate desire; together with the withering, the feebleness, and the unfruitfulness of some through the influence of a secret departure from God, and of walking in the hidden paths that lead to apostasy.”

PULPIT POPULARITY.

Mr. Evans’ popularity in the pulpit was never greater than during the last few years of his life. His descriptive powers, which were transcendent from the first, improved to the day of his death. His services were always solicited at the anniversaries of the Missionary and Bible societies in Caernarvon, and the mayor of that town once made him a handsome present for a temperance speech which he delivered there.

In 1834, he preached at the Holyhead association. His text was Heb. vi. 18. There were many seamen present; and beautifully did the preacher describe the believer’s hope, “the anchor of the soul;” and eloquently did he set forth the necessity of its having, not a bare rock, but a rock covered with clay—not abstract divinity, but “God manifest in the flesh,”—in order that its hold may be “sure and steadfast,” securing the Christian against spiritual shipwreck amid the many storms of the World!

The last association he ever attended in Anglesea was held in the same place, in 1837. On that occasion he preached from Col. ii. 14, 15. This sermon was one of the most effective he ever delivered. “The powerful manner,” says one of his friends “in which he described the enemies, who were like unicorns and strong bulls of Bashan, and all the little elves—the great roaring lion, together with all the hosts and principalities and powers of hell, death, and the grave, giving way when Christ cried, ‘It is finished,’ was indescribably grand and majestic: one might have thought that the scene was actually before the eye, and that Jesus could be then seen laying hold of the powers of darkness, casting them forth, and making a show of them openly.”

INTERESTING LETTER.

We insert in this place an interesting letter written during Mr. Evans’ residence at Caernarvon.

“Beloved Brother: * * * I write to you, August 5, 1836, in the seventieth year of my age, and in the fiftieth of my ministry, after conversing much with ministerial brethren, earnestly desiring to see our associational union brought into action by representatives of the churches, with a view to promote a determination,—1. To bear each other’s burden more efficiently in the denomination to which we belong. I lament the deficiency in this point, and ardently wish to see it effectually remedied. 2. To watch over and promote a holy conversation among all the members and all the preachers in a more efficient manner, to prevent persons of unbecoming conversation from obtaining privileges in any church, when they have been excluded in another, for that would occasion spots and blemishes to appear on the bright countenance of the ministry. The associational union, in which all the churches of the same faith and order join, should be a defence of the independence of the churches through their representatives: it should also operate as a sort of check upon independency, lest it should become opposed to the general good, and frustrate the co-operation of the whole body. _That they may all be one_, is the motto.

“Respecting church discipline. We cannot be certain that we are doing right by administering the same punishment to all offenders, even for the same offence; for the general character weighs heavily in the balance of discipline. Also a distinction should be made between the seducer and the seduced; and between being overcome, or falling into sin, and living habitually in sin, and following it as a slave following his master. The denial of Peter, from weakness, and without previous deliberation, was very different from the betrayal of Judas, and his intentional selling of Christ. The different characters of Saul, king of Israel, and that of David, required different treatment in discipline on account of their offences. The Lord’s discipline upon Saul was that of a rod of iron, but upon David the correcting rod of a father, for his good, that he might be a partaker of his holiness.

“There are two things, brother, which we ought to avoid in the exercise of discipline. 1. We should avoid too great severity on the one part, and 2, too much leniency on the other part. Wisdom is necessary here to distinguish the different characters, those who require severity, and those who claim tenderness: the two are to be found blended in the principle of evangelical discipline. A difference is to be made betwixt some who may have been companions in the same crime; snatching some of them as brands from the burning. The ground of the distinction lies in the different amount of guilt which subsists between the seducer and the seduced.

