O  PRINCETON,   N.   J.  <f> 
 
 BX  5596   .R4  1883 
 Rees,  Thomas,  1815-1885 
 History  of  Protestant 
 nonconformity  in  Wales 
 
 Skelf. 
 
 Number, 
 
Digitized  by  the  Internet  Archive 
 in  2015 
 
 https://archive.org/details/historyofprotestOOrees 
 
HISTORY 
 
 OF 
 
 Protestant  Nonconformity 
 in  Wales, 
 
 FROM  ITS  RISE  IN  1633  TO  THE  PRESENT 
 TIME. 
 
 BY 
 
 THOMAS*  REE  S,  D.  D. 
 
 SECOND  EDITION, 
 
 REVISED  AND  CONSIDERABLY  ENLARGED. 
 
 HonDon : 
 
 JOHN  SNOW  AND  CO., 
 IVY  LANE,   PATERNOSTER  ROW. 
 
 MDCCCLXXXIII. 
 
 (All  rights  rese/i'ed.) 
 
DEDICATION. 
 
 To  the  Reverends 
 
 E.  Herber  Evans,  Congregational  Minister,  Caernarvon  ; 
 
 David  Saunders,  Calvinistic  Methodist  Minister,  Swansea; 
 
 A.  Jones  Parry,  Baptist  Minister,  Swansea  ; 
 
 and 
 
 David  Evans  (Degar),  Wesleyan  Minister,  Swansea. 
 
 ©eloteti  Brethren, 
 
 I  dedicate  this  Edition  of  the 
 History  of  Protestant  Nonconformity  in  Wales, 
 the  result  of  my  researches  for  forty  years, 
 
 TO  YOU, 
 
 both  as  representative  Ministers  in  your  respective  denominations, 
 and  also 
 
 as  forming  by  age  and  service  a  bond  of  union  between  the  elder  and  the 
 younger  generations  of  Welsh  Nonconformist  Ministers, 
 
 C2ttf)  earnest  draper 
 
 that  your  valuable  lives  may  be  long  spared  to  advance  the  good  work 
 commenced  two  hundred  and  fifty  years  ago  by  the  worthy 
 Fathers  of  Welsh  Nonconformity, 
 and  carried  on  in  subsequent  ages  by  a  succession  of  able,  faithful,  and 
 self-denying  men  ; 
 
 and  to  urge  and  encourage  your  younger  brethren  to  cling  tenaciously  to 
 the  principles  and  the  evangelical  views  of  their  illustrious  Forefathers, 
 so  that  the  Religion  which  has  proved  such  an  inestimable  blessing 
 to  the  Welsh  nation  may  still  flourish  more  and  more, 
 until  all  the  inhabitants  of  our  country  become  the 
 devoted  followers  of  the  Lord  Jesus. 
 
 I  am,  beloved  Brethren, 
 
 Your  fellow  servant  in  Christ, 
 
 THE  AUTHOR. 
 
PREFACE  TO  THE  SECOND  EDITION. 
 
 HE  first  Edition  of  this  work  was  published  in  the 
 year  1861,  and  two  thousand  copies  of  it  were  sold 
 in  a  very  short  time.  Subsequent  Episcopal  and 
 Dissenting  historians  have  repeatedly  referred  to  it 
 as  an  authority.  During  the  last  twenty-one  years  the  Author 
 discovered  several  manuscripts  in  the  Record  Office,  the  British 
 Museum,  &c,  throwing  additional  light  on  the  history  of 
 religion  in  the  Principality.  These  valuable  documents  were 
 carefully  copied,  and  are  incorporated  in  the  present  edition,  so 
 that  it  contains  nearly  one-fifth  more  matter  than  the  first. 
 
 In  revising  the  work  for  this  edition,  all  errors  which  the 
 Author  himself  discovered,  and  those  pointed  out  to  him  by 
 others,  have  been  corrected.  It  has  been  his  careful  aim,  in 
 composing  and  revising  the  work,  to  avoid  writing  any  sentence 
 calculated  to  wound  the  feelings  of  any  one  ;  but  he  has  not 
 quite  succeeded.  His  remarks  on  the  improper  behaviour  of 
 some  of  the  founders  of  the  Society  of  Friends  in  Wales 
 greatly  irritated  his  good  friend,  the  late  Mr.  Jonathan  Rees,  of 
 Neath,  and  his  statement  regarding  the  state  of  religion  in 
 Wales  previous  to  the  rise  of  Methodism  has  somewhat  dis- 
 pleased his  valued  friend  and  fellow-townsman,  the  Rev.  W. 
 Williams.  Though  the  good  men  who  founded  all  the  deno- 
 minations were  imperfect,  and  some  of  them  narrow-minded 
 and  imprudent,  yet  we  should  not  on  that  account  regard  them 
 
vi  PREFACE  TO  THE  SECOND  EDITION. 
 
 as  "  base  "  characters,  and  say  that  their  history  was  not  worthy 
 to  be  written.  They  were  good,  godly,  and  valuable  men,  not- 
 withstanding their  petty  prejudices  and  imperfections. 
 
 Mr.  Williams's  statement  that  numbers  of  the  Nonconformists 
 of  Wales  were  Unitarians  before  the  beginning  of  the  Metho- 
 dist Revival  is  incorrect.  There  were  no  avowed  Unitarians  in 
 Wales  until  the  close  of  the  last  century.  There  were  a  few 
 Arminians  among  the  Nonconformists  nine  or  ten  years 
 before  the  breaking  out  of  the  great  Revival,  and  that  Ar- 
 minianism,  or  rather  Pelagianism,  gradually  developed  into 
 Arianism,  and  ultimately  into  Unitarianism,  but  not  till  after 
 the  lapse  of  forty  or  fifty  years  subsequent  to  the  rise  of 
 Methodism. 
 
 The  Author  begs  to  express  his  warmest  thanks  to  the  friends 
 who  have  rendered  him  assistance  in  various  ways,  and  espe- 
 cially to  his  highly  esteemed  brother,  the  Rev.  John  Rees,  of 
 Rodborough,  Gloucestershire,  who  has  kindly  consented  to 
 undertake  the  tedious  task  of  preparing  the  copious  index 
 appended  to  the  volume. 
 
 This  record  of  the  labours,  the  sufferings,  the  fidelity  to  their 
 principles  and  convictions,  and  the  successes  of  the  good  men 
 to  whom,  under  God,  Wales  is  indebted  for  all  the  privileges 
 and  liberty  which  it  enjoys  in  this  age,  should  inspire  us  all 
 with  unwavering  determination  to  tread  in  the  footsteps  of 
 those  worthies.  That  such  may  be  the  case  is  the  hope  and 
 the  prayer  of  the  Author. 
 
 Swansea,  March  31,  1883. 
 
PREFACE  TO  THE   FIRST  EDITION. 
 
 |HE  history  of  Nonconformity  in  Wales  has  hitherto 
 been  comparatively  unknown  to  English  readers. 
 There  is  not,  among  the  endless  variety  of  works, 
 on  almost  every  conceivable  subject,  with  which 
 English  literature  abounds,  a  single  volume  on  the  rise  and 
 progress  of  Nonconformity  in  the  Principality.  To  supply  that 
 defect  is  the  design  of  the  present  work. 
 
 The  public  is  to  decide  how  worthy  of  his  subject  the  Author 
 has  accomplished  his  task.  The  time,  the  labour,  and  the 
 expense  of  collecting  and  arranging  the  materials  have  been 
 so  enormous,  to  a  person  in  his  circumstances,  that,  had  he 
 foreseen  them,  it  is  doubtful  whether  he  could  have  mustered 
 courage  to  undertake  the  work.  However,  he  has  now  the 
 satisfaction  of  offering  to  the  public  the  fruit  of  hard  and 
 expensive  labour,  and  not  what  has  cost  him  nothing. 
 
 It  has  been  the  Author's  aim  throughout  to  give  a  fair 
 statement  of  facts,  and  to  leave  those  facts  to  speak  for  them- 
 selves, without  interspersing  among  them  long  dissertations  of 
 his  own.  Firmly  attached  as  he  is  to  his  own  creed,  he  has 
 written  this  volume  under  the  impression  that  it  is  not  within 
 the  province  of  an  historian  to  criticise  the  creeds  of  other 
 people.  If  he  has  written  any  sentence  which  may  give  a  just 
 cause  of  offence  to  any  party,  he  can  assure  his  readers  that  he 
 
Vlll 
 
 PREFACE  TO  THE  FIRST  EDITION. 
 
 did  it  unintentionally ;  but  should  the  facts  which  he  has  put 
 together  offend  any  one,  he  is  not  to  be  held  responsible  for 
 that. 
 
 While  the  Author  fearlessly  offers  his  statement  of  facts  to 
 the  severest  criticism,  he  must  throw  himself  on  the  mercy  of 
 his  critics  in  regard  to  the  style  of  the  composition.  He  has 
 written  the  volume  amidst  the  numerous  and  anxious  cares  of 
 a  large  pastoral  charge,  and  the  repeated  calls  of  public  move- 
 ments connected  with  the  denomination  to  which  he  has  the 
 honour  to  belong.  He  may  also  be  permitted  to  state,  that  all 
 his  knowledge  of  the  English  language  has  been  acquired  after 
 the  twentieth  year  of  his  age,  without  the  assistance  of  any 
 tutor.  He  therefore  ventures  to  indulge  the  hope,  should 
 these  facts  be  taken  into  consideration,  that  no  honourable 
 reader  or  reviewer  will  criticise  his  style  with  much  severity. 
 
 The  Author  begs  to  express  his  gratitude  and  obligations  to 
 a  large  number  of  gentlemen  and  friends,  for  the  loan  of  rare 
 manuscripts  and  printed  books,  and  assistance  rendered  in 
 various  other  ways.  The  Revs.  John  Griffiths,  A.M.,  and  Dr. 
 Joseph  Romilly,  keepers  of  the  Archives  at  Oxford  and  Cam- 
 bridge, have  promptly  replied  to  his  repeated  inquiries,  and 
 favoured  him  with  valuable  extracts  from  the  registers  of  the 
 Universities,  by  which  he  has  been  enabled  to  give  the  ages, 
 birth-places,  &c,  of  several  of  the  founders  of  Welsh  Noncon- 
 formity. The  Revs.  D.  Charles,  B.A.,  president  of  Trevecca 
 College ;  J.  Morris  and  W.  Roberts,  of  Brecon  College ;  W. 
 Thomas,  of  Bwlchnewydd  ;  W.  Roberts,  of  Blaenau  ;  J,  Emlyn 
 Jones,  A.  M.  R.  Ellis,  of  Sirhowy ;  W.  Rowlands,  Wesleyan 
 minister ;  Dr.  Morton  Brown,  of  Cheltenham ;  Dr.  Waddington, 
 of  London  ;  George  Lewis,  of  Blackwood  ;  B.  Hanbury,  Esq., 
 Joseph  Joseph,  Esq.,  F.S.A.,  of  Brecon;  Joshua  Wilson,  Esq., 
 Henry  Rutt,  Esq.,  of  London  ;  Mrs.  Brown,  of  Liverpool,  &c, 
 have  materially  assisted  him.  But  he  wishes  to  refer  particu- 
 larly to  his  excellent  countryman,  Walter  D.  Jeremy,  Esq., 
 A.M.,  of  London,  who  kindly  assisted  him  to  find  out  a  vast 
 number  of  old  manuscripts,  to  which  he  had  access,  at  Redcross 
 Street  Library,  and  elsewhere.  Mr.  Knyvett,  of  Lambeth 
 Palace,  Mr.  Cogan,  of  Redcross  Street  Library,  and  the  attend- 
 
PREFACE  TO  THE  FIRST  EDITION. 
 
 ants  at  the  British  Museum,  and  other  public  libraries,  have 
 also  been  very  obliging. 
 
 Should  this  humble  production  be  in  some  measure  the 
 means  of  promoting  the  cause  of  religion  and  religious  liberty, 
 the  Author  will  be  amply  rewarded  for  his  labour. 
 
 Beaufort,  Monmouthshire, 
 May  i,  1 86 1. 
 
By  the  Same  Author. 
 
 MISCELLANEOUS  PAPERS 
 
 ON 
 
 SUBJECTS  RELATING  TO  WALES. 
 
 Crown  8vo.    Price  2s.  cloth. 
 Contents. 
 
 The  Resources  of  Wales — The  Working  Classes  of  Wales — The  Work- 
 ing Classes  of  Wales  and  Religious  Institutions — The  Alleged  Unchastity 
 of  Wales — Education  in  Wales — Welsh  Literature — The  Church  Estab- 
 lishment in  Wales  in  relation  to  the  Welsh  People — Welsh  Dissent — The 
 Congregational  Churches  of  Wales — The  Great  Revivals  in  Wales,  &c. 
 
 JOHN  SNOW  AND  CO., 
 2,  IVY  LANE,  PATERNOSTER  ROW,  LONDON. 
 
CONTENTS. 
 
 INTRODUCTION. 
 
 Containing  a  Sketch  of  the  Religious  State  of  the  Principality,  from 
 the  Reformation  to  the  rise  of  Nonconformity 
 
 CHAPTER  I. 
 
 History  of  Nonconformity,  from  its  rise,  a.d.  1633,  to  the  Com- 
 mencement of  the  Civil  Wars,  a.d.  1642  .... 
 
 CHAPTER  II. 
 
 From  the  Commencement  of  the  Civil  Wars  to  the  Act  of  Uni- 
 formity, A.D.  1642 — 1662   
 
 CHAPTER  III. 
 From  the  Act  of  Uniformity  to  the  Revolution,  a.d.  1662 — 1688 
 
 CHAPTER  IV. 
 
 From  the  Revolution  to  the  rise  of  Calvinistic  Methodism,  a.d. 
 1688— 1735  
 
 CHAPTER  V. 
 
 From  the  rise  of  Calvinistic  Methodism  to  the  close  of  the 
 Eighteenth  Century,  a.d.  1735 — 1800  . 
 
xii 
 
 CONTENTS. 
 
 CHAPTER  VI. 
 
 PAGE 
 
 From  A.D.  1801  to  1861   418 
 
 CHAPTER  VII. 
 
 From  a.d.  1 86 1  to  1882   454 
 
 CHAPTER  VIII. 
 
 Historical  Sketch  of  the  Colleges  of  the  Welsh  Nonconformists, 
 
 from  a.d.  1662  to  the  present  time   493 
 
 Appendix   5°9 
 
 Index 
 
 517 
 
PROTESTANT  NONCONFORMITY 
 IN  WALES. 
 
 INTRODUCTION. 
 
 Interesting  Character  of  the  Subject— Moral  and  Religious  State  of  the  Welsh 
 Nation  from  the  Year  1534  to  the  Rise  of  Nonconformity — The 
 Degraded  Character  and  Negligence  of  the  Clergy — Consequent  Moral 
 Degradation  of  the  People — The  Translation  of  the  Bible— Lives  and 
 Labours  of  Sir  John  Price,  W.  Salesbury,  Bishops  Davies,  Morgan,  and 
 Parry,  John  Penry,  Rees  Prichard — The  Founders  of  Nonconformity. 
 
 |HE  History  of  Protestant  Nonconformity  in  the 
 Principality  of  Wales  is  a  subject  so  full  of  general 
 interest  that  its  study  cannot  fail  to  be  instructive 
 to  the  Christian,  the  Patriot,  and  the  Politician. 
 A  movement,  commenced  by  a  few  persecuted  clergymen  of 
 the  Established  Church,  which  in  the  course  of  two  centuries 
 resulted  in  the  elevation  of  the  Welsh  from  the  depths  of 
 moral  degradation,  ignorance,  and  superstition,  to  the  highest 
 rank  amongst  the  enlightened  Protestant  nations  of  the  world, 
 not  only  without  the  aid  and  countenance  of  the  State  and  the 
 upper  class,  but  under  their  frowns  and  against  their  most 
 bitter  and  hostile  opposition,  to  say  the  least,  deserves  the 
 thoughtful  consideration  of  all  thinking  men,  whatever  their 
 religious  or  political  opinions  may  be. 
 
 In  order  to  understand  the  circumstances  in  which  Welsh 
 Nonconformity  originated,  it  is  necessary  to  glance  at  the 
 
2 
 
 HISTORY  OF  PROTESTANT 
 
 moral  and  religious  condition  of  the  Principality,  from  the 
 dawn  of  the  Reformation  to  the  time  when  the  first  Noncon- 
 formist church  was  formed,  and  at  the  lives  and  labours  of  the 
 few  worthies  who  endeavoured  to  enlighten  our  benighted 
 forefathers  during  that  period. 
 
 There  were  in  England,  early  in  the  sixteenth  century, 
 considerable  numbers  of  pious  and  learned  men,  who  sym- 
 pathized with  the  views  and  movements  of  Luther  and  the 
 other  continental  Reformers.  When  Henry  VIII.  quarrelled 
 with  the  Pope  in  the  year  1534,  they  availed  themselves  of 
 that  circumstance  to  promote  the  Reformation  in  this  country. 
 During  the  short  and  happy  reign  of  Edward  VI.  it  progressed 
 rapidly ;  but,  unhappily,  Wales  was  all  the  time  lying  unmoved 
 in  the  iron  chains  of  Popery,  and  the  most  disgusting  im- 
 morality, as  the  following  statement  of  an  impartial  historian 
 proves:  "Anno  1550.  As  to  the  success  of  the  Reformation, 
 it  went  on  but  slowly  in  the  parts  farther  distant  from  London. 
 In  Wales  the  people  ordinarily  carried  their  beads  about  with 
 them  to  church  and  used  them  in  prayer.  And  even  at  the 
 church  at  Caermarthen,  while  the  Bishop  was  at  the  com- 
 munion table  bare-headed  doing  his  devotions,  the  people 
 kneeled  there  and  knocked  their  breasts  at  the  sight  of  the 
 communion,  using  the  same  superstitious  ceremonies  as  they 
 had  used  in  times  past  before  the  mass.  They  brought  their 
 corpses  to  be  buried  with  songs  and  candles  lighted  up  about 
 them.  And  one  Dr.  Hughes  ministering  the  communion  in 
 the  cathedral  church  of  St.  David's  did,  after  the  popish 
 manner,  break  the  host  into  three  pieces,  putting  one  of  the 
 parts  into  the  cup  and  giving  a  whole  cake  to  the  communi- 
 cants without  breaking  the  same.  Also  this  country  was  very 
 infamous  for  concubinacy,  adultery,  and  incest.  Some  kept 
 four  concubines  together.  It  was  common  for  married  men 
 to  keep  concubines.  One  had  two  children  by  his  own 
 sister.  One  kept  two  sisters,  whereof  one  was  married  to 
 another  man.  One  kept  his  own  sister.  And  many  of  these 
 sinners  were  priests."1 
 
 The  only  attempts  made  at  this  time  to  enlighten  Wales,  as 
 1  Strype's  "  Ecclestiastical  Memorials,"  vol.  ii.  p.  357.    Ed.  1822. 
 
NONCONFORMITY  IN  WALES. 
 
 3 
 
 far  as  we  know,  were  the  publication  of  a  small  book  by  Sir 
 John  Price,  of  Brecon,  in  the  year  1546,  containing  a  translation 
 of  the  Lord's  Prayer,  the  Ten  Commandments,  and  the  Creed ; 
 and  a  translation  by  William  Salesbury  of  the  Psalms,  the 
 Gospels,  and  the  Epistles,  as  appointed  to  be  read  in  the 
 churches  at  the  celebration  of  the  Communion,  and  on 
 Sundays  and  fast  days,  published  in  the  year  1551.  These 
 were  the  first  books  printed  in  the  Welsh  language,  and  our 
 nation  is  indebted  to  two  pious  laymen  for  them.  11  This, 
 little  and  inconsiderable  as  it  may  be  thought,  seems  to  have 
 been  all  the  effect  the  Reformation  had  in  this  way  on  that 
 part  of  the  kingdom,  till  the  reign  of  Queen  Elizabeth ;  but 
 that  promised  and  produced  something  more  considerable."  1 
 
 To  "the  noble  army  of  martyrs"  in  the  reign  of  Queen 
 Mary,  Wales  only  furnished  three,  and  they  were  Englishmen ; 
 viz.,  Bishop  Farrar,  at  Caermarthen ;  Rawlins  White,  a  fisher- 
 man, at  Cardiff ;  and  William  Nicol,  a  simple  but  pious  man, 
 at  Haverfordwest.  It  is  probable  that  there  were  a  few 
 Anglicized  Welshmen  amongst  those  who  suffered  martyrdom 
 in  England  in  this  reign,  and  that  there  were  two  or  three 
 from  Wales  amongst  the  exiles  who  fled  to  the  continent,  and 
 returned  to  their  native  country  on  the  accession  of  Elizabeth. 
 But  the  mass  of  the  nation,  both  priests  and  people,  were 
 decided  Papists  ;  and  the  very  small  number  who  had  imbibed 
 Protestant  principles  were  by  no  means  men  of  such  energy  of 
 character,  brilliancy  of  talent,  and  elevated  piety,  as  the  state 
 of  the  nation,  and  the  circumstances  of  the  age,  required.  In 
 vain  we  search  the  history  of  the  Reformation  for  a  Welsh 
 Cranmer,  Latimer,  or  Knox.  The  Welsh  priests,  who,  on  the 
 accession  of  Mary,  renounced  their  nominal  Protestantism, 
 again,  as  a  body,  on  the  accession  of  Elizabeth,  renounced 
 their  Popery,  with  the  exception  of  three  of  the  four  bishops, 
 and  two  or  three  other  dignitaries.  A  nation  consigned  to 
 the  care  of  such  unprincipled  teachers  could  not  have 
 been  expected  to  make  any  progress  in  either  religion  or 
 morality. 
 
 1  Dr.  Llewelyn's  ' '  Historical  Account  of  the  Welsh  Versions  and  Editions  of 
 the  Bible,"  p.  4.  1768. 
 
4 
 
 HISTORY  OF  PROTESTANT 
 
 Dr.  Rowland  Meyrick,  Bishop  of  Bangor  in  the  year  1560, 
 addressed  the  following  inquiries  to  the  clergy  of  his  diocese  : 
 
 "  1.  Whether  they  and  every  one  of  them  have  preached  in 
 their  Cures  according  to  the  order  prescribed  in  the  third  and 
 fourth  articles  of  the  Queen's  injunctions. 
 
 "  2.  Whether  they  and  every  one  of  them  have  the  New 
 Testament  in  English  and  in  Latin  (and  the  paraphrase  of 
 Erasmus  upon  the  same)  of  their  own,  and  to  their  own  several 
 proper  use. 
 
 "  3.  How  many  chapters  of  the  New  Testament  in  English  or 
 in  Latin  have  they  and  every  one  of  them  conned  and  laboured 
 by  heart  since  the  Queen's  visitation ;  and  let  them  and  every 
 one  of  them  be  examined  in  that  behalf. 
 
 "  4.  How  many  of  them  be  resident  and  keep  houses,  and 
 where  doth  the  absent  remain. 
 
 "5.  How  many  of  them  be  concubinearies,  or  be  suspected  for 
 .such,  by  means  of  receiving  of  suspicious  women  to  their 
 'houses ;  and  how  many  of  them  are  notoriously  known  to  be 
 »married. 
 
 "  6.  Whether  the  parsons  and  vicars  do  serve  their  own  Cures 
 «or  else  they  have  curates,  and  what  be  the  names  of  such 
 .-curates."  1 
 
 The  fact  that  such  inquiries  were  made  is  a  sufficient  proof 
 •of  the  reputed  ignorance  and  the  immorality  of  the  professed 
 •religious  teachers  of  the  people.  No  wonder  that  Dr.  Meyrick 
 complained  that  he  had  only  two  preachers  in  all  his  diocese. 
 It  does  not  appear  that  the  state  of  the  other  dioceses  was 
 anything  better. 
 
 The  following  extract  from  Strype  gives  us  a  sad  view  of  the 
 state  of  morality  amongst  the  Welsh  clergy  at  this  time  :  "  In 
 the  latter  end  of  this  year,  1565,  to  wit,  in  February,  resolution 
 was  taken  for  the  speedy  supplying  of  two  Welsh  bishoprics ; 
 viz.,  that  of  Llandaff  and  that  of  Bangor;  the  former  of  which 
 had  been  two  or  three  years,  in  effect,  void,  and  wanted  a 
 vigilant  bishop  to  manage  that  diocese ;  which,  therefore,  the 
 archbishop,  in  the  year  1563,  had  earnestly  put  the  secretary 
 
 1  The  "  Archaelogia  Cambrensis,"  3rd  series,  vol.  ix.  p.  281.  Neal's  "History 
 of  the  Puritans,"  vol.  i.  p.  135.    Ed.  1823. 
 
NONCONFORMITY  IN  WALES. 
 
 5 
 
 in  mind  of.  But  the  great  dilapidations  had  so  impoverished 
 that  see,  that  few  that  were  honest  and  able  would  be  per- 
 suaded to  meddle'  with  it.  As  for  Bangor,  that  diocese  was 
 also  much  out  of  order,  there  being  no  preaching  used,  and 
 pensionary  concubinacy  openly  continued ;  which  was  allowance 
 of  concubines  to  the  clergy  by  paying  a  pension,  notwithstand- 
 ing the  liberty  of  marriage  granted.  And  the  archbishop  was 
 at  that  time  earnestly  solicited  to  have  such  a  commissioner 
 there  as  kept  openly  three  concubines,  as  men  of  good 
 reputation  offered  to  prove  before  him.  Things,  in  fine,  were 
 in  such  disorder  here,  that  our  archbishop  was  desired,  by 
 some  well  affected  of  that  country,  to  have  a  visitation,  and  to 
 set  such  order  there  as  whosoever  should  come  to  the  bishopric 
 should  be  forced  to  prosecute  it.  And  accordingly  a  visitation 
 was  instituted  the  next  year,  by  the  archbishop's  commission  to 
 Dr.  Yale,  which  did  great  good,  as  he  that  was  afterwards 
 bishop  there  wrote  him  word.  So  that  Wales  being  in  an  evil 
 condition  as  to  religion,  the  inhabitants  remaining  still  greatly 
 ignorant  and  superstitious,  the  Queen  left  it  particularly  to  the 
 care  of  the  archbishop  to  recommend  fit  persons  for  those  two 
 sees  now  to  be  disposed  of."  1 
 
 If  it  was  natural  to  expect  that  the  number  of  able  Pro- 
 testant ministers  would  have  been  but  small  for  some  years 
 after  the  sudden  enforcement  of  Protestantism  by  an  Act 
 of  Parliament  upon  a  popish  nation,  yet  an  improvement 
 might  have  been  reasonably  expected  in  course  of  time ; 
 but  history  proves  the  contrary.  Dr.  William  Hughes, 
 Bishop  of  St.  Asaph,  was  accused,  in  the  year  1587, 
 of  misgoverning  his  diocese,  and  of  tolerating  the  most 
 disgraceful  abuses.  When  the  case  was  inquired  into,  it 
 was  found  that  the  bishop  himself  held  sixteen  rich  livings  in 
 commendam ;  that  most  of  the  great  livings  were  in  the  pos- 
 session of  persons  who  lived  out  of  the  country  ;  that  one 
 person,  that  had  two  of  the  greatest  livings  in  the  diocese, 
 boarded  in  an  ale-house  ;  and  that  only  three  preachers  resided 
 upon  their  livings ;  viz.,  Dr.  David  Powell,  of  Ruabon,  Dr. 
 William  Morgan,  of  Llanrhaiadr-yn-Mochnant,  and  the  parson 
 
 1  Strype's  "  Life  of  Archbishop  Parker,"  vol.  i.  pp.  404-5.    Ed.  1821. 
 
6 
 
 HISTORY  OF  PROTESTANT 
 
 of  Llanvechan,  an  aged  man  about  eighty  years  old.1  The 
 testimony  of  our  pious,  earnest,  and  martyred  countryman, 
 John  Penry,  fully  confirms  these  glaring  facts.  "  Wales  is  said 
 to  be  in  a  tolerable  condition,  for  it  hath  many  preachers  of  a 
 long  time.  The  more  the  shame,  then,  for  them  that  it  hath  no 
 more  teaching.  This  I  dare  affirm  and  stand  to,  that  if  a  view 
 of  all  the  registries  in  Wales  be  taken,  the  name  of  that  shire, 
 that  town,  or  of  that  parish,  cannot  be  found,  where,  for  the 
 space  ot  six  years  together,  within  these  twenty-nine  years,  a 
 godly  and  learned  minister  hath  executed  the  duty  of  a  faithful 
 teacher,  and  approved  his  ministry  in  any  mean  sort.  And 
 what,  then,  should  you  tell  me  of  abbey  lubbers,  who  take  no 
 pains,  though  they  be  able  ?  If  I  utter  an  untruth,  let  me  be 
 reproved,  and  suffer  as  a  slanderer ;  if  a  truth,  why  shall  I  not 
 be  allowed  ?  I  know  very  well  that  to  speak  anything  at  all 
 in  these  days  against  clergymen  is  to  speak  in  Bethel  with  poor 
 Amos  to  prophesy  in  the  king's  court,  and  so  to  be  busy  in 
 matters  of  state.  Miserable  days  !  Into  what  times  are  we 
 fallen,  that  thieves  and  murderers  of  souls,  the  very  patterns 
 and  patrons  of  all  covetousness,  proud  and  more  than  Pope-like 
 tyrants,  the  very  defeaters  of  God's  truth,  unlearned  dolts, 
 blind  guides,  unseasoned  and  unsavoury  salt,  drunkards,  adul- 
 terers, foxes  and  wolves,  mire  and  puddle,  to  be  brief,  the 
 very  swinesty  of  ail  uncleanness,  and  the  very  ignominy  and 
 reproach  of  the  sacred  ministry,  cannot  be  spoken  against,  but 
 this  will  be  straightways  made  a  matter  against  the  state.  And 
 therefore  all  the  misery,  all  the  ignorance,  all  the  profaneness 
 in  life  and  conversation,  hath  been,  for  the  most  part,  by 
 means  of  our  bishops  and  our  other  blind  guides ;  yet  may 
 not  a  man  affirm  so  much  with  any  safety,  lest  he  be  said  to 
 be  a  mutinous  and  factious  fellow,  and  one  that  troubleth  the 
 state. 
 
 "For  mine  own  part,  therefore,  the  prophet  Malachi  shall 
 deal  with  you  ;  and  let  the  reader  consider  whether  his  words 
 ought  not,  in  a  fearful  sort,  to  strike  and  astonish  you.  A  son 
 (saith  the  prophet)  honoureth  his  father,  and  a  servant  his 
 
 1  Strype's  "Annals  of  the  Reformation,"  vol.  iv.  pp.  293-4  ;  and  Appendix 
 to  vol.  iv.  p.  63.    Ed.  1725. 
 
NONCONFORMITY  IN  WALES. 
 
 7 
 
 master  :  if,  then,  I  be  a  father,  where  is  mine  honour  ?  if  a 
 master,  where  is  my  fear?  saith  Jehovah  of  hosts  unto  you,  O 
 ye  bishops  of  Wales,  that  despise  His  name.  If  you  say, 
 Wherein  have  we  despised  Him  ?  it  will  be  answered,  that  you 
 offer  the  blind  and  the  maimed  unto  the  holy  ministry,  and  say 
 it  is  no  evil,  and  so  despise  the  Lord's  name,  because  you  say 
 the  Lord's  ministry  is  not  to  be  regarded.  For  seeing  you 
 yourselves  know,  and  all  Wales  knoweth,  that  you  have  ad- 
 mitted unto  this  sacred  function  rogues,  vagabonds,  gadding 
 about  the  country  under  the  name  of  scholars  ;  spendthrifts, 
 and  starving  men,  that  made  the  ministry  their  last  refuge ; — 
 seeing  you  permit  such  to  be  in  the  ministry  as  are  known 
 adulterers,  known  thieves,  roisterers,  most  abominable  swearers, 
 even  the  men  of  whom  Job  speaketh,  who  are  more  vile  than 
 the  earth,  do  you  not  say  that  the  Lord's  service  is  not  to  be 
 regarded  ?  If  you  do  any  longer  either  tolerate  others  or  con- 
 tinue yourselves  to  be  thievish  non-residents,  and  starve  the 
 souls  of  poor  innocents,  do  you  regard  the  Lord's  honour  and 
 the  salvation  of  His  people  ?  Is  the  law  of  truth  found  in  your 
 mouths  ?  Do  ye  convert  any  from  iniquity  ?  It  should  be  so, 
 indeed  ;  for  your  lips  should  preserve  knowledge,  and  the 
 ignorant  should  seek  the  law  at  your  mouths,  for  you  ought  to 
 be  the  messengers  of  Jehovah  of  hosts.  But  may  this  testimony 
 be  given  of  you  ?  I  fear  me  no.  Nay,  rather,  because  all  the 
 world  seeth  that  judgment  upon  you  which  the  prophet  de- 
 nounced against  the  prelates  of  his  days,  namely,  that  you  are 
 vile  and  contemptible  in  the  sight  of  the  people  (for  what  is 
 more  contemptible  among  the  best  and  basest  of  our  people 
 than  to  be  a  priest,  yea,  a  priestly  lord  bishop  ?)  I  can  judge 
 no  otherwise  of  you,  but  that  you  have  not  kept  the  ways  of 
 Jehovah — gone  oat  of  the  way,  caused  many  to  fall  by  the  law, 
 and  corrupted  the  covenant  of  Levi.  And  will  you  still  continue 
 in  these  transgressions  ?  God  forbid  !  Be  awakened,  then, 
 now  at  the  length,  considering  whereunto  you  are  called. 
 L'ndergo  that  calling  no  longer  which  you  are  not  able  to  dis- 
 charge. I  speak  unto  you  all,  even  unto  you  that  will  be 
 accounted  lord  bishops,  though  it  be  to  the  Lord's  dishonour. 
 Let  the  curse  of  damned  souls  cleave  no  longer  unto  you,  for 
 
8 
 
 HISTORY  OF  PROTESTANT 
 
 it  pierceth  deeply.  You  are  one  day  to  give  a  reckoning  for 
 your  merciless  dealing  with  poor  souls."  1 
 
 The  celebrated  Rees  Prichard,  Vicar  of  Llandovery,  who 
 wrote  at  least  forty  years  after  Penry,  and  who  was  a  staunch 
 conformist,  gives  the  same  character  to  the  Welsh  clergy  of  his 
 days.  He  says  that  it  were  difficult  to  decide  whether  the 
 clergyman,  the  farmer,  the  labourer,  the  artisan,  the  bailiff,  the 
 judge,  or  the  nobleman  was  the  most  daring  in  impiety.2 
 
 In  the  report  of  the  visitation  of  Dr.  Lewis  Baily,  Bishop  of 
 Bangor,  held  in  July,  1623,  we  find  the  following  account  of 
 the  state  of  things  in  several  parishes  of  that  diocese  : 
 
 Anglesea. 
 
 Llanfairpwllgwyngyll  and  Llandysilio.  They  have  had  but 
 two  sermons  here  the  last  twelve  months  before  the  visitation, 
 and  those  by  their  Rector,  Sir  John  Cad\valader.3 
 
 JPenmon.  No  sermon  preached  there  these  five  or  six  years 
 last  past. 
 
 Llanddona.  No  service  read  there  but  every  other  Sunday, 
 although  service  every  Sunday  hath  *  been  ordered  unto  them. 
 Llanddyfna?i.  No  quarterly  sermons. 
 Llangwyllog.  No  sermons  at  all. 
 
 Llanfechell.  The  parson  there  is  presented  for  not  relieving 
 the  poor,  being  non-resident,  and  for  want  of  sermons. 
 
 Llanddeusant  and  Llanfairynghornwy.  The  curate  here  is 
 presented  for  not  reading  service  in  due  time,  and  for  not 
 reading  of  homilies,  and  for  not  registering  christenings,, 
 weddings,  and  burials.  They  had  but  three  sermons  here 
 since  last  Whitsuntide  twelvemonth.  The  said  curate  is  pre- 
 sented for  haunting  of  ale-houses,  and  for  being  often  overseen 
 in  drink.  Also  for  omitting  to  read  the  Litany  most  commonly,, 
 and  also  for  brawling  and  quarrelling  with  his  parishioners 
 and  others. 
 
 Llanfivrog  and  Llanfaethlu.  But  two  sermons  here  these 
 twelve  months. 
 
 1  "An  Exhortation  unto  the  People  and  Governors  of  her  Majesty's  Country 
 of  Wales,"  pp.  31,  &c.  1588. 
 
 2  See  the  second  poem  in  the  "  Welshman's  Candle." 
 
 3  Sir  was  formerly  prefixed  to  the  names  of  the  clergy,  as  Reverend  is  now. 
 
NONCONFORMITY  IN  WALES. 
 
 9 
 
 Caernarvonshire. 
 Llandcgai.  Sir  David  Morgan,  curate  there,  doth  not  dwell 
 in  that  parish. 
 
 Llayillechid.  The  churchwardens  and  sidesmen  there  do 
 present  that  the  churchyard  is  denied  by  Dr.  Williams's  horses, 
 and  that  they  had  but  three  sermons  the  last  year. 
 
 Caerhnn.  They  had  but  three  sermons  here  within  the  last 
 twelve  months,  and  they  very  seldom  have  homilies,  and  they 
 have  been  upon  one  Sunday  within  this  twelve  months  without 
 service. 
 
 Llanbedr-y-cennin.  They  have  not  had  more  than  two  or  three 
 sermons  here  this  last  twelve  months. 
 Dolwyddelen.  No  sermons. 
 
 Diwygfylchi.  Sir  Edward  Jones,  vicar  here,  presented  for 
 making  hay  and  corn  in  the  churchyard.  Also  for  putting  his 
 saddle  and  hives  of  bees  in  the  church  to  be  kept.  Also  there 
 was  no  communion  here  last  Easter. 
 