“I have witnessed danger, and have sustained some harm myself, and seen harm done in churches, by exercising tenderness towards some persons, in the vain hope of their reformation. Receiving verbal testimony or mere fluent acknowledgments from their lips, without waiting for fruit in action also: some having been often accused, and as often turning to the refuges frequented by them. I never exercised tenderness towards such as these, without being repaid by them afterwards, if they had opportunity. Shimei-like, they would curse me after having shed the best oil of tenderness on their heads. There are some in the Christian church like Jezebel; and there are some in our congregations like Joab, the son of Zeruiah, that you can scarce discipline them without rending the kingdom, until they become ripe for judgment; for they hardly ever repent, more than did Joab and Shimei; they are ultimately suddenly broken, without any danger to the church from their fall.

“I perceive that the Scriptures make a difference between one that falls into sin, and one wallowing in it; between one overtaken by a party of marauders, and dragged into the camp, and made drunk at supper, and one like Judas, going to the party, and being secretly one of them, having pistols as they had: such are hypocrites. I have many times been the advocate of the fallen, and in a variety of instances have observed this operating beneficially for the church. Sometimes I have found those who had been spared upon their own verbal contrition, blessing God for his long forbearance of them, and also their spiritual brethren, who had in a manner set their bones; as the Scripture hath it, ‘Restore such an one in the spirit of meekness.’

“We should be careful that discretion and love be in exercise, though in strife and contention it be not always an easy matter to do this. When the beasts of dissension get loose from the caravan, Satan sometimes drives them through the streets of Zion, that they may enter the houses of the inhabitants; and like the lioness that escaped from the keepers at Shrewsbury, and attacked the foremost horse in the carriage; {53} so contentions frequently attack the leaders, in order to stop the carriage of the ministry as it travels on in the labors of the pulpit. In the midst of the noise of strife, the man of God must raise his voice to heaven for courage and tenderness, so that the oil of Christ’s love to the souls of men may be found in the oil-flagon of reproof, which is poured on the head; for if anger and revenge enter in, they will drop, like the spider in Germany, into the pot, and that will prevent the salutary effect of the oil, because the poison of wrath is mixed with it. The righteousness of God cannot be fulfilled in this manner in the discipline. O! brother, who is sufficient for these things, without constant help from heaven? How awful is this place! This is the house of God and the gate of heaven—and here is a ladder by which we may climb up for help; and a school in which we may learn how to conduct ourselves in the house of God.

“You cannot but be conscious, brother, of the great difficulty there is not to speak unadvisedly with our lips, as did Moses whilst drawing water for the rebellious Israelites. The rebellion of the people had imbittered his spirit, so that his obduracy stood like a cloud between the people and the tenderness of the Lord, when he was showing mercy upon them by giving them water. Moses upbraided their rebellion instead of showing mercy, as the dispensation of God now required; a dispensation which contained in it a secret intimation of the great mercy to be shown by the death of Christ on the cross. Their strife was the cause of imbittering the spirit of Moses, yet he should have possessed his soul in patience.

“There are two things, brother, which you should observe: First, you will be called upon to attend to causes of contention; and you will find persons so hardened, that you will not be able to obtain weapons in all the armory of God’s word that will terrify them and make them afraid of entering their old haunts. Such are persons without faith, and without the fear of God and the love of Christ influencing their minds; and though you warn them of the consequences of their contentions, that they are likely to deprive them of the privileges of the house of God, and thus forfeit the promised land, yet they stand unmoved, nothing terrified, for they value the flesh-pots of Egypt and their livelihood there, more than the manna and the land of promise. You cannot frighten them by speaking of the danger and loss of the immunities of the church below, or that above; Esau-like, they will sell their birthright as Christian professors for a mess of pottage. A man who has no money is not afraid to meet with robbers in the wood; but the individual that has gold to lose will be cautious and watchful, lest he should be robbed of his property. On a night of great storm, when ships are broken to pieces and sinking, a person who has no share in any of them will not tremble or feel any concern on their account. Thus there are some men concerning whom it is impossible to make them dread going out among the rapacious beasts of backslidings, and no storms can keep them in fear. Their spirit is one with the marauders, and they have no care, for they have nothing to lose in the tempests that blow upon the cause of the religion of Christ. These are the tares, or the children of the wicked one, in the church.