 Aberdaron.  Sir  Griffith  Piers,  vicar,  is  presented.  A  dead 
 child  of  Hugh  Thomas  laid  unburied  from  Saturday  to  Sunday, 
 for  that  vicar  could  not  be  found  to  bury  the  same.  Also  that 
 the  said  vicar  came  to  read  prayers  upon  a  Sunday  and  was  not 
 well,  but  seemed  to  be  overseen  by  drink,  and  after  the  evening 
 prayer  went  to  the  ale-house.  Also  that  the  said  vicar  being 
 warned  upon  Saturday  to  come  and  bury  one  upon  Sunday, 
 did  not  come  at  all,  neither  to  bury  the  dead  body  nor  to  read 
 service  here  that  day. 
 
 Llangian.  Sir  Robert  Griffith,  curate,  is  presented  for  not 
 ministering  the  communion  to  the  sick,  being  requested ;  and 
 also  for  leaving  dead  corpses  unburied,  and  for  not  christening 
 sickly  children,  leaving  them  to  die  unchristened.  No 
 quarterly  sermons. 
 
 Llanbeblig.  No  quarterly  sermons. 
 
 Merionethshire. 
 Llandecwyn  and  Llanfihangel-y-traethau.  They  had  but  one 
 sermon  at  Llanfihangel,  and  only  two  or  three  at  Llandecwyn. 
 Llancgryn.  But  two  sermons  there. 
 
 Pen?ial  and  Towyn.  They  have  but  seldom  sermons  here. 
 
10 
 
 HISTORY  OF  PROTESTANT 
 
 Traivsfynydd.  It  is  usual  there  to  lay  down  dead  corpses  at 
 crossways,  and  to  say  a  prayer  or  two. 
 
 Montgomeryshire. 
 Llanwnog.  No  sermons  in  this  church. 
 
 The  foregoing  extracts  were  copied  from  a  much-damaged 
 manuscript  of  the  Rev.  J.  Jones,  Vicar  of  Llanllyfni.  The 
 returns  are  very  incomplete,  owing  to  the  decayed  condition  of 
 the  original  document,  but  meagre  as  they  are,  they  are  suffi- 
 cient to  show  what  was  the  general  character  of  the  Welsh 
 clergy  in  1623.1 
 
 On  the  26th  of  June,  1641,  a  petition,  signed  by  Walter 
 Cradock  and  many  other  credible  persons  in  Wales,  was 
 presented  to  the  Parliament,  in  which  it  is  stated  that  there 
 were  found,  upon  strict  inquiry,  scarcely  as  many  conscientious 
 and  constant  preachers  in  Wales  as  were  of  counties,  and  that 
 those,  too,  were  silenced  or  much  persecuted.2 
 
 The  testimony  of  several  other  contemporary  writers  to  the 
 same  effect  might  be  adduced.  In  the  list  of  the  clergy 
 deprived  of  their  livings  in  Wales,  from  the  year  1642  to  1658, 
 by  the  agents  of  the  Parliamentary  Committee  for  Scandalous 
 Ministers,  and  the  Commissioners  under  the  Act  for  the  Pro- 
 pagation of  the  Gospel  in  Wales,  we  find  not  a  few  ejected  for 
 non-residency,  inefficiency,  drunkenness,  adultery,  and  similar 
 crimes.3 
 
 With  a  clergy  of  such  reprobate  character  we  do  not  wonder 
 to  find  the  people  described  as  sunk  in  ignorance,  superstition, 
 and  the  grossest  immoralities.  In  the  preamble  of  an  Act 
 passed  in  the  year  1563,  to  authorize  the  translation  of  the 
 Bible  into  the  Welsh  language,  it  is  stated  that  "  her  Majesty's 
 most  loving  and  obedient  subjects,  inhabiting  within  her 
 Highness's  dominion  and  country  of  Wales,  being  no  small  part 
 of  this  realm,  are  utterly  destitute  of  God's  Holy  Word,  and  do 
 remain  in  the  like,  or  rather  more  darkness  and  ignorance,  than 
 they  were  in  the  time  of  Papistry." 
 
 1  "  Archoeologia  Cambrensis,"  Third  Series,  vol.  ix.  p.  283. 
 
 2  Powell's  "  Bird  in  the  Cage."    Ed.  1662. 
 
 3  Walker's  "Sufferings  of  the  Clergy,"  part  ii.  1714. 
 
NONCONFORMITY  IN  WALES. 
 
 Dr.  Richard  Davies,  Bishop  of  St  David's,  in  his  letter 
 prefixed  to  the  first  translation  of  the  New  Testament, 
 printed  in  the  year  1567,  gives  the  following  description 
 of  the  moral  state  of  the  Welsh  nation  at  that  time  : 
 "  Look  at  the  fashion  of  the  world  :  there  thou  shalt  have 
 a  temptation.  Such  is  the  greediness  01  the  world  this 
 day  for  land,  gold,  silver,  and  riches,  that  but  few  are  to 
 be  found  who  trust  in  God  and  His  promises.  By  rapine  and 
 theft,  perjury,  deceit,  falsehood,  and  arrogance,  as  with  hooks, 
 men  of  all  sorts  gather  and  draw  to  themselves.  God  will  not 
 drown  the  world  again  with  the  waters  of  a  deluge ;  but  lust 
 for  the  things  of  this  world  has  drowned  Wales  at  this  day, 
 and  has  driven  away  everything  good  and  virtuous.  For  what 
 is  office  in  Wales  in  the  present  age  but  a  hook,  with  which  he 
 who  holds  it  draws  to  himself  the  fleece  and  the  flesh  of  his 
 neighbour  ?  What  are  learning,  knowledge,  and  skill  in  the 
 law,  but  thorns  in  the  sides  of  neighbours,  to  cause  them  to 
 stand  aloof?  Often,  in  Wales,  the  hall  of  the  gentleman  is 
 found  to  be  the  refuge  of  thieves.  .  .  .  Therefore  I  say  that 
 were  it  not  for  the  arms  and  the  wings  of  the  gentry,  there 
 would  be  but  little  theft  in  Wales.'' 
 
 The  works  of  John  Penry,  published  in  the  years  1587 — 
 1593,  abound  with  the  most  heartrending  descriptions  of  the 
 moral  degradation,  ignorance,  and  spiritual  destitution  of  our 
 forefathers.  He  says  that  the  people  knew  scarcely  anything 
 of  Jesus  Christ ;  that  their  ideas  of  God  the  Father,  of  the 
 Holy  Scriptures,  and  a  future  state  were  extremely  grovelling 
 and  degrading;  and  that  nothing  but  superstition  of  the  most 
 drivelling  nature  kept  the  mass  of  the  population  from  a  blank 
 and  cheerless  atheism.  Xo  one  ever  attempted  to  contradict 
 the  statements  of  the  martyr,  but  they  are  fully  confirmed  by 
 the  testimony  of  a  host  of  credible  witnesses  in  the  succeeding 
 age.  The  Bishop  of  St.  Asaph,  in  the  account  ot  his  diocese, 
 which  he  sent  to  Archbishop  Laud  in  the  year  1633,  says  that 
 all  was  exceedingly  well,  save  only  that  the  number  and  bold- 
 ness of  some  Romish  recusants  increased  much  in  many  places, 
 and  was  much  encouraged  by  the  superstition  and  frequent 
 concourse  of  some  of  that  party  to  Holywell,  otherwise  called  St. 
 
12 
 
 HISTORY  OF  PROTESTANT 
 
 Winifred's  Well.  Whether  the  concourse  was  by  way  of  pilgrim- 
 age or  no  he  knew  not,  but  he  was  sure  that  it  had  long  been 
 complained  of  without  remedy.  Again,  in  the  following  year,  he 
 writes  that  they  were  not  anywhere  troubled  with  Inconformity, 
 but  that  he  heartily  wished  that  they  might  be  as  well  acquitted 
 from  superstition  and  profaneness.1 
 
 The  celebrated  vicar  of  Llandovery,  whose  ministry  com- 
 menced in  the  year  1602  and  closed  in  the  year  1644,  states 
 that  not  one  in  a  hundred  of  his  countrymen  could  read  the 
 Bible  ;  that  no  copy  of  the  Word  of  God  was  to  be  found,  even 
 in  the  mansions  of  many  of  the  gentry  j  that  the  clergy  were 
 sleeping,  leaving  the  people  to  sin  unwarned  and  unrebuked  ; 
 that  the  upper  class,  with  rare  exceptions,  were  totally  regard- 
 less of  religion,  and  the  common  people  ignorant,  and  unwilling 
 to  receive  instruction;  and  that  the  unchastity  of  the  Sodomites, 
 the  drunkenness  of  the  Parthians,  the  theft  of  the  Cretians,  the 
 falsehood  of  the  Greeks,  and  the  infidelity  of  the  Samaritans, 
 were  rampant  throughout  every  part  of  the  Principality.2 
 
 On  the  27th  page  of  a  pamphlet  written  in  the  year  1646, 
 by  John  Lewis,  Esq.,  of  Glasgrug,  in  Cardiganshire,  entitled 
 "  Contemplation  on  these  Times,  or  the  Parliament  explained 
 to  Wales,"  we  have  the  following  statement:  "  In  brief,  country- 
 man, I  must  tell  you  we  are  deceived,  and  do  not  know  our 
 own  condition.  We  will  needs  be  accounted  good  Protestants, 
 when,  alas  !  how  can  that  be,  when  we  want  means  to  become 
 so  ?  To  say  a  perfunctory  reading  of  the  Coitimon  Prayer  can 
 make  us  so  is  to  say  it  can  do  miracles.  A  wretched  sermon 
 now  and  then,  and  that  either  by  an  ignorant  or  scandalous 
 minister,  or  both,  alas  !  what  can  it  do  ?  it  being  commonly, 
 too,  such  stuff,  you  know  not  whether  it  savours  stronger  of  the 
 ale  or  the  pocket.  In  many  places  not  a  sermon  is  scarce  to  be 
 had  once  a  year.  Half  an  hours  slwwer  i?i  a  great  drought 
 will  little  avail  the  chapped  earth.  I  must  tell  you,  abating 
 gentry  and  a  few  others,  that  by  the  benefit  of  education  may 
 
 1  The  Lambeth  MSS.    Vol.  943. 
 
 2  See  the  first  two  poems  in  the  "Welshman's  Candle,''  and  several  other 
 portions  of  that  valuable  book,  especially  the  poem  called  "  A  Warning  to 
 Wales  to  Repent." 
 
NONCONFORMITY  IN  WALES. 
 
 *3 
 
 be  otherwise,  generally,  I  dare  boldly  say,  we  can  be  but 
 Papists  or  worse  in  Wales.  I  need  not  remind  you  of  that 
 swarm  of  blind,  superstitious  ceremonies  that  are  among  us,  pass- 
 ing under  the  name  of  old  harmless  customs  ;  their  frequent 
 calling  upon  saints  in  their  prayers  and  blessings  ;  their  peregrina- 
 tions to  wells  and  chapels.  Mistake  me  not,  that  I  delight  to 
 discover  the  blemishes  of  my  country  :  it  argues  good  will  to 
 tell  one's  malady  before  a  physician.  Not  I  first,  but  our  own 
 learned  countryman,  Dr.  Powell,  doth  in  books  bewail  us  for 
 these  miseries." 
 
 The  culpable  carelessness  and  apathy  of  the  Welsh  bishops 
 and  clergy  of  the  sixteenth  century,  and  the  lamentable  spiritual 
 destitution  of  the  nation,  are  further  evinced  by  the  fact  that 
 the  Word  of  God  was  withheld  from  the  body  of  the  people  for 
 nearly  a  century  after  the  overthrow  of  Popery.  "  For  upwards 
 of  seventy  years  from  the  settlement  of  the  Reformation  by 
 Queen  Elizabeth,  for  near  one  hundred  years  from  Britain's 
 separation  from  the  Church  of  Rome,  there  were  no  Bibles  in 
 Wales,  but  only  in  the  cathedrals  or  parish  churches  and  chapels. 
 There  was  no  provision  made  for  the  country  or  for  the  people 
 in  general ;  as  if  they  had  nothing  to  do  with  the  Word  of  God, 
 at  least  no  farther  than  they  might  hear  it  in  their  attendance 
 on  public  worship  once  in  the  week.  This  is  astonishing."  1  It 
 has  already  been  noticed  that  small  portions  of  the  sacred 
 Scriptures  were  translated  and  printed  in  the  Welsh  language 
 in  the  years  1546  and  155 1.  In  the  year  1563  it  was  enacted 
 by  Parliament,2  "  That  the  Bible,  consisting  of  the  New  Testa- 
 ment and  Old,  together  with  the  Book  of  Common  Prayer 
 and  the  administration  of  the  sacraments,  should  be  translated 
 into  the  British  or  Welsh  tongue ;  should  be  viewed,  perused, 
 and  allowed  by  the  Bishops  of  St  Asaph,  Bangor,  St.  David's, 
 Llandaff,  and  Hereford  ;  should  be  printed  and  used  in  the 
 churches  by  the  first  of  March,  in  the  year  fifteen  hundred  and 
 sixty-six,  under  a  penalty,  in  case  of  failure,  of  forty  pounds,  to 
 be  levied  on  each  of  the  above  bishops." 
 
 Whatever  became  of  the  penalty,  the  work  was  neglected. 
 In  1567,  a  year  after  the  time  specified  in  the  Act  for  the 
 
 1  Dr.  Llewelyn's  Historical  Account,  p.  36.  2  5  Elizabeth,  cap.  28. 
 
14 
 
 HISTORY  OF  PROTESTANT 
 
 publication  of  the  whole  Bible  and  the  Book  of  Common 
 Prayer,  the  New  Testament,  translated  by  William  Salesbury, 
 Esq.,  with  the  assistance  of  Bishop  Davies  and  the  Rev. 
 Thomas  Huet,  was  published.  After  the  lapse  of  twenty-one 
 years  from  this  time  (a.d.  1588),  the  learned  and  pious  Dr. 
 William  Morgan,  vicar  of  Llanrhaiadr-yn-Mochnant,  in  Den- 
 bighshire, presented  his  countrymen  with  a  translation  of  the 
 Old  Testament,  and  a  revised  edition  of  Salesbury's  translation 
 of  the  New.  Dr.  Llewelyn  endeavours  to  excuse  the  non-com- 
 pliance of  the  five  bishops  with  the  requirements  of  the  Act, 
 alleging  that  the  time  allowed  for  the  work  was  not  sufficient, 
 and  that  the  statute  did  not  provide  funds  to  meet  the  expense  : 
 but  Dr.  Morgan,  in  his  dedication  to  the  Queen  of  his  trans- 
 lation of  the  Bible,  ascribes  the  delay  to  carelessness  and  idle- 
 ness; and  the  seraphic  John  Penry,  who  seems  to  have 
 translated  the  Minor  Prophets,  when  his  labour  of  love  was 
 arrested  by  the  persecuting  prelates,  says  that  "  one  man  seen 
 in  the  original,  by  the  blessing  of  God,  would  be  able  to  trans- 
 late the  whole  in  two  years  :  more  hands  would  make  more 
 speed."  1 
 
 The  edition  of  Dr.  Morgan's  Bible  was  scarcely  sufficient  to 
 furnish  every  church  and  chapel  in  the  Principality  with  a  copy. 
 To  supply  families  with  copies  was  quite  out  of  the  question. 
 When  this  edition  was  nearly  worn  out  in  the  churches,  Dr. 
 Richard  Parry,  Bishop  of  St.  Asaph,  in  the  year  1620,  published 
 a  revised  edition,  again  merely  for  the  use  of  the  churches.  It 
 was  not  till  the  year  1630  that  a  portable  edition  of  the  sacred 
 volume  was  published  for  the  use  of  the  people.  Our  fore- 
 fathers were  indebted  for  this  boon  to  two  pious  and  benevolent 
 Welshmen,  then  Aldermen  of  the  City  of  London — Rowland 
 Heylin,  Esq.,  and  Sir  Thomas  Middleton.  We  are  not  in- 
 formed how  many  copies  of  this  first  people's  edition  of  the 
 Welsh  Bible  were  printed.  It  is  supposed  that  they  did  not 
 exceed  1,500 — less  than  two  copies  for  every  parish.  From 
 this  time  to  the  close  of  the  seventeenth  century  several  octavo 
 editions  were  printed.2 
 
 1  Penry's  "  Equity  of  an  Humble  Supplication,"  p.  57.  1587, 
 
 2  Appendix,  A. 
 
NONCONFORMITY  IN  WALES. 
 
 *5 
 
 Amidst  the  Egyptian  darkness  in  which  our  nation  was 
 enveloped,  from  the  days  of  Henry  VIII.  to  those  of  Charles 
 I.,  it  relieves  one's  mind  to  meet  with  the  names  of  a  small 
 number  of  worthy  individuals  who  consecrated  their  learning, 
 talents,  and  time  to  promote  the  spiritual  amelioration  of  their 
 countrymen.  Gratitude  and  patriotism  demand  that  their 
 names  should  be  transmitted  with  reverence  to  posterity.  If 
 they  were  inferior  to  their  contemporaries,  the  English  and 
 Scotch  reformers,  in  energy  of  character  and  extent  of  service 
 to  the  cause  of  evangelical  Protestantism,  still  their  memories 
 must  ever  be  dear  to  every  pious  and  patriotic  Welshman. 
 Short  biographical  notices  of  these  worthies  shall  take  up  the 
 remaining  portion  of  this  Introduction. 
 
 Sir  John  Price,  LL.D.,  was  the  son  of  Rhys  ab  Gwilym 
 Gwyn,  a  gentleman  of  high  standing  in  Breconshire.  He  was 
 educated  at  Oxford.  Having  taken  his  degrees  at  the  Univer- 
 sity, he  was  called  to  the  bar,  and  soon  attracted  the  notice 
 of  King  Henry  VIII.  He  married  Joan  Williams,  a  niece  of 
 Morgan  Williams,  of  Whitchurch,  the  ancestor  of  Oliver  Crom- 
 well, the  Protector.  During  the  whole  of  the  reign  of  Henry 
 VIII.  he  was  a  great  favourite  at  court,  and  on  the  dissolution 
 of  the  monasteries  he  was  appointed  one  of  the  commissioners 
 for  their  suppression,  and  to  seize  their  property  for  the  use  of 
 the  Crown.  This  duty  for  the  county  of  Brecon  fell  to  the  lot 
 of  Sir  John  Price.  Of  his  religious  character  nothing  is  known  ; 
 but  as  the  translator  of  the  first  portion  of  the  Word  of  God 
 which  was  printed  in  the  Welsh  language,  his  name  should  not 
 be  omitted  in  a  history  of  religion  in  the  Principality.  His 
 translation  of  the  Lord's  Prayer,  the  Ten  Commandments,  and 
 the  Creed,  as  has  already  been  noticed,  was  published  in  the 
 year  1546.1 
 
 William  Salesbury,  the  father  of  Welsh  religious  literature, 
 was  the  second  son  of  Foulk  Salesbury,  Esq.,  of  Plasisaf, 
 Llanrwst,  in  Denbighshire.  He  was  born  early  in  the  sixteenth 
 century,  and  completed  his  education  at  Oxford,  where  he  re- 
 mained some  years.  In  the  preface  to  his  work  on  Rhetoric, 
 published  after  his  death  by  Henry  Perry,  it  is  stated  that  he 
 
 1  Jones's  "  History  of  Breconshire,"  vol.  ii.  pp.  111 — 114.  1805. 
 
i6 
 
 HISTORY  OF  PROTESTANT 
 
 was  master  of  nine  languages,  besides  Welsh  and  English,  viz., 
 Hebrew,  Chaldee,  Syriac,  Arabic,  Greek,  Latin,  French,  Italian, 
 and  Spanish.  He  published  several  works,  such  as  an  English- 
 Welsh  Dictionary,  1547;  "A  brief  and  plain  Introduction, 
 teaching  how  to  pronounce  the  Letters  in  the  British  Tongue," 
 1550;  a  translation  of  the  Epistles  and  Gospels  for  the  whole 
 year,  155 1 ;  a  translation  of  the  Book  of  Common  Prayer  and 
 the  administration  of  the  sacraments,  1567  ;  but  the  work 
 which  has  immortalized  his  name  is  his  translation  of  the  New 
 Testament,  published  in  the  year  1567.  His  style  is  very  stiff, 
 clumsy,  and  unintelligible,  owing,  undoubtedly,  to  the  eccentric 
 cast  of  his  mind  rather  than  to  his  want  of  learning.  During 
 the  reign  of  Queen  Mary  he  resided  at  a  place  called  Caedu, 
 in  the  parish  of  Llansanan,  in  Denbighshire.  His  zeal,  and 
 literary  services  to  the  cause  of  Protestantism,  exposed  him  to 
 imminent  dangers  in  that  bloody  reign.  For  his  safety  he  had 
 in  his  house  a  small  chamber,  curiously  contrived,  accessible 
 only  by  climbing  inside  the  chimney.  After  the  publication  of 
 the  New  Testament,  Salesbury  was  engaged  on  a  translation  of 
 the  Old,  and  had  resided  nearly  two  years  at  Abergwili,  with 
 Bishop  Richard  Davies,  for  that  object,  when,  unhappily,  they 
 disagreed  respecting  the  meaning  and  etymology  of  one  word. 
 The  one  would  not  give  way  to  the  other  j  they  consequently 
 parted,  and  the  work  was  left  unfinished.  From  this  time  we 
 have  no  further  account  of  Salesbury.  The  time  and  place  of 
 his  death  are  unknown,  but  his  name  still  lives  in  the  affections 
 of  his  countrymen,  and  it  will  live  as  long  as  the  Welsh 
 language. 1 
 
 Dr.  Richard  Davies  was  the  son  of  David  ab  Gronw, 
 curate  of  Gyffin,  near  Conway,  Caernarvonshire.  He  was 
 born  in  1501,  and  received  his  university  education  at  Oxford. 
 In  1550  he  was  presented  by  King  Edward  VI.  to  the  vicarage 
 of  Burnham,  and  the  rectory  of  Maidsmorton,  in  Buckingham- 
 shire j  but  on  the  accession  of  Queen  Mary  he  lost  his  prefer- 
 ments, and  was  compelled  to  flee  to  the  continent.  He  settled 
 at  Geneva,  where  he  suffered  great  poverty,  and  was  dependent 
 for  his  subsistence  for  some  time  on  the  alms  of  his  fellow- 
 
 1  Williams's  "  Biographical  Dictionary." 
 
NONCONFORMITY  IN  WALES. 
 
 17 
 
 exiles.  In  the  course  of  three  years  he  so  mastered  the  French 
 as  to  be  able  to  exercise  his  ministry  in  that  language.  He 
 consequently  obtained  a  cure  which  afforded  him  a  comfortable 
 maintenance.  On  the  death  of  Queen  Mary  he  returned  to  this 
 country,  and  was  consecrated  Bishop  of  St.  Asaph,  January  31 
 1560.  He  was  translated  to  the  bishopric  of  St.  David's,  May 
 21,  1 56 1,  and  died  at  the  episcopal  palace  at  Abergwili, 
 November  7,  1581.  Dr.  Davies  was  one  of  the  five  bishops 
 named  in  the  statute,  5  Eliz.  cap.  28,  to  superintend  the  trans- 
 lation of  the  Bible  into  the  Welsh  language,  and  it  seems  that 
 he  was  the  only  one  of  the  five  who  took  any  active  part  in  the 
 matter.  He  assisted  Salesbury  by  translating  1  Timothy,  the 
 Hebrews,  James,  and  1  and  2  Peter.  His  letter  in  Welsh,  pre- 
 fixed to  the  Testament,  is  one  of  the  finest  compositions  in  the 
 language,  and  shows  that  he  was  a  firm  Protestant,  a  warm- 
 hearted patriot,  and  an  accomplished  theologian  of  thoroughly 
 evangelical  sentiments.  With  all  his  excellences,  he  was  not 
 without  his  failings.  His  successor,  Bishop  Middleton,  accuses 
 him  of  glaring  abuses  in  the  management  of  the  temporal 
 affairs  of  his  bishopric,  and  history  is  silent  respecting  any 
 revival  of  spiritual  religion  in  the  diocese  during  his  time.1 
 
 Thomas  Huet  was  the  translator  of  the  book  of  Revelation 
 for  Salesbury's  edition  of  the  New  Testament.  Nothing  more 
 is  known  of  this  good  man  than  that  he  was  Precentor  of  St. 
 David's  from  1562  to  1588;  that  he  was  Rector  of  Cefnllys 
 and  Disserth,  in  Radnorshire;  that  he  died  August  19,  1591, 
 and  was  buried  at  Llanafan,  Breconshire.2 
 
 To  Dr.  William  Morgan  belongs  the  honour  of  having 
 presented  the  Welsh  nation  with  a  translation  of  the  whole 
 Bible.  This  pious  benefactor  of  his  country  was  born  at 
 Gwibernant,  in  the  parish  of  Penmachno,  Caernarvonshire.  He 
 matriculated  at  St.  John's  College,  Cambridge,  as  a  sizar, 
 February  16,  1565.  He  took  four  degrees  at  the  University, 
 viz.,  B.A.  in  January,  1568;  M.A.  in  1571  ;  B.D.  in  1578, 
 and  D.D.  in  1583.  His  first  preferment  was  the  vicarage  of 
 Welshpool,  to  which  he  was  instituted  August  8,  1575.  In 
 
 1  Williams's  "Biographical  Dictionary." 
 
 2  Jones's  "History  of  Breconshire,"  vol.  ii.  p.  241. 
 
 3 
 
iS 
 
 HISTORY  OF  PROTESTANT 
 
 1578  he  removed  to  the  vicarage  of  Llanrhaiadr-yn-Mochnant, 
 Denbighshire.  While  at  this  place  he  began  and  completed 
 the  laudable  work  which  will  make  his  name  dear  and  familiar 
 to  every  Christian  in  Wales  as  long  as  the  Welsh  language  is 
 understood.  Dr.  Morgan  was  prompted  to  undertake  this 
 most  necessary  work  neither  by  the  Queen,  the  Parliament,  nor 
 the  Welsh  bishops,  but  by  a  pious  consideration  of  the  lament- 
 able condition  of  his  benighted  countrymen.  When  it  became 
 known  to  his  popish  parishioners  and  others  that  he  was 
 translating  the  Bible,  they  laid  charges  against  him,  not  only 
 before  the  bishop  of  the  diocese,  but  also  before  the  Archbishop 
 of  Canterbury,  alleging,  among  other  things,  that  he  was  incom- 
 petent for  the  task  he  had  taken  in  hand.  This  malicious 
 proceeding  was  overruled  for  good.  The  persecuted  vicar  was 
 thus  introduced  to  the  primate,  who,  finding  that  he  was  an 
 accomplished  scholar,  and  a  perfect  master  of  the  Hebrew  and 
 Greek  languages,  encouraged  him  to  proceed  with  his  pious 
 and  patriotic  undertaking.  In  1588  the  work  was  completed, 
 and  published  in  one  large  folio  volume.  Dr.  Morgan,  in  his 
 dedication  to  the  Queen,  acknowledges  his  obligations  for 
 assistance  to  the  archbishop ;  Dr.  Gabriel  Goodman,  Dean  of 
 Westminster ;  the  Bishops  of  St.  Asaph  and  Bangor ;  Dr. 
 David  Powell,  Vicar  of  Ruabon ;  Edmund  Prys,  Archdeacon  of 
 Merioneth,  and  R.  Vaughan,  afterwards  Bishop  of  London. 
 Some  of  these  gentlemen  rendered  him  pecuniary  assistance, 
 especially  the  archbishop,  and  Dean  Goodman.  The  others 
 assisted  him  by  their  advice,  the  loan  of  books,  perusing  his 
 manuscripts,  &c.  It  does  not  appear  that  any  of  them  actually 
 translated  any  portion  of  the  sacred  books.  The  doctor  him- 
 self was  the  sole  translator.  His  style  is  smooth,  natural,  and 
 intelligible.  In  this  respect  he  greatly  excels  Salesbury  and 
 Bishop  Davies.  In  1595  Dr.  Morgan  was  deservedly  pro- 
 moted to  the  see  of  LlandarT,  and  in  1601  was  translated  to  St. 
 Asaph,  where  he  died,  September  10,  1604.  Sir  John  Wynn, 
 who  did  not  entertain  friendly  feelings  towards  the  good  bishop, 
 is  compelled  to  say  of  him,  "  He  died  a  poor  man.  He  was  a 
 good  scholar,  both  a  Grecian  and  Hebrician.''  From  all  the 
 incidental  references  to  this  most  excellent  person  which  we 
 
NONCONFORMITY  IN  WALES. 
 
 19 
 
 meet  in  the  historians  of  the  period  in  which  he  lived,  we  find 
 that  he  discharged  his  duties  as  a  parish  clergyman  and  a  bishop 
 with  exemplary  diligence  and  conscientiousness.  Scarcely  any 
 of  his  contemporaries  in  Wales  resembled  him  in  these  respects.1 
 
 Dr.  Richard  Parry  was  born  at  Ruthin,  in  Denbighshire, 
 in  1560.  He  was  educated  at  Westminster  School,  and  Christ- 
 church,  Oxford.  On  the  death  of  Dr.  Morgan,  in  1604,  he 
 was  consecrated  Bishop  of  St.  Asaph,  where  he  remained  till 
 the  time  of  his  death,  which  occurred  September  26,  1623.  Dr. 
 Parry  published  a  revised  edition  of  the  Welsh  Bible  in  1620, 
 and  his  corrected  translation  is  the  present  standard  version. 
 From  the  bishop's  dedication  to  King  James  I.,  we  learn  that 
 the  spiritual  destitution  of  the  nation  was  most  lamentable,  and 
 that  those  whose  duty  it  was  to  supply  the  people  with  religious 
 knowledge  were  criminally  negligent  of  their  duty.  He  says, 
 "  The  former  impression  of  the  Bible  being  exhausted,  and 
 many,  or  most  of  our  churches  being  either  without  any  or 
 having  only  worn-out  and  imperfect  copies ;  and  nobody,  as 
 far  as  I  could  learn,  so  much  as  thinking  of  a  republication  ;  in 
 these  circumstances  of  this  matter,  and  induced  by  these  con- 
 siderations, I  set  about  revising  our  translation ;  and,  as  had 
 been  lately  done  for  England,  about  providing  a  supply  for  the 
 wants  of  my  country,  by  a  new  edition  of  the  British  Bible,  in 
 a  better  and  more  correct  version."  In  preparing  this  "better 
 and  more  correct  version,"  Dr.  Parry  was  assisted  by  his  learned 
 chaplain,  Dr.  John  Davies.2 
 
 Having  thus  furnished  brief  sketches  of  the  good  men  to 
 whom  the  Welsh  nation  is  indebted  for  a  translation  of  the 
 Word  of  God,  it  is  proper  also  that  some  account  should  be 
 given  of  those  who  excelled  as  preachers  of  the  Word.  It  does 
 not  appear  that  any  of  the  learned  translators  of  the  Welsh 
 Bible,  or  any  of  their  contemporaries,  with  the  following 
 exceptions,  were  famous  and  popular  as  preachers.  If  they 
 were,  some  account  would  have  been  transmitted  to  us  of  their 
 
 1  "  The  Traethodydd  "  for  1852,  pp.  27-31.  Williams's  "  Biographical  Dic- 
 tionary." 
 
 2  Williams's  "Biographical  Dictionary."  Dr.  Llewelyn's  "  Historical  Ac- 
 count," p.  30. 
 
20 
 
 HISTORY  OF  PROTESTANT 
 
 usefulness  and  sufferings  as  such ;  for  no  popular  preacher  of 
 that  age,  if  decidedly  evangelical,  escaped  persecution,  even  in 
 England  :  much  less  would  such  a  character  have  escaped  in 
 Wales,  where  the  people  were  much  more  popish  and  ignorant. 
 
 The  first  person,  since  the  Reformation,  who  made  any 
 determined  effort  to  evangelize  Wales,  was  the  martyred  John 
 Penry.  This  talented,  courageous,  and  eminently  pious  man 
 was  the  son  of  Meredith  Penry,  of  Cefnbrith,  in  the  parish  of 
 Llangamarch,  Breconshire.  He  was  born  in  1559,  and  at  the 
 age  of  nineteen  entered  the  University  of  Cambridge.  At 
 that  time,  like  most  of  his  countrymen,  he  was  prejudiced  in 
 favour  of  Popery  ;  but  his  intercourse  with  the  Puritans  at 
 Cambridge  led  to  his  conversion  to  Protestantism.  In  1586 
 he  entered  as  a  student  at  St.  Alban's  Hall,  Oxford,  and  soon 
 distinguished  himself  as  "a  famous  preacher  in  the  University." 
 
 The  leading  purpose  of  his  life,  ever  since  his  conversion, 
 was  to  labour  and  devise  plans  for  the  evangelization  of  his 
 native  country.  It  is  probable  that  he  often  preached  in  Wales 
 during  his  visits  to  his  relatives,  when  he  was  a  student,  and 
 that  some  of  his  countrymen  were  brought  to  the  knowledge 
 of  the  truth  by  his  instrumentality.  In  1587  he  published 
 a  pamphlet  on  the  spiritual  destitution  of  Wales,  which  he 
 addressed  to  the  Queen  and  the  Parliament,  and  in  which  he 
 urges  them  to  adopt  effectual  measures  for  the  evangelization 
 of  his  neglected  country.  "  Thousands  of  our  people,"  he  says, 
 "know  Jesus  Christ  to  be  neither  God  nor  man — priest  nor 
 prophet — almost  never  heard  of  Him.  O  desolate  and  forlorn 
 condition !  Preaching,  itself,  in  many  parts,  is  quite  unknown. 
 In  some  places,  a  sermon  is  read  once  in  three  months." 
 Penry  traces  this  sad  condition  of  his  countrymen  to  the  fact 
 that  the  clergy  generally  were  either  non-resident,  unable  to 
 preach,  unacquainted  with  the  truths  of  the  gospel,  immoral 
 in  their  lives,  or  ignorant  of  the  Welsh  language.  He  expresses 
 his  strong  conviction  that  nothing  but  the  pure  gospel, 
 preached  energetically  and  earnestly  in  the  language  of  the 
 people,  by  holy  and  competent  men,  could  remedy  this  evil. 
 The  plan  which  he  proposed  for  securing  a  supply  of  efficient 
 ministers  was  to  get  as  many  devoted  Welsh  clergymen  as 
 
NONCONFORMITY  IN  WALES. 
 
 21 
 
 could  be  found  in  England  to  return  to  their  native  country, 
 and  to  encourage  pious  laymen  to  exercise  their  gifts  as 
 preachers.  A  petition,  embodying  the  substance  of  the 
 pamphlet,  was  presented  to  the  Parliament  by  one  of  the 
 Welsh  members,  who,  in  a  speech  to  the  House,  affirmed  the 
 truth  of  its  statements.  But  the  only  notice  taken  of  it  was 
 the  issue  of  an  order  for  the  immediate  seizure  of  the  book, 
 and  the  apprehension  of  the  author.  Penry  was  sent  to  prison, 
 with  a  strict  order  to  the  jailor  to  keep  him  safely.  Having 
 been  kept  in  close  confinement  for  a  month,  he  was  brought 
 up  for  examination,  or  rather,  to  be  bitterly  reprimanded. 
 Archbishop  Whitgift  condemned  his  plan  for  the  evangelization 
 of  Wales  as  "  intolerable,"  and  the  idea  broached  in  his  book, 
 that  no  unpreaching  clergyman  was  a  true  Christian  minister, 
 was  denounced  as  an  execrable  heresy.  Our  intrepid  country- 
 man, undaunted  by  the  threats  of  the  primate,  in  a  calm  and 
 impressive  tone  replied,  "  I  thank  God  that  I  ever  knew  such 
 a  heresy,  as  I  will,  by  the  grace  of  God,  sooner  leave  my  life 
 than  leave  it."  The  Bishop  of  Winchester,  who  was  present, 
 said,  "  I  tell  thee  it  is  a  heresy,  and  thou  shalt  recant  it  as 
 a  heresy."  "  Never  !  "  replied  Penry,  "  God  willing,  as  long  as 
 I  live."  He  was  remanded  for  the  time,  and,  after  further 
 imprisonment,  liberated  until  his  case  should  assume  an  aspect 
 that  might  warrant,  in  the  opinion  of  his  judges,  more  decisive 
 measures. 
 
 Penry  was  not  the  man  to  be  deterred  from  the  leading 
 object  of  his  life  by  persecution,  prelatical  menaces,  and  even 
 apparent  danger  of  death.  We  therefore  find  him  the  following 
 year  (1588)  publishing  another  pamphlet  on  the  same  subject; 
 and  this  is  again  followed,  in  the  same  year,  by  a  third,  entitled, 
 "An  Exhortation  unto  the  governors  and  people  of  her 
 Majesty's  country  of  Wales  to  labour  earnestly  to  have  the 
 preaching  of  the  gospel  planted  among  them."  In  this 
 "  exhortation  "  he  addresses  the  unpreaching  clergy  of  Wales  in 
 the  following  forcible,  plain,  and  unflattering  language  :  "  I 
 know  you,  for  the  most  part,  to  be  silly  men — poor  souls  that 
 make  a  means  to  live  in  the  world.  What  should  I  say  unto 
 you,  who  may  say  of  yourselves,  as  did  the  foolish  prophets, 
 
22 
 
 HISTORY  OF  PROTESTANT 
 
 Zech.  xiii.  5,  Though  we  wear  a  surplice  and  black  garments 
 to  deceive,  yet  we  are  but  plain  husbandmen  ?  Surely  the 
 people  may  ask  counsel  as  well  of  their  thresholds,  or  desire 
 their  staffs  to  teach  them  knowledge,  as  to  come  unto  you 
 for  any  instruction.  You  are  no  ministers,  as  I  have  proved, 
 and  again  will  prove.  You  do  most  villainously  profane  the 
 sacraments,  and  call  for  the  wrath  and  vengeance  of  God  to  be 
 poured  upon  you.  Give  over  your  places,  or  surely  I  do  not 
 see  how  it  is  possible  you  should  be  saved.  Better  were  it  to 
 live  poorly  here  for  a  time  than  to  be  undone  for  ever.  Is  it 
 reason  that  your  outward  estates  should  be  considered  ?  The 
 Lord  will  provide  for  you,  your  wives,  and  children,  if,  of 
 conscience,  you  leave  the  ministry;  and  the  magistrate  is 
 bound  not  to  see  you  in  want.  You  live  now  upon  stealth, 
 sacrilege,  and  the  spoil  of  souls." 
 
 Turning  from  the  "  dumb  ministers "  to  the  people,  he 
 continues,  "  Let  no  man  do  me  the  injury  to  report  that  I 
 deny  any  members  of  Christ  to  be  in  Wales.  I  protest  I  have 
 no  such  meaning,  and  would  die  upon  the  persuasion  that  the 
 Lord  hath  His  chosen  in  my  dear  country,  and  I  trust  the 
 number  of  them  will  be  daily  increased."  But  having  made 
 this  concession,  he  warns  them  not  to  mistake  the  u  hirelings  " 
 for  the  true  shepherds.  "  The  outward  calling  of  these  dumb 
 ministers,"  he  says,  "  by  all  the  presbyteries  in  the  world,  is 
 but  a  seal  pressed  upon  water,  which  will  receive  no  impression. 
 Labour,  then,  to  have  true  pastors  over  you,  and  rest  not  until 
 you  have  brought  this  to  pass.  In  the  meantime  carry  your 
 children  a  thousand  miles  to  a  true  minister  of  God  to  be 
 baptized,  rather  than  offer  them  unto  your  hirelings.  The 
 word  preached,  you  see,  you  must  have.  Live  according  to 
 it  you  must.  Serve  the  Lord  as  He  will,  in  every  point,  you 
 must;  or  so  be,  for  ever,  in  your  confusion.  Difficulties  in 
 this  case  must  not  be  alleged ;  for  if  you  seek  the  Lord  with 
 a  sure  purpose  to  find  Him,  He  hath  made  a  promise  to  be 
 found  of  you.  Away,  then,  with  these  speeches,  1  How  can  we 
 be  provided  with  preaching  ?  Our  livings  are  impropriated — 
 possessed  by  non-residents  ! '  Is  there  no  way  to  remove  these 
 dumb  ministers  but  by  supplication  to  her  Majesty,  and  to 
 
NONCONFORMITY  IN  WALES. 
 
 23 
 
 plant  better  in  their  stead  ?  Indeed  you  will  seek  none — be  it, 
 you  cannot  remove  them.  Can  you  bestow  no  more  to  be 
 instructed  in  the^  way  of  life  than  that  which  law  hath  already 
 alienated  from  your  possessions  ?  You  never  made  account  of 
 your  tithes  as  of  your  own.  For  shame  !  bestow  something  that 
 is  yours  to  have  salvation  made  known  unto  you.  Contemn  not 
 the  grace  of  God  offered  to  you  in  these  days  of  your  peace." 
 
 This  was  the  Christian  patriot's  final  appeal,  and  he  left  it  to 
 his  countrymen  as  a  parting  legacy  :  "  The  inhabitants  of  the 
 city  of  Thasus  being  besieged  by  the  Athenians,"  he  says, 
 "made  a  law,  that  whosoever  would  motion  a  peace  to  be 
 concluded  with  the  enemy,  should  die  the  death.  Their  city 
 began  to  be  distressed,  and  the  people  to  perish  with  the  sword 
 and  famine.  Hegetorides,  a  citizen,  pitying  the  estate  of  his 
 country,  took  a  halter  about  his  neck,  came  to  the  judgment- 
 place,  and  spake  : — 1  My  masters,  deal  with  me  as  you  will ; 
 but  in  any  case  make  peace  with  the  Athenians,  that  my 
 country  may  be  saved  by  my  death  ! '  My  case  is  like  this 
 man's.  I  know  not  my  danger  in  these  things.  I  see  you,  my 
 dear  and  native  country,  perish — it  pitieth  me.  I  come  with 
 a  rope  about  my  neck  to  save  you.  Howsoever  it  goeth  with 
 me,  I  labour  that  you  may  have  the  gospel  preached  among 
 you.    Though  it  cost  my  life,  I  think  it  well  bestowed  !  " 
 
 These  repeated  appeals  on  behalf  of  neglected  Wales  irri- 
 tated the  enemies  of  Puritanism  beyond  measure.  That  a  poor 
 Welsh  student  of  known  Puritan  principles,  should  dare  to  pro- 
 pose a  plan  for  the  evangelization  of  the  Principality  by  means 
 of  lay  agency  and  voluntary  contributions,  was  such  a  mortal 
 sin  against  the  prelates,  that  nothing  would  appease  their 
 rage  but  the  life-blood  of  the  offender.  From  this  time  our 
 young  reformer  had  no  quiet  within  her  Majesty's  dominions 
 until  his  precious  life  was  despatched.  The  emissaries  of  the 
 bishops,  like  ravenous  beasts,  hunted  him  everywhere.  His 
 house  and  study  at  Northampton  were  ransacked,  and  the 
 mayor  of  that  town  had  strict  orders  from  the  Court  of  High 
 Commission  to  apprehend  him,  and  all  others  connected  with 
 the  secret  press ;  while  the  arrogant  Dr.  Some,  of  Cambridge, 
 was  employed  to  write  against  his  books. 
 
^4 
 
 HISTORY  OF  PROTESTANT 
 
 Penry  has  been  charged  by  his  contemporaries,  and  most 
 subsequent  historians,  as  the  author  of  the  "  Martin  Marpre- 
 late "  tracts,  the  first  of  which  was  published  in  1588.  This 
 charge  is  perfectly  unfounded.  There  is  not  the  least  shadow 
 of  proof  that  he  was  in  any  way  connected  with  them,  save 
 only  that  they  were  issued  from  the  same  press  as  his  avowed 
 works.  These  tracts  were  anonymous,  while  Penry  always, 
 with  manly  courage,  appended  his  name  to  all  his  publications. 
 The  Marprelate  tracts  are  written  in  a  scoffing  and  sarcastic 
 style;  but  Penry's  style  is  invariably  solemn  and  intensely 
 earnest,  even  when  most  vehemently  treating  "the  spoilers 
 and  murderers  of  his  countrymen's  souls."  The  following 
 paragraph,  copied  from  the  30th  page  of  his  "  Exhortation," 
 published  the  very  same  year  as  the  first  of  the  Marprelate 
 tracts,  amounts,  one  would  think,  to  a  demonstration,  that  the 
 martyr,  so  far  from  being  their  author,  most  thoroughly 
 detested  their  spirit.  "  I  am  now  to  come  unto  our  bishops, 
 and  the  rest  that  supply  the  place  of  ministers  in  Wales,  who, 
 inasmuch  as  they  are  the  very  ground-work  of  this  miserable 
 confusion,  must  not  think  much  to  have  the  words  of  the  holy 
 prophets,  in  times  past  spoken  against  their  predecessors,  the 
 wicked  priests  and  Levites,  applied  unto  them.  But  in  this 
 place,  being  fallen  into  this  jangling  and  prattling  age  of  the 
 world,  wherein  faith  and  the  power  of  religion  are  thought,  by 
 the  most  part,  to  consist  only  in  detestation  of  bishops  and 
 withstanders  of  reformation,  I  confess  from  my  heart  that  I 
 have  been  hardly  drawn  to  deal  with  this  wicked  generation. 
 Not  because  I  would  have  these  cormorants  untouched,  but 
 lest  I  should  seem  to  feed  the  humours  of  busy-bodies,  who, 
 increasing  themselves  still  more  unto  ungodliness,  think  nothing 
 so  well  spoken  or  written  as  that  which  is  satirical  and  biti?igly 
 done  against  lord  bishops  and  the  rest  of  that  stamp.  As  I 
 would  not  nourish  this  frantic  conceit  in  any,  so  far  be  it  I 
 should  allow  with  my  silence  the  butchers  and  stranglers  of  the 
 souls  of  my  dear  countrymen." 
 
 When  he  could  no  longer  remain  with  any  safety  in  England, 
 aided  by  the  contributions  of  his  friends,  he  took  his  interesting 
 family  with  him,  and  fled  to  Scotland  early  in  the  year  1589. 
 
NONCONFORMITY  IN  WALES. 
 
 -5 
 
 He  was  most  kindly  received  and  entertained  there,  and  was, 
 during  the  whole  of  his  sojourn  in  that  country,  fully  employed 
 in  preaching  and  preparing  works  for  the  press.  When  the 
 primate  found  that  he  was  in  Scotland,  he  instigated  the  Queen 
 to  write  a  letter  to  King  James  to  desire  him  to  send  back  the 
 refugee,  or  to  banish  him  from  his  kingdom.  The  Privy 
 Council  also  issued  a  warrant  to  apprehend  him.  In  com- 
 pliance with  the  request  of  the  Queen  of  England,  the  King  of 
 Scotland  issued  a  decree  of  banishment  against  Penry ;  but  the 
 sturdy  Scotch  ministers  "everywhere  stayed  the  proclaiming 
 thereof."  He  might  have  spent  his  life  safely  and  usefully  in 
 Scotland  j  but  his  anxiety  for  his  "  dear  native  country,"  and 
 his  ardent  desire  to  spread  the  light  of  the  gospel  there,  would 
 not  allow  him  to  prolong  his  stay  in  the  North.  We  therefore 
 find  him,  in  September,  1592,  in  London.  He  had  given  up 
 all  hopes  of  doing  any  good  to  Wales  by  further  appeals  to  the 
 Queen  and  Parliament ;  but  he  intended,  on  his  return  from 
 Scotland,  to  appeal  to  her  Majesty  for  permission  to  exercise 
 his  ministry  in  the  Principality.  On  his  arrival  in  London  he 
 joined  the  Separatists  there,  who  urged  him  to  take  office 
 amongst  them,  but  he  would  not.  "  It  hath  been  my  purpose," 
 he  said,  "always  to  employ  my  small  talent  in  my  poor  country 
 of  Wales,  where  I  know  that  the  poor  people  perish  for  want 
 of  knowledge ;  and  this  was  the  only  cause  of  my  coming  out 
 of  that  country  where  I  was,  and  might  have  stayed  privately 
 all  my  life ;  even  because  I  saw  myself  bound,  in  conscience, 
 to  labour  for  the  calling  of  my  poor  kindred  and  countrymen  to 
 the  knowledge  of  their  salvation  in  Christ." 
 
 Having  sojourned  among  the  Separatists,  to  their  mutual 
 comfort  and  edification,  for  six  months,  he  was  taken  on  the 
 22nd  day  of  March,  1593,  committed  to  prison,  and  after- 
 wards "was  subjected  to  a  trial  which  disgraces  the  name  of 
 English  justice."  1  No  statute  of  the  realm  condemned  him, 
 but  the  primate  and  his  associates,  thirsting  for  his  blood,  when 
 they  could  not  legally  put  him  to  death,  hesitated  not  to 
 become  his  murderers.  On  the  29th  of  May,  1593,  at  five 
 o'clock  in  the  afternoon,  he  was  executed  at  St.  Thomas-a- 
 
 1  Sir  Thomas  Phillips,  "Wales,"  p.  99.  1849. 
 
26 
 
 HISTORY  OF  PROTESTANT 
 
 Watering,  Surrey,  as  secretly  as  it  could  be  done,  for  fear  of 
 a  popular  tumult.  He  died  in  the  thirty-fourth  year  of  his 
 age,  leaving  a  widow  and  four  young  daughters,  and  a  host  of 
 persecuted  Christians,  to  deplore  his  loss. 
 
 Penry  never  meddled  with  politics.  His  only  offences  were 
 his  exposures,  in  strong  language,  of  the  glaring  abuses  by 
 which  the  episcopal  clergy  in  Wales  ruined  the  souls  of  his 
 countrymen,  and  his  open  confession  of  Nonconformity  towards 
 the  close  of  his  life.  In  the  letters  which  he  wrote  to  his  wife 
 and  daughters,  and  the  Lord  Treasurer  Burleigh,  a  few  days 
 previous  to  his  death,  we  find  some  of  the  most  touching 
 expressions  of  tender  affection,  unswerving  loyalty,  Christian 
 patriotism,  and  pious  resignation,  clothed  in  a  style  of  simple, 
 thrilling  eloquence.  Addressing  his  infant  daughters,  he  says, 
 "  Show  kindness  unto  the  kindred  whereof  you  are  come,  both 
 of  your  father's  side  and  mother's  also,  but  especially,  if  ever 
 you  be  able,  show  all  forwardness  in  doing  good  unto  my 
 people  and  kindred  in  the  flesh. 
 
 "  The  Welsh  nation,  now  for  many  hundred  years  past,  have 
 been  under  the  Lord's  rod ;  but  I  trust  the  time  is  come 
 wherein  He  will  show  mercy  unto  them  by  causing  the  true 
 light  of  the  gospel  to  shine  among  them  ;  and,  my  good 
 daughters,  pray  you  earnestly  unto  the  Lord,  when  you  come 
 to  know  what  prayer  is,  for  this  ;  and  be  always  ready  to  show 
 yourselves  helpful  unto  the  least  child  of  that  poor  country  that 
 shall  stand  ill  need  of  your  loving  support ;  in  any  case,  repay 
 the  kindness,  if  you  be  able,  which  I  owe  unto  my  nearest 
 kindred  there;  as  to  my  mother,  brethren,  and  sisters,  &c, 
 whom,  I  am  persuaded,  will  be  most  kind  towards  you  and 
 your  mother  unto  their  ability,  even  for  my  sake  ;  and  be  an 
 especial  comfort,  in  my  stead,  unto  the  grey  hairs  of  my  poor 
 mother,  whom  the  Lord  used  as  the  only  means  of  my  stay  for 
 me  in  the  beginning  of  my  studies,  whereby  I  have  come  unto 
 the  knowledge  of  that  most  precious  faith  in  Christ  Jesus,  in 
 the  defence  whereof  I  stand  at  this  present,  in  the  great  joy  of 
 my  soul,  though  in  much  outward  discomfort. 
 
 "  Pray  much  and  often  for  the  prosperous  reign  and  the 
 preservation,  body  and  soul,  of  her  right  excellent  Majesty,  my 
 
NONCONFORMITY  IN  WALES. 
 
 27 
 
 dread  Sovereign,  Queen  Elizabeth,  under  whose  reign  I  have 
 come  unto  this  blessed  knowledge  and  hope  wherein  I  stand. 
 The  Lord  show  mercy  unto  her  for  it,  both  in  this  life  and  also 
 in  that  great  day. 
 
 "  Show  yourselves  helpful  and  kind  unto  all  strangers,  and 
 unto  the  people  of  Scotland,  where  I,  your  mother,  and  a 
 couple  of  you  lived  as  strangers,  and  yet  were  welcome,  and 
 found  great  kindness  for  the  name  of  our  God.  Be  tender- 
 hearted towards  the  widow  and  the  fatherless  ;  both  because 
 the  law  of  God  and  nature  requireth  this  at  your  hands,  and 
 also  because,  for  aught  I  know,  I  am  likely  to  leave  you  father- 
 less and  your  mother  a  widow. 
 
 "  Whatsoever  becometh  of  you  in  outward  regard,  keep  your- 
 selves in  this  poor  church,  where  I  leave  you,  or  in  some  other 
 holy  society  of  the  saints.  I  doubt  not  but  my  God  will  stir 
 up  many  of  His  children  to  show  kindness  unto  my  faithful 
 sister  and  wife,  your  mother  ;  and  also  unto  you,  even  for  my 
 sake.  Although  you  should  be  brought  up  in  never  so  hard 
 service,  yet,  my  dear  children,  learn  to  read,  that  you  may  be 
 conversant,  day  and  night,  in  the  word  of  the  Lord.  If  your 
 mother  be  able  to  keep  you  together,  I  doubt  not  but  you  shall 
 learn  both  to  write  and  read  by  her  means.  I  have  left  you 
 four  Bibles,  each  of  you  one  ;  being  the  sole  and  only  patrimony 
 or  dowry  that  I  have  for  you.  I  beseech  you,  and  charge  you, 
 not  only  to  keep  them,  but  to  read  in  them  day  and  night ; 
 and  before  you  read,  and  also  in  and  after  reading,  be  earnest 
 in  prayer  and  meditation,  that  you  may  understand  and  per- 
 form the  good  way  of  your  God.  .  .  .  From  close  prison,  with 
 many  tears,  yet  in  much  joy  of  the  Holy  Ghost,  this  10th 
 of  4th  month  of  April,  1593,  your  poor  father  here  upon  earth, 
 most  careful  to  be  joined  with  you  for  evermore  in  the  kingdom 
 of  Jesus  Christ.  "  John  Penry, 
 
 "  A  poor  witness  in  this  life  unto  the  right  of  Jesus 
 Christ,  and  against  the  abominations  of  the  Roman 
 Babel."  1 
 
 In  his  letter  to  Lord  Burleigh,  written  only  seven  days  before 
 his  execution,  he  says,  uAnd  I  thank  God  that  whensoever 
 
 1  Appendix  B. 
 
28 
 
 HISTORY  OF  PROTESTANT 
 
 an  end  of  my  days  comes,  as  /  look  not  to  live  this  week  to  an 
 end,  mine  innocency  shall  benefit  so  much,  as  I  shall  die  Queen 
 Elizabeth's  most  faithful  subject,  even  in  the  conscience  of  my 
 very  adversaries  themselves,  if  they  will  be  beholders  thereof ; 1 
 and  by  my  death  convince  them,  before  all  the  world,  that 
 I  have  lived  so  too.  And  my  God,  I  trust,  will  one  day  cause 
 my  innocency  to  shine  as  the  noonday  before  my  gracious 
 Prince. 
 
 "  I  am  a  poor  young  man,  born  and  bred  in  the  mountains 
 of  Wales.  I  am  the  first,  since  the  last  springing  up  of  the 
 gospel  in  this  latter  age,  that  laboured  to  have  the  blessed  seed 
 thereof  sown  in  those  barren  mountains.  I  have  often  rejoiced 
 before  my  God,  as  He  knoweth,  that  I  had  the  favour  to  be 
 born  and  live  under  her  Majesty,  for  the  promoting  of  this 
 work.  In  the  earnest  desire  I  had  to  see  the  gospel  in  my 
 native  country,  and  the  contrary  corruptions  removed,  I  might 
 well,  as  I  confess  in  my  published  writings,  with  Hegetorides 
 the  Thracian,  forget  mine  own  danger ;  but  my  loyalty  to  my 
 Prince  did  I  never  forget.  And  being  now  to  end  my  days 
 before  I  am  come  to  the  one-half  of  my  years  in  the  likely 
 course  of  nature,  /  leave  the  -success  of  my  labours  unto  such  of 
 my  countrymen  as  the  Lord  is  to  raise  after  me,  for  the  accom- 
 plishing of  that  work  which,  in  the  calling  of  my  country  unto  the 
 knowledge  of  Christ's  blessed  gospel,  I  began.''' 
 
 Thus  lived  and  thus  died  the  Pioneer  of  Welsh  Noncon- 
 formity, whose  good  name  for  ages  has  been  blackened  by  the 
 foul  misrepresentations  of  bigoted  or  ignorant  historians,  but  at 
 length  has  had  justice  done  to  it.  The  sacrifice  of  his  precious 
 life  was  overruled  for  good  as  an  important  link  in  the  chain  of 
 events  which  led  to  the  overthrow  of  prelatical  tyranny,  and 
 the  consequent  gradual  cessation  of  persecution,  and  the 
 triumph  of  religious  liberty  throughout  the  kingdom.  The 
 martyr's  God  raised  up  a  host  of  worthy  successors  to  accom- 
 
 1  Care  was  taken  to  prevent,  as  far  as  possible,  any  impression  favourable  to 
 his  innocence,  or  the  cause  for  which  he  suffered,  to  be  produced  at  his  death, 
 by  despatching  him  in  a  clandestine  manner.  "  The  Sheriff  would  not  suffer 
 him  to  speak  to  the  people,  nor  make  any  profession  of  his  faith  towards  God, 
 or  his  loyalty  to  the  Queen,  but  ordered  him  to  be  turned  off  in  a  hurry." — 
 Neat. 
 
NONCONFORMITY  IN  WALES. 
 
 29 
 
 plish  the  work  which  he  so  earnestly  began,  and  his  11  dear 
 country  of  Wales,"  whose  spiritual  miseries  and  destitution 
 in  his  days  were  indescribably  lamentable,  and  for  the  removal 
 of  which  he  prayed,  laboured,  suffered,  and  died,  is  at  the 
 present  day  as  well  furnished  with  the  means  of  religious 
 knowledge  as  any  country  under  the  sun.1 
 
 Penry's  expectation,  that  the  Lord  would  raise  some  of  his 
 countrymen  to  accomplish  the  work  which  he  had  begun,  was 
 soon  partly  realized.  In  the  course  of  ten  or  twelve  years  after 
 his  death  we  find  a  few  earnest,  eloquent,  evangelical,  and 
 devoted  ministers  in  the  field.  Among  these,  the  well-known 
 Rees  Prichard,  Vicar  of  Llandovery,  Caermarthenshire,  occu- 
 pied a  conspicuous  position.  He  was  born  at  Llandovery,  in 
 the  year  1579.  His  father,  whose  name  was  David  ap  Richard 
 ap  David  ap  Rees,  ap  David,  was  a  gentleman  of  considerable 
 property,  and  had  a  family  of  seven  children,  of  whom  Rees 
 was  the  eldest.  In  1597  he  entered  Jesus  College,  Oxford, 
 and  in  April,  1602,  he  was  ordained  at  Witham,  in  Essex,  by 
 John,  suffragan  bishop  of  Colchester.  In  August  the  same 
 year  he  was  promoted  to  the  vicarage  of  Llandingad,  his  native 
 parish,  in  which  the  town  of  Llandovery  is  situated. 
 
 There  is  a  tradition  that  Mr.  Prichard  in  his  youth  was 
 addicted  to  the  sinful  habit  of  immoderate  drinking,  and  that 
 he  was  led  to  leave  that,  and  ultimately  every  other  sin, 
 in  the  following  singular  manner : — He  had  a  he-goat,  which 
 used  to  follow  him  to  the  ale-houses,  and,  occasionally,  to 
 drink  a  little  ale.  One  day,  in  a  drunken  frolic  with  his 
 companions,  he  forced  the  poor  animal  to  drink  to  excess. 
 Ever  afterwards,  the  goat  could  not  by  any  means  be  induced 
 to  cross  the  threshold  of  an  ale-house,  nor  to  taste  intoxicating 
 
 1  The  foregoing  sketch  has  been  extracted  almost  verbatim  from  the  life  of 
 the  martyr,  by  the  Rev.  Dr.  Waddington.  It  is  a  disgrace  to  the  Noncon- 
 formists of  Wales  that  several  editions  of  this  admirable  work  have  not  been 
 circulated  amongst  them  alone.  Dr.  Waddington  has  laid  the  Welsh  nation 
 under  lasting  obligations  by  raising  such  a  monument  to  one  of  the  best  and 
 most  ill-treated  of  all  the  sons  of  Cambria.  Theophilus  Jones,  in  his  volu- 
 minous "  History  of  Breconshire,"  does  not  so  much  as  refer  to  his  name.  This 
 is  not  to  be  wondered  at,  for,  with  all  his  accomplishments  and  industry,  he  was 
 the  slave  of  bigotry  and  narrow-mindedness. 
 
HISTORY  OF  PROTESTANT 
 
 drink.  This  repugnance  of  the  irrational  animal  to  intoxicating 
 drink  caused  the  young  clergyman  to  think  of  his  own  ways, 
 and  the  result  was  his  real  conversion  to  God.  When  he 
 became  a  converted  man,  he  soon  distinguished  himself  as  a 
 most  earnest  and  popular  preacher. 
 
 Sir  George  Devereux,  uncle  to  Robert,  Earl  of  Essex,  and 
 his  guardian  during  his  minority,  was  at  that  time  residing  at 
 Llwyn-y-brain,  near  Llandovery,  and  was  one  of  Mr.  Prichard's 
 constant  hearers.  Is  is  probable,  also,  that  the  young  earl 
 often  resided  there  with  his  uncle.  The  vicar  thus  became 
 intimately  acquainted  with  his  lordship,  and  was  appointed  his 
 chaplain.  As  the  chaplain  of  a  nobleman,  he  was  enabled  to 
 hold  the  rectory  of  Llanedi,  Caermarthenshire,  with  the  vicarage 
 of  Llandingad,  to  which  he  was  presented,  in  1613,  by  King 
 James  I.  In  the  following  year  he  was  made  prebendary  of 
 the  collegiate  church  of  Brecon,  and  in  1626,  chancellor  of  St. 
 David's. 
 
 It  seems  somewhat  mysterious  how  a  man  of  Mr.  Prichard's 
 piety,  evangelical  sentiments,  and  anti-popish  views,  got  so  many 
 preferments  at  a  time  when  most  of  his  brethren  of  the  same 
 principles  were  either  ejected,  or  suffered  only  to  occupy  very 
 inferior  positions  in  the  Church.  His  intimacy  with  the  Earl 
 of  Essex,  and  the  fact  that  he  was  himself  a  gentleman  of  con- 
 siderable property,  may  possibly  account  for  it.  The  system 
 of  pluralities,  as  a  rule,  has  been  the  bane  of  the  Established 
 Church,  but  Mr.  Prichard's  case  was  an  exception.  During 
 the  reign  of  King  James  I.  he  was  probably  the  only  efficient 
 preacher  in  the  diocese  of  St.  David's.  If  he  had  been  in 
 possession  of  only  one  living,  his  valuable  services  would  have 
 been  confined  to  one  locality,  as  it  is  not  likely  that  any  of  that 
 generation  of  careless,  ignorant,  or  immoral  clergy  would  either 
 invite  or  admit  him  into  their  pulpits ;  but  being  a  pluralist, 
 his  official  duties  opened  the  way  for  him  to  divide  his  labours 
 among  several  distant  localities.  His  stated  visits  to  St. 
 David's,  St.  Lenox,  near  Narberth,  a  demesne  attached  to  the 
 chancellorship  of  St.  David's,  and  Llanedi,  were  attended  with 
 much  good.  Vast  multitudes  flocked  to  hear  him  to  each  of 
 these  places  ;  and  as  neither  the  churches  nor  even  the  spacious 
 
NONCONFORMITY  IN  WALES. 
 
 31 
 
 cathedral  of  St.  David's  were  large  enough  to  contain  his  over- 
 flowing congregations,  he  preached  in  the  open  air.  This 
 irregularity  so  offended  the  High  Churchmen  of  the  time,  that, 
 though  a  dignitary,  charges  were  preferred  against  him  in  the 
 spiritual  court.  We  are  not  informed  how  he  got  through  his 
 troubles.  It  is  supposed  that  he  refers  to  this  circumstance  in 
 one  of  his  poems,  where  he  says  that  some  people  sought  to 
 devour  his  soul ;  and  in  another,  where  he  praises  his  God  for 
 confounding  the  malicious  designs  of  his  enemies. 
 
 This  excellent  minister,  like  hundreds  of  his  brethren  in 
 England,  and  a  few  in  Wales,  undoubtedly  felt  himself  in  a 
 very  unpleasant  position,  when  King  Charles  L,  at  the  instiga- 
 tion of  the  popish  Laud,  enforced  the  reading  of  the  Book  of 
 Sports.  We  have  never  seen  his  name  in  any  printed  book 
 or  manuscript  as  a  sufferer  for  disobeying  the  Kings  impious 
 injunction,  and  local  tradition  is  silent  on  the  subject.  It 
 would  be  highly  uncharitable  to  suppose,  without  sufficient 
 evidence,  that  a  man  of  such  exemplary  holiness,  and  Puritan 
 strictness  in  regard  to  the  sanctification  of  the  Sabbath,  as  his 
 works  show,  could  have  bent  his  conscience  to  read  the  Kings 
 declaration :  but  how  his  disobedience  escaped  the  censure  of 
 his  superiors  must  remain  an  unexplained  mystery.  His  bio- 
 grapher, the  late  Rev.  Rice  Rees,  B.D.,  supposes  that  his 
 diocesan,  Dr.  Field,  did  not  strictly  enforce  compliance  in  his 
 diocese;  but  if  he  exercised  leniency  towards  Mr.  Prichard, 
 he  did  not  do  so  in  every  case,  for  we  find  that  Mr.  Phillips, 
 of  Pembrokeshire,  the  father  of  the  distinguished  Noncon- 
 formist, Peregrine  Philips,  "  was  a  sufferer  for  not  reading  the 
 Book  of  Sports." 
 
 Mr.  Prichard  lived  to  see  the  breaking  out  of  the  civil  wars. 
 Like  the  clergy  and  gentry  of  Wales  generally,  he  was  a  firm 
 royalist.  He  gave  away  the  bulk  of  his  income  for  three  years 
 to  support  the  King's  party.  During  his  whole  life  he  was 
 commendably  liberal  and  charitable  to  the  poor,  and  in  his 
 last  will  he  left  eleven  small  fields,  near  Llandovery,  whose  rent 
 at  that  time  amounted  to  £20  a  year,  to  support  a  free  school 
 in  that  town ;  but  Thomas  Mainwaring,  who  had  married  the 
 granddaughter  and  heiress  of  the  vicar,  taking  advantage  of 
 
32 
 
 HISTORY  OF  PROTESTANT 
 
 some  informality  in  the  will,  after  paying  a  schoolmaster  for 
 two  or  three  years,  appropriated  the  property  to  his  own  use. 
 
 The  good  Vicar  of  Llandovery  lived  and  died  a  sound  con- 
 formist ;  but  most,  if  not  all  his  converts,  soon  after  his  death, 
 formed  themselves  into  Nonconformist  societies.  Caermarthen- 
 shire,  ever  since  his  death,  has  been  the  stronghold  of  Non- 
 conformity. His  case  is  a  striking  illustration  of  the  sentiment 
 expressed  by  the  celebrated  John  Berridge,  Vicar  of  Everton,  in 
 a  letter  to  Lady  Huntingdon.  "But  you  say,"  he  remarks, 
 "  the  Lord  is  sending  many  gospel  labourers  into  the  Church. 
 True ;  and  with  a  view,  I  think,  of  calling  His  people  out  of  it. 
 Because,  when  such  ministers  are  removed  by  death,  or  trans- 
 ported to  another  vineyard,  I  see  no  fresh  gospel  labourer 
 succeed  them,  which  obliges  the  forsaken  flocks  to  fly  to  a 
 meeting.  And  what  else  can  they  do  ?  If  they  have  tasted 
 of  manna,  and  hunger  for  it,  they  cannot  feed  on  heathen 
 chaff,  nor  yet  on  legal  crusts,  though  baked  by  some  starch 
 Pharisee  quite  up  to  perfection."1 
 
 Rees  Prichard's  name  is  much  more  familiar  throughout 
 the  Welsh  nation  than  the  names  of  any  of  his  celebrated 
 contemporaries.  His  poems  have  immortalized  his  memory. 
 During  the  first  twenty-eight  years  of  his  ministry  no  Welsh 
 Bibles  were  to  be  found  anywhere  in  the  Principality,  save  only 
 on  the  pulpits  of  the  parish  churches.  The  people  were 
 consequently  necessarily  ignorant  of  spiritual  things.  Perceiv- 
 ing that  they  were  passionately  fond  of  poetry  and  music,  he 
 turned  the  substance  of  his  solid,  scriptural,  and  popular 
 sermons  into  verse.  Written  copies  of  these  were  circulated 
 among  the  people,  and  proved  eminently  useful  in  conveying 
 correct  ideas  of  religious  doctrines  and  duties  to  a  sadly 
 neglected  and  ignorant  population.  He  only  published  one 
 of  his  poems  in  his  lifetime;  but  in  1646,  two  years  after  his 
 death,  several  of  them  were  published  in  one  volume,  under  the 
 title  "  Y  Seren  Fore,  neu  Ganwyll  y  Cymry ; "  that  is,  "  The 
 Morning  Star;  or,  the  Welshman's  Candle."  In  the  year  1672 
 the  celebrated  Nonconformist,  Stephen  Hughes,  published  a 
 new  edition,  containing  a  large  number  of  additional  poems, 
 
 1  "  Life  and  Times  of  the  Countess  of  Huntingdon,"  vol.  ii.  p.  423.  1839. 
 
NONCONFORMITY  IN  WALES. 
 
 33 
 
 from  the  author's  manuscripts.  Since  that  time  about  fifteen 
 editions  have  been  published ;  but  the  last,  edited  by  the  late 
 Rev.  Rice  Rees,  B.D.,  to  which  is  prefixed  a  memoir  of  the 
 author,  is  incomparably  superior  to  all  the  previous  ones  in 
 completeness,  correctness,  and  elegance.  No  book  in  the 
 Welsh  language,  with  the  exception  of  the  Bible,  has  been  so 
 extensively  circulated,  and  read  with  so  much  benefit,  as  the 
 vicar's  poems.  His  volume  is  a  complete  body  of  doctrinal 
 and  practical  divinity.  The  style  is  simple,  sententious,  and 
 remarkably  vigorous.  The  sentiments  are  highly  Calvinistic, 
 but  without  the  least  tincture  of  Antinomianism.  Several  of 
 the  most  striking  verses  have  long  since  become  national 
 proverbs.  The  vicar,  in  describing  the  moral  degradation  of 
 his  countrymen,  and  the  disgraceful  character  of  the  clergy, 
 uses  language  quite  as  strong  as  John  Penry  •  but  he  wrote  in 
 the  Welsh  tongue,  and  his  compositions  were  not  published  till 
 after  his  death :  he  thus  escaped  troubles  which  otherwise 
 would  most  probably  have  fallen  to  his  lot. 
 
 Rees  Prichard  has  no  monument  erected  over  his  grave, 
 and,  indeed,  the  spot  where  he  rests  is  unknown;  however, 
 there  is  no  danger  that  his  name  shall  be  forgotten  while  the 
 "  Welshman's  Candle  "  continues  to  give  light,  and  scriptural 
 religion  retains  its  hold  on  the  hearts  of  the  sons  of  Cambria. 
 
 It  seems  that  the  Vicar  of  Llandovery  was  the  only  pious  and 
 efficient  conforming  minister  in  the  Principality  during  the 
 reigns  of  Kings  James  L  and  Charles  I.  All  his  worthy  con- 
 temporaries were  more  or  less  tainted  with  "  Inconformity." 
 They  consequently  became  objects  of  distrust,  annoyance,  and 
 persecution,  and  were  ultimately  driven  from  the  pulpits  of  the 
 Established  Church.  These  excellent  men  were  the  fathers 
 and  founders  of  the  Nonconformist  churches  of  Wales;  and 
 their  lives,  labours,  and  sufferings  will  be  the  subject  of  the 
 first  chapter  of  our  history. 
 
 4 
 
CHAPTER  I. 
 
 FROM  THE  RISE  OF  NONCONFORMITY  TO  THE  COMMENCEMENT 
 OF  THE  CIVIL  WARS,  A.D.   1633  1642. 
 
 Character  of  the  Founders  of  Nonconformity — Proceedings  of  the  Bishops — 
 Biographical  Sketches  of  W.  Wroth,  W.  Erbery,  W.  Cradock,  M.  Mat- 
 thews, R.  Symonds,  A.  Mostyn,  H.  Walter,  R.  Powell— Several  other 
 Young  Men  commence  preaching — Formation  of  the  Churches  at  Llan- 
 vaches,  Mynyddislwyn,  Cardiff,  and  Swansea — Favourable  Measures  of  the 
 Parliament — Opposition  of  the  Welsh  Clergy  and  Gentry — Publication  of 
 the  New  Testament — Breaking  out  of  the  Civil  Wars — The  Welsh  Noncon- 
 formists fleeing  to  England. 
 
 The  fathers  and  founders  of  Nonconformity  in  the  Principality 
 were  not  men  of  wild  fancies,  unsettled  minds,  and  disposed 
 to  differ  from  others  merely  for  the  sake  of  differing.  With 
 one  solitary  exception,  they  were  men  of  sound  judgment,  ortho- 
 dox sentiments,  and  peaceable  disposition.  Having  been 
 deprived  of  their  livings,  as  parish  ministers,  on  account  of 
 their  pious  endeavours  to  save  the  perishing  multitudes  around 
 them,  they  formed  separate  Nonconformist  churches;  not  to 
 counteract  the  efforts  of  the  Established  Church  to  evangelize 
 the  nation,  but  to  supply  her  omission  of  that  duty. 
 
 The  Protestant  religion  had  been  established  in  this  kingdom 
 thirty  years  before  the  Bible  was  translated  into  the  language  of 
 Wales ;  thirty-four  years  before  we  find  any  Welshman  recom- 
 mending anything  like  separation  from  the  established  worship, 
 and  eighty-one  years  before  any  actual  separation  took  place. 
 The  Church  had  the  whole  field  to  herself  for  these  eighty-one 
 years,  but  nothing  worthy  to  be  recorded  had  been  done  during 
 
NONCONFORMITY  IN  WALES. 
 
 35 
 
 this  long  period  to  enlighten  the  nation,  except  the  laudable 
 work  of  translating  the  Scriptures  into  the  vernacular  language, 
 and  this  had  been  accomplished  by  a  few  worthy  individuals 
 upon  their  own  responsibility.  The  mass  of  the  nation  were  as 
 ignorant  and  superstitious  in  1639  as  they  were  in  1558,  with 
 the  exception  of  a  few  thousands,  who  had  been  enlightened 
 by  the  earnest  preaching  of  a  small  number  of  persecuted 
 clergymen.  Most  of  these  good  men,  when  they  could  no 
 longer  retain  their  places  in  the  Establishment  with  a  clear 
 conscience,  became  the  founders  of  Nonconformist  churches. 
 May  we  not  naturally  infer  from  these  facts  that  Wales  at  this 
 day  would  have  been  in  the  same  deplorable  condition  as 
 Ireland,  if  Protestant  Nonconformity  had  not  done  for  it  what 
 the  Established  Church  was  either  unwilling  or  unadapted  to 
 accomplish  ? 
 
 In  the  year  1633  the  Bishops  of  St.  David's  and  Llandaff,  at 
 the  instigation  of  Archbishop  Laud,  commenced  a  systematic 
 persecution  of  all  those  pious  clergymen  in  their  dioceses  who 
 were  not  strict  conformists.  The  impious  injunction  to  read 
 the  "Book  of  Sports"  exposed  those  devoted  ministers  to  various 
 troubles.  The  following  extracts  from  the  annual  account  of 
 his  province,  which  Laud  addressed  to  the  King,  will  give  some 
 idea  of  the  number  and  sufferings  of  the  Welsh  Nonconformist 
 ministers  of  that  period  : — 1 
 
 "January  2,  1633. — My  l°rd  of  St.  David's  is  now  resident 
 in  his  diocese,  and  hath  so  been  ever  since  the  last  spring,  and 
 professes  that  he  will  take  great  care  hereafter  to  whom  he 
 gives  h'oly  orders.  His  lordship  certifies  that  he  hath  suspended 
 a  lecturer  for  his  Inconformity." 
 
 "January  2,  1634. — The  bishop  (of  St.  David's)  is  careful 
 whom  he  ordains.  The  lecturers  in  these  parts  are  not  many, 
 yet  of  late  he  hath  been  driven  first  to  suspend,  and  afterwards 
 to  dismiss,  one  Roberts,  a  Welsh  lecturer,  for  Inconformity ; 
 and  one  or  two  others,  that  had  with  their  giddiness  offered  to 
 distemper  the  people,  he  hath  likewise  driven  out  of  the  diocese. 
 His  lordship  complains  grievously,  and  not  without  cause." 
 
 u  The  Bishop  of  Llandaff  certifies  that  this  last  year  he 
 1  The  Lambeth  MSS.  Vol.  943. 
 
36 
 
 HISTORY  OF  PROTESTANT 
 
 visited  in  person,  and  found  that  William  Erbery,  Vicar  of  St. 
 Mary's,  in  Cardiff,  and  Walter  Cradock,  his  curate,  have  been 
 very  disobedient  to  your  Majesty's  injunctions,  and  have 
 preached  very  schismatically  and  dangerously  to  the  people. 
 That  for  this  he  hath  given  the  vicar  a  judicial  admonition,  and 
 will  farther  proceed,  if  he  do  not  submit  j  and  for  his  curate, 
 being  a  bold,  ignorant  young  fellow,  he  hath  suspended  him, 
 and  taken  away  his  licence  to  serve  the  cure." 
 
 "January  2,  1635. — Llandaff. — In  this  diocese  the  bishop 
 found,  in  his  triennial  visitation  the  former  year,  two  noted 
 schismatics,  Wroth  and  Erbery,  that  lead  away  many  simple 
 people  after  them ;  and  finding  that  they  wilfully  persisted  in 
 their  schismatical  course,  he  hath  carefully  preferred  articles 
 against  them  in  the  High  Commission  Court,  where,  when  the 
 case  is  ready  for  hearing,  they  shall  receive  according  to  the 
 merits  of  it." 
 
 "St.  David's. — The  late  bishop  (now  of  Hereford)  hath 
 caused  to  be  questioned  in  the  High  Commission  Court,  and 
 suspended,  one  Roberts,  a  lecturer,  for  Inconformity.  Three 
 or  four  others,  who  were  suspended,  he  hath  released,  upon 
 hope  given  of  their  obedience  to  the  Church.  He  complains 
 much,  and  surely  with  cause  enough,  that  there  are  few 
 ministers,  in  those  poor  and  remote  places,  that  are  able  to 
 preach  and  instruct  the  people."  And  yet  those  who  were  able 
 to  preach  and  instruct  the  people  were  not  permitted  to  do  it. 
 
 "  1636.— St.  David's. — There  is  one  Matthews,  the  Vicar  of 
 Penmain,  that  preaches  against  the  keeping  of  all  holy-days, 
 with  divers  other,  as  fond  or  profane  opinions.  The  bishop 
 hath  inhibited  him,  and  if  that  doth  not  serve,  I  shall  call  him 
 into  your  High  Commission  Court." 
 
 "  Llandaff. — The  bishop  complains  that  whereas  Mr.  Wroth 
 and  Mr.  Erbery  are  in  the  High  Commission  Court  for  their  schis- 
 matical proceedings,  the  slow  prosecution  there  against  them 
 makes  both  of  them  persist  in  their  by-ways,  and  their  followers 
 judge  them  faultless.  But  for  this  I  humbly  present  to  your 
 Majesty  this  answer,  that  now  the  loss  of  two  terms,  by  reason 
 of  the  sickness,  hath  cast  the  proceedings  out  of  that  court,  as 
 well  as  of  others,  behindhand." 
 
NONCONFORMITY  IN  WALES. 
 
 37 
 
 "  1638. — Llandaff. — There  were  in  this  diocese  last  year  but 
 two  refractory  ministers,  Mr.  Wroth  and  Mr.  Erbery.  The 
 former  hath  submitted ;  but  the  other  would  neither  submit  nor 
 satisfy  his  parishioners,  to  whom  he  had  given  public  offence. 
 So  he  resigned  his  vicarage,  and  hath  thereby  left  the  diocese  in 
 peace."  We  are  not  informed  what  kind  of  submission  Mr.  Wroth 
 was  forced  to  make.    However,  he  was  ejected  from  his  living. 
 
 "  St.  David's. — Some  had  been  meddling  with  questions  his 
 Majesty  had  forbidden."  Preaching  Calvinistic  doctrines,  most 
 probably. 
 
 "  1640. — St  Asaph. — A  conventicle  of  mean  persons  was 
 laid  hold  on,  and  complaint  was  made  to  the  Council  of  the 
 Marches." 
 
 These  persecuting  proceedings  of  the  bishops  compelled  the 
 excellent  ministers  mentioned  in  the  foregoing  extracts,  with 
 some  others,  and  most  of  their  flocks,  to  quit  the  Establishment, 
 and  set  up  private  meetings  in  dwelling-houses,  and  wherever 
 they  could.  This  ultimately  led  to  the  formation  of  regularly 
 organized  Nonconformist  churches. 
 
 The  leader  in  this  movement  was  the  venerable  William 
 Wroth,  Rector  of  Llanvaches,  near  Chepstow,  in  Monmouthshire. 
 This  excellent  person,  descended  from  one  of  the  most  ancient 
 and  respectable  families  in  the  county  of  Monmouth,  was  born 
 in  the  year  1570,  at  or  near  Abergavenny.  He  matriculated  at 
 Jesus  College,  Oxford,  on  the  21st  of  January,  1586.  All  the 
 information  respecting  him  furnished  by  the  entry  in  the  register 
 of  Jesus  College  is,  that  he  was  the  son  of  a  gentleman  of 
 Monmouthshire ;  that  he  matriculated  in  the  sixteenth  year  of 
 his  age ;  and  that  he  was  at  the  time  one  of  Mr.  Case's  pupils. 
 Mr.  (afterwards  Dr.)  Case  was  a  very  eminent  scholar,  but 
 "  strongly  inclined  to  the  doctrines  of  the  Church  of  Rome." 
 A  large  number  of  the  Monmouthshire  gentry  of  that  age  were 
 Roman  Catholics,  and  it  is  quite  possible  that  young  Wroth's 
 parents,  or  guardians,  were  of  that  persuasion,  so  that  it  was 
 natural  for  them  to  place  him  under  such  a  tutor.  Mr.  Charles, 
 of  Bala,  says  that  Mr.  Wroth  remained  at  Oxford  fourteen 
 years.1    As  Mr.  Charles  does  not  give  any  authority  for  this 
 
 1  "  Trysorfa  Ysbrydol "  for  1799,  p.  155. 
 
33 
 
 HISTORY  OF  PROTESTANT 
 
 statement,  we  feel  disposed  to  doubt  its  correctness.  It  is,  how- 
 ever, probable  that  he  spent  a  considerable  time  at  the  Uni- 
 versity, or  that  he  returned,  after  an  absence  of  five  or  six  years, 
 to  complete  his  course,  for  we  find  in  the  register  of  Christ- 
 church  College  that  William  Wroth  was  admitted  to  the  degree 
 of  Bachelor  of  Arts  on  the  18th  of  February,  1595.  As  no 
 person  of  that  name  is  mentioned  in  any  of  the  registers  of  the 
 University  for  that  period  except  the  William  Wroth  of  Mon- 
 mouthshire, who  matriculated  in  1586,  it  is  almost  certain  that 
 the  same  person  is  referred  to  in  both  entries.  The  fact  that 
 he  matriculated  at  Jesus  College,  and  took  his  degree  at  Christ- 
 church,  does  not  in  the  least  affect  the  validity  of  this  supposi- 
 tion, for  removals  from  one  college  to  another  in  the  University 
 in  those  days  were  frequent. 
 
 We  are  not  informed  when  or  where  Mr.  Wroth  was  ordained. 
 He  was  presented  to  the  living  of  Llanvaches  by  Sir  Edward 
 Lewis,  of  the  Van,  near  Caerphily,  probably  before  the  year 
 1600.  The  Rev.  Joshua  Thomas,1  on  the  authority  of  an 
 undated  manuscript  which  he  saw  in  Monmouthshire,  states 
 that  Mr.  Wroth,  for  some  time  after  his  ordination,  was  addicted 
 to  levity,  carnal  mirth,  and  music,  and  that  his  conversion  was 
 effected  in  the  following  singular  manner : — A  gentleman,  a 
 relation  of  Mr.  Wroth's,  and  at  whose  house  he  boarded,  had 
 an  important  lawsuit  to  be  tried  in  London  :  the  case  turning 
 in  his  favour,  he  sent  home  the  pleasing  news,  requesting  his 
 family  to  invite  his  friends  and  neighbours  to  meet  at  his  house 
 on  a  certain  day,  when  he  expected  to  return,  to  spend  the 
 evening  in  feasting  and  mirth.  The  clergyman  bought  a  new 
 violin  for  the  occasion.  The  company  having  assembled, 
 anxiously  expecting  the  arrival  of  their  friend,  to  their  indescrib- 
 able mortification  a  messenger  came,  with  the  sad  news  that  he 
 had  been  suddenly  seized  by  death  on  his  way  home.  It  is 
 easier  to  imagine  than  describe  the  feelings  of  all  present  on 
 the  reception  of  this  melancholy  message.  Mr.  Wroth,  amidst 
 the  general  consternation,  cast  away  his  violin,  and  falling  on 
 his  knees  in  the  midst  of  the  company,  most  fervently  prayed 
 for  the  blessing  of  God  upon  this  alarming  providence.    It  is 
 
 1  "  Hanes  y  Bedyddwyr,"  pp.  22-3.  1778. 
 
NONCONFORMITY  IN  WALES. 
 
 39 
 
 added,  that  from  this  time  he  became  a  changed  man,  devoting 
 his  fine  talents  and  superior  gifts  to  the  most  faithful  and 
 exemplary  discharge  of  the  duties  of  his  ministry. 
 
 We  see  no  reason  to  doubt  the  truth  of  this  relation,  but  Mr. 
 Thomas's  supposition  that  the  circumstance  occurred  some  time 
 between  1620  and  1630  is  evidently  groundless.  Mr.  Wroth 
 in  1620  was  above  fifty  years  of  age,  and  it  appears  very  improb- 
 able, to  say  the  least,  that  a  clergyman,  converted  at  that  age, 
 would  become  so  eminent  and  universally  known  as  to  be 
 denominated  "the  apostle  of  Wales."  A  most  correct  and 
 trustworthy  recorder  of  events,  the  writer  of  the  "  Broadmead 
 Records,"  referring  to  the  religious  state  of  the  kingdom  from 
 1600  to  1640,  says: — "And  there  were  raised  up  divers  holy 
 and  powerful  ministers  and  preachers,  in  and  about  that  time, 
 in  this  nation ;  whereof  in  these  parts  was  one  Mr.  Wroth,  in 
 Monmouthshire,  not  far  from  this  city  of  Bristol,  who  for  the 
 powerfulness  and  efficaciousness  of  his  preaching,  with  the  ex- 
 emplary holiness  of  his  life,  was  called  the  apostle  of  Wales  ; 
 for  the  papist,  and  all  sorts  almost,  honoured  him  for  a  holy 
 man.  By  his  ministry  it  pleased  the  Lord  to  convert  many,  so 
 that  they  left  their  sinful  courses  in  the  world ;  after  which  he 
 caused  them  to  separate  from  the  worship  of  the  world,  and 
 gathered  them  into  the  gospel  order  of  church  government. 
 Which  light  of  theirs  began  to  shine  very  much  in  this  part  of 
 the  land.  About  the  same  time  God  raised  up,  in  this  city  of 
 Bristol,  in  Philip's  parish,  one  Mr.  Yeamans,  a  zealous  preacher, 
 that,  although  in  some  things  he,  keeping  in  his  place,  did 
 observe  according  to  the  time  that  then  was,  yet  would  not 
 suffer  his  hearers  to  use  any  blind  devotion,  as  bowing  at  the 
 name  of  Jesus,  and  ignorant  or  rather  customary  walking  and 
 profaning  the  Sabbath;  to  whom  the  awakened  souls  and 
 honest-minded  people  did  flock  very  much  to  hear  him.  They 
 sat  under  his  light  near  twenty  years."  1 
 
 This  Mr.  Yeamans  settled  at  St.  Philip's,  Bristol,  about  1604, 
 and  died  in  1633.2  It  does  not  by  any  means  appear  natural 
 that  the  writer  of  the  Records  would  have  mentioned  Mr. 
 
 1  The  "  Broadmead  Records,"  pp.  7,  8.  1847. 
 
 2  Fuller's  "  Dissent  in  Bristol,"  pp.  13,  15.  1840. 
 
40 
 
 HISTORY  OF  PROTESTANT 
 
 Wroth,  a  minister  residing  in  the  country,  more  than  twenty 
 miles  from  Bristol,  before  Mr.  Yeamans,  a  minister  in  his  own 
 city,  had  not  the  former  been  known  and  celebrated,  as  a 
 gospel  preacher,  before  the  latter.  These  considerations  lead 
 us  to  date  Mr.  Wroth's  conversion  at  least  as  early  as  the  year 
 1600. 
 
 Llanvaches,  during  Mr.  Wroth's  time,  was  the  Jerusalem  of 
 the  religious  people  of  South  Wales,  and  the  surrounding 
 English  counties.  Such  vast  multitudes  flocked  there  to  hear 
 him,  that  he  was  often  obliged  to  preach  in  the  churchyard,  as 
 the  church  could  contain  only  a  small  proportion  of  them. 
 William  Erbery,  in  a  pamphlet  published  in  1652,  while  treat- 
 ing the  founders  of  the  Anti-Pedobaptist  cause  in  Wales  most 
 uncharitably,  furnishes  a  striking  proof  of  Mr.  Wroth's  uncom- 
 .  mon  popularity,  and  of  the  high  religious  character  of  his  fol- 
 lowers. Referring  to  Wales,  he  says  :  "  For  as  there  the  first 
 was  an  Independent  church,  so  the  Baptized  churches  last  were 
 there,  unless  there  may  be  some  in  Scotland  since.  It  is  only 
 of  late  the  Baptized  churches  came  and  increased  in  Wales, 
 and  yet  it  is  but  the  weakest  of  the  Christians  there  are  fallen 
 into  the  waters.  For  I  will  speak  the  truth  without  partiality. 
 There  were  not  more  spiritual  and  suffering  saints  in  any  part 
 of  English  ground  than  were  in  Wales  ;  so  self-denying  and 
 dying  to  the  world — yea,  so  wise-hearted  and  knowing  Chris- 
 tians :  let  all  the  English  counties  about  them  testify,  and  tell 
 how  many  saints  from  Somerset,  Gloucestershire,  Hereford- 
 shire, Radnorshire,  Glamorganshire,  &c,  came  in  multitudes 
 to  Llanvaches.  What  light  and  labour  in  the  Spirit  was  there  ! 
 — how  heavenly-minded  ! — what  holy  language  among  them  ! 
 — what  watching  ! — what  prayers  night  and  day,  in  the  way 
 they  went,  in  the  work  they  did,  at  their  plough  ;  everywhere 
 in  private  that  spirit  of  prayer  and  pureness  of  heart  appeared. 
 Nothing  of  ordinances  was  then  mentioned,  but  with  fear  in 
 themselves,  and  forcing  others  by  the  Spirit,  to  living  in  them ; 
 all  was  spirit  and  life  the  saints  in  Wales  then  looked  for."  1 
 
 The  apostolic  Rector  of  Llanvaches  did  not  confine  his  labours 
 to  his  own  parish.    He  often  visited  different  parts  of  Wales, 
 
 1  Erbery's  "  Apocripha,"  p.  8.  1652. 
 
NONCONFORMITY  IN  WALES. 
 
 41 
 
 and  the  adjoining  English  counties.  The  religious  people  at 
 Bristol  were  occasionally  cheered  by  his  visits  to  that  city,  and 
 and  "  would  run  after  him,  and  the  other  reforming  ministers 
 of  South  Wales,  like  hungry  souls  for  food."1  His  earnest 
 preaching,  extraordinary  popularity,  and  uncanonical,  but 
 apostolic  proceedings,  as  a  matter  of  course,  excited  the 
 jealousy  and  hatred  of  his  worldly,  idle,  and  ignorant  clerical 
 neighbours.  He  was  often  annoyed,  but  during  the  primacy 
 of  Archbishop  Abbott,  like  many  other  Puritans,  he  was  per- 
 mitted to  retain  his  living.  It  is  said  that  Dr.  T.  Field,  who 
 was  Bishop  of  Llandaff  from  1619  to  1627,  once  asked  him 
 angrily  how  he  dared  to  infringe  the  canons  of  the  Church  by 
 his  irregular  proceedings.  To  this  reprimand  Mr.  Wroth 
 replied  with  tears,  "There  are  thousands  of  immortal  souls 
 around  me  thronging  to  perdition,  and  should  I  not  use  all 
 means  likely  to  succeed  to  save  them  ?  "  This  mild  and  soul- 
 pitying  reply  so  affected  the  bishop  that  he  also  wept.  Soon 
 after  the  elevation  of  Laud  to  the  see  of  Canterbury,  "the 
 blessed  apostle  of  South  Wales,"  as  we  have  already  seen,  was 
 dragged  to  the  Court  of  High  Commission,  and  in  1638  was 
 deprived  of  his  living.  In  the  following  year  he  formed  an  Inde- 
 pendent church  at  Llanvaches,  and  in  the  beginning  of  the  year 
 1642,  at  an  advanced  age,  he  finished  his  useful  career,  and 
 was  buried,  according  to  his  own  request,  under  the  threshold 
 of  the  parish  church,  where  he  exercised  his  ministry  for  about 
 forty  years.  "  Mr.  Wroth  was  by  the  Lord  laid  asleep,  accord- 
 ing to  his  prayer,  before  the  war,  which  for  a  great  while  was 
 feared ;  and  therefore  he  petitioned  that  he  might  never  hear 
 a  drum  beat  in  order  thereto."  2 
 
 The  few  references  to  him  left  upon  record  by  his  contem- 
 poraries, lead  us  to  regard  Mr.  Wroth  as  a  most  amiable  man, 
 a  Christian  of  the  highest  order,  and  a  pastor  worthy  to  be 
 imitated  by  all  the  ministers  of  Jesus  Christ.  He  excelled  in 
 kindness  and  hospitality.  Of  the  multitudes  who  came  from 
 distant  parts  to  hear  him,  it  is  said  that  he  was  accustomed  to 
 invite  great  numbers  to  his  own  house,  to  partake  of  cold  col- 
 
 1  The  "  Broadmead  Records,"  p.  9. 
 
 2  Ibid.  p.  29.    "  Trysorfa  Ysbrydol,"  p.  156.  1799. 
 
42 
 
 HISTORY  OF  PROTESTANT 
 
 lations,  and  rest  between  the  morning  and  afternoon  service. 
 After  asking  a  blessing,  he  used  to  address  the  company  in  the 
 following  or  similar  words  :  "  Friends,  here  is  good  food  for 
 you,  the  gift  of  a  good  God  ;  eat  and  welcome."  He  would 
 then  retire  to  his  study  till  the  afternoon  service. 
 
 The  writer  of  the  "  Broadmead  Records,"  p.  27,  referring  to 
 Mr.  Wroth's  visits  to  Bristol,  says :  "  But  sometimes  Mr. 
 Wroth  would  come  over  and  preach  to  them,  strengthening 
 them  in  the  Lord,  who  lodged  at  Mr.  Listun's,  whose  children 
 the  said  Mr.  Wroth  would  use  to  teach  them  at  night-times  this 
 verse  following : 
 
 "  1  Thy  sin,  thy  end,  the  death  of  Christ, 
 The  eternal  pangs  of  hell, 
 The  day  of  doom,  the  joys  of  heaven, 
 These  six  remember  well.'  " 
 
 Thus,  this  holy  and  humble  man,  desiring  the  good  of  souls, 
 would  be  doing  good  wherever  he  came,  both  to  young  and 
 old." 
 
 His  friend  and  son  in  the  gospel,  Walter  Cradock,  says  of 
 him, — "  It  was  once  a  speech  of  a  reverend  minister,  who,  be- 
 cause of  the  multitude  of  his  hearers,  was  often  necessitated 
 to  preach  in  the  churchyard,  that  there  was  not  one  person  in 
 that  congregation  whose  spiritual  state  he  did  not  fully  know  ; 
 and  the  success  of  his  work  was  answerably  exceeding  great 
 and  glorious  :  Neither,  said  he,  is  there  any  sermon  I  preach, 
 wherein  I  teach  them  not  at  least  one  lesson  more  than  any  one 
 of  them  all  knew  before,  and  yet  I  learn  from  them,  throughout  the 
 week,  as  much,  or  more,  than  they  do  of  me  on  the  Lord's  day." 1 
 His  manner  in  the  pulpit  was  very  agreeable ;  his  voice  was 
 strong  and  melodious,  his  enunciation  distinct,  and  his  style 
 simple,  striking,  and  intelligible  to  all  his  hearers.  All  his  sermons 
 were  adapted  to  arouse  the  conscience  as  well  as  to  instruct 
 the  understanding.  Such  was  William  Wroth,  the  father  and 
 founder  of  Nonconformity  in  Wales. 
 
 Amongst  Mr.  Wroth's  contemporaries  and  fellow-labourers, 
 the  first  place  belongs  to  William  Erbury,  or  Erbery,  B.A., 
 in  point  of  seniority,  if  not  on  account  of  his  usefulness  and 
 1  "Sermon  before  the  Parliament,"  p.  12.  1646. 
 
NONCONFORMITY  IN  WALES. 
 
 43 
 
 eminence.  This  good  man  was  born  in  the  parish  of  Roath, 
 near  Cardiff,  in  the  year  1604.  He  was  educated  at  Brasenose 
 College.  Oxford.  After  completing  his  course,  and  taking  his 
 degree  at  the  University,  he  was  episcopally  ordained,  and 
 commenced  his  ministry  at  Newport,  Monmouthshire,1  and 
 afterwards  became  Vicar  of  St.  Mary's,  Cardiff.  He  was  ejected 
 from  that  living  in  1638,  for  refusing  to  read  the  "Book  of 
 Sports,"  and  other  nonconforming  practices.  The  Bishop  of 
 Llandaff  says  that  he  left  the  diocese  in  peace  after  his  eject- 
 ment. He  then  most  probably  traversed  different  parts  of  the 
 Principality  as  an  itinerant  preacher.  In  1642  he  was  plun- 
 dered in  Wales  by  the  King's  party,  and  was  consequently 
 compelled  to  flee  to  England  for  refuge,  where  he  became  a 
 chaplain  to  a  regiment  of  the  Parliament's  army.  From  this 
 time  to  the  time  of  his  death,  which  occurred  in  the  month  of 
 April,  1654,  it  does  not  appear  that  he  returned  to  Wales  to 
 settle  there,  but  only  occasionally  visited  it.  During  these 
 visits  he  often  preached,  but  not  in  the  regular  congregations, 
 or  in  connection  with  the  recognized  ministers.  He  says  that 
 he  was  not  invited  or  admitted  by  the  ministers  to  their  pulpits, 
 on  account  of  the  peculiarity  of  his  views.2  Mr.  Erbery,  several 
 years  before  his  death,  was  visited  by  a  sore  affliction,  which  to 
 some  degree  deranged  his  mind.  Previous  to  this  he  is  said 
 to  have  been  a  man  of  good  parts,  and  an  excellent  scholar, 
 zealous  and  successful  in  his  ministry,  and  particularly  grave 
 and  religious  in  his  life.3  He  published  from  time  to  time  a 
 vast  number  of  tracts  and  small  pamphlets,  twenty-three  of 
 which  were  collected  and  reprinted,  in  a  quarto  volume,  by 
 some  of  the  author's  admirers,  in  1658,  entitled  "The  Testi- 
 mony of  William  Erbery  left  upon  Record."  This  volume  is 
 of  little  historical  value,  but  it  furnishes  ample  proofs  of  the 
 author's  piety,  fine  talents,  and,  unhappily,  his  partial  mental 
 derangement.  Here  and  there  we  find  in  it  flashes  of  wit,  and 
 some  of  the  most  correct,  sublime,  and  telling  ideas,  but  inter- 
 spersed with  such  a  mass  of  religious  nonsense,  as  none  but  a 
 mentally  deranged  man  would  have  penned. 
 
 1  Erbery's  "  Testimony,"  p.  152.    1658.  2  Ibid.  p.  249.  1658. 
 
 3  Brook's  "  Lives  of  the  Puritans,"  vol.  iii.  p.  190.  1813. 
 
44 
 
 HISTORY  OF  PROTESTANT 
 
 Mr.  Erbery's  contemporaries  give  various  and  contradictory 
 representations  of  his  sentiments.  By  some  he  is  said  to  have 
 been  a  Socinian ;  by  others,  "  one  of  the  chief  of  the  Ana- 
 baptists ; "  while  another  class  give  him  the  appellation  of  a 
 "  turbulent  Antinomian  :  "  but  all  these  are  misrepresentations. 
 His  defence  before  the  Committee  for  Plundered  Ministers,  at 
 Westminster,  March  9th,  1652,  sufficiently  proves  that  he  was 
 not  a  Socinian,  though  his  statement  of  his  sentiments  on  the 
 person  and  death  of  Christ  is  very  confused,  mystical,  and 
 somewhat  unintelligible.  The  numberless  remarks  on  baptism 
 and  the  Anabaptists,  to  be  met  with  on  almost  every  page  of 
 his  works,  show  that  he  was  as  far  as  the  poles  are  asunder 
 from  the  views  of  that  party ;  and  his  constant  inculcation  of 
 the  necessity  of  spirituality  of  mind  and  holiness  of  conduct, 
 throughout  all  his  writings,  acquits  him  from  the  charge  of  Anti- 
 nomianism.  The  truth  is,  that  it  would  be  a  difficult  task  for  any 
 one,  after  reading  carefully  every  line  which  he  wrote,  to  state 
 in  plain  words  what  was  his  creed,  and  it  is  very  doubtful 
 whether  the  good  man  himself  knew  what  it  was.  Yet,  amidst 
 all  his  confusions  and  mystical  expressions,  it  is  perfectly  plain 
 that  he  was  a  strenuous  advocate  of  inward  and  outward  holi- 
 ness, and  as  strenuously  opposed  to  the  idea  of  a  visible  church, 
 the  ministry,  and  the  outward  ordinances  of  religion.  If  it  were 
 proper  to  classify  him  with  any  particular  party,  he  must  be 
 placed  among  the  Quakers.  His  views  of  the  ministry,  the  ordi- 
 nances, &c,  were  similar  to  theirs.  He  never  actually  joined 
 them,  his  wife  did.  The  pious  but  unfortunate  Christopher  Love, 
 a  native  of  Cardiff,  entertained  to  the  last  a  most  affectionate 
 regard  towards  Mr.  Erbery,  notwithstanding  all  his  failings. 
 He  thus  observes:  4 'As  for  Mr.  Erbery,  though  he  is  fallen 
 into  dangerous  opinions,  yet  he,  being  my  spiritual  father,  I  do 
 naturally  care  for  him ;  and  my  heart  cleaves  more  to  him  than 
 to  any  man  in  the  world.  I  speak  to  the  praise  of  God,  he 
 was  the  instrument  of  my  conversion  nearly  twenty  years  ago, 
 and  the  means  of  my  education  at  the  University,  for  which 
 kindness,  the  half  of  what  I  have  in  the  world  I  could  readily 
 part  with  for  his  relief.  It  is  true,  about  eight  or  nine  years 
 since,  he  was  plundered  in  Wales,  and  came  to  see  me  at 
 
NONCONFORMITY  IN  WALES. 
 
 45 
 
 Windsor  Castle  ;  but  a  son  could  not  make  more  of  a  father 
 than  I  did  of  him,  according  to  my  ability.  When  I  had  not 
 twelve  pounds  in  the  world,  I  let  him  have  six  of  it  j  and  I 
 procured  him  to  be  chaplain  to  Major  Skippon's  regiment, 
 where  he  had  eight  shillings  per  day."  1  Of  Mr.  Erbery's  piety 
 there  can  be  not  the  least  doubt ;  but  the  strange  views  which 
 he  had  adopted  and  propagated  against  the  gathering  of 
 churches,  the  ministry,  and  the  ordinances,  rendered  him  worse 
 than  useless  as  a  public  man,  and  to  some  extent  counteracted 
 the  influence  of  his  brethren  in  their  efforts  to  do  good.  How 
 many  ministers  of  superior  talents,  undoubted  piety,  and  oc- 
 cupying commanding  positions,  have  ruined  themselves  and 
 the  cause  of  Christ,  in  many  places  and  ages,  by  promulgating 
 eccentric  and  extravagant  opinions  on  subjects  confessedly  not 
 fundamental  !  William  Erbery,  who  might  have  been  a  signal 
 blessing  to  Wales,  did,  by  his  eccentricities  there,  as  well  as  in 
 England,  incalculable  harm  to  the  cause  of  scriptural  religion  ; 
 but  he  was  more  excusable  than  many,  on  account  of  his 
 mental  affliction.  We  have  not  been  able  to  learn  where  he 
 died  and  was  buried. 
 
 Since  writing  the  foregoing  sketch  we  have  seen  a  rare 
 pamphlet,  published  in  1685,  entitled  "A  Winding  Sheet  for 
 Mr.  Baxter's  Dead  ;  or,  those  whom  he  hath  killed  and  slain 
 in  his  Catholic  Communion  sweetly  embalmed  and  decently 
 buried  again;  being  an  Apology  for  several  Ministers — viz., 
 Mr.  Erbery,  Mr.  Cradock,  Mr.  Vavasor  Powell,  and  Mr. 
 Morgan  Lloyd."  On  the  third  page  we  have  the  following 
 account  of  Mr.  Erbery:  "That  unpleasing  work  of  ripping 
 open  the  faults  of  the  dead  I  leave  to  Mr.  Baxter,  who  seems 
 to  have  a  particular  gift  that  way.  Mr.  Erbery,  then,  before 
 he  was  taken  ill  of  his  whimsies,  was  a  good  scholar,  of  smart 
 parts,  very  serious  and  successful  in  his  preaching,  and  very 
 grave  and  religious  in  his  life  and  practice.  This  character, 
 those  that  knew  him,  I  dare  say,  better  than  our  severe  censor 
 of  the  dead,  scruple  not  to  give  him.  A  very  judicious  person, 
 of  a  considerable  figure,  no  way  infected  with  his  distemper, 
 told  me — 'Mr.  Erbery's  disease  lay  in  his  head,  not  in  his 
 1  Love's  "Vindication,"  p.  36.  1651. 
 
46 
 
 HISTORY  OF  PROTESTANT 
 
 heart ; '  that  is,  his  latter  exorbitances  rose  rather  from  the 
 disorder  in  his  body  or  brain  than  any  corrupt  hereticalness  in 
 his  mind ;  which  also  were  the  thoughts  of  others  very  well 
 acquainted  with  Mr.  Erbery,  who  have  likewise  told  me  that 
 he  retained  his  love  to  good  people  to  the  last.  Mr.  Baxter 
 cannot  but  know  that  persons  that  are  overrun  with  a  deep 
 and  radicated  melancholy  may  be  sometimes  so  influenced  by 
 a  particular  mania  as  to  be  guilty  of  very  wild  and  extravagant 
 actions,  who  yet,  when  and  as  for  themselves,  are  very  serious 
 persons.  And  why  might  not  poor  Mr.  Erbery  have  allowed 
 him  a  grain  of  some  such  charitable  supposition  ?  But  as  for 
 Mr.  Erbery's  own  printed  writings,  in  which,  if  any  should  say 
 that  there  are  too  many  wild  expressions,  that  look  not  un- 
 like the  effusions  of  a  distempered  brain,  I  confess  I  cannot 
 deny  it.  Howbeit,  upon  that  very  account,  I  can  and  do 
 entertain  favourable  thoughts  of  the  person  himself,  who,  I 
 think,  should  be  the  object  of  our  pity,  not  of  our  censorious 
 reproach." 
 
 Of  the  small  company  of  young  and  devoted  ministers  who 
 assisted  the  aged  William  Wroth  in  the  gathering  and  for- 
 mation of  the  first  Nonconformist  churches  in  Wales,  Walter 
 Cradock  was  probably  the  most  talented,  laborious,  and 
 extensively  useful.  This  eminent  person  was  born  at  Trevela, 
 in  the  parish  of  Llangwmucha,  near  Usk,  in  Monmouthshire. 
 He  was  heir  to  an  estate  worth  at  that  time  ;£6o  a  year.  We 
 have  not  been  able  to  ascertain  the  year  of  his  birth,  as  his 
 name  is  not  to  be  found  in  the  registers  of  the  University  of 
 Oxford,  though  he  was  educated  there,  and  the  register  of  his 
 native  parish  does  not  go  so  far  back  as  the  seventeenth 
 century.  It  is  most  probable  that  he  was  born  some  time 
 between  the  years  1606  and  1610.  The  Bishop  of  Llandaff,  as 
 we  have  seen,  called  him,  in  1633,  "a  bold,  ignorant  young 
 fellow."  Having  been  brought  up  in  the  immediate  neigh- 
 bourhood of  Llanvaches,  he  had  opportunities  to  hear  the 
 apostolic  Wroth  from  his  childhood,  and  it  is  almost  certain 
 that  he  was  brought  to  the  knowledge  of  the  truth,  through  his 
 instrumentality,  in  his  early  youth.  On  his  leaving  the  Uni- 
 versity, he  settled  as  curate,  first  at  Peterston-upon-Ely,  in 
 
NONCONFORMITY  IN  WALES. 
 
 47 
 
 Glamorganshire,  and  afterwards  at  St.  Mary's,  Cardiff.  In 
 1633,  the  bishop  took  away  his  license  to  serve  that  cure  for 
 his  refusal  to  read  the  "  Book  of  Sports."  After  his  ejectment 
 from  Cardiff,  it  is  said  that  even  his  own  relations  turned 
 bitterly  against  him,  on  account  of  his  Nonconformity.  Being 
 thus  discouraged  in  his  own  country,  he  went  to  North  Wales. 
 Through  some  providence,  unknown  to  us,  he  was  admitted  to 
 serve  as  curate  in  the  parish  church  of  Wrexham,  in  Denbigh- 
 shire. His  earnest  ministry  there  soon  excited  considerable 
 attention,  and  was  attended  with  extraordinary  success.  "  In- 
 stead of  reading  the  morning  prayers,  as  the  manner  before 
 was,  he  expounded  the  Scriptures  with  such  heavenly  fire  and 
 plainness,  as  greatly  affected  the  people,  so  that,  when  the 
 bells  would  toll  at  six  o'clock  in  the  morning,  the  people  would 
 presently  flock  from  town  and  country  to  hear  him,  and  fill 
 that  large  church.  And  by  both  his  preaching  and  expounding, 
 a  great  reformation  followed,  which  had  not  followed  upon  the 
 reading  of  the  Common  Prayer,  and  many  sinners  were  turned 
 to  the  Lord,  and,  among  the  rest,  those  eminent  saints  and 
 famous  preachers,  Mr.  Morgan  Lloyd  and  David  ap  Hugh. 
 This,  you  must  know,  could  not  fail  of  kindling  the  devil's 
 rage  and  envy ;  and  accordingly  a  certain  maltster,  named 
 Timothy  Middleton,  who  was  related  to  a  great  family  in  those 
 parts,  asking  a  certain  innkeeper  at  Wrexham,  what  was  the 
 matter  at  their  town,  that  he  sold  less  malt  than  usual  to  them, 
 received  for  answer,  that  it  was  because  a  Mr.  Walter  Cradock, 
 from  South  Wales,  had  changed  the  people  by  his  preaching. 
 Upon  this  he  grew  angry,  and  said  that  he  would  drive  him 
 away  •  and  he  was  as  good  as  his  word,  for  he  made  interest 
 with  some  gentry,  and  had  him  driven  away,  and  so  he 
 triumphed  for  a  time  in  his  iniquity."  1 
 
 Mr.  Cradock  was  not  permitted  to  exercise  his  ministry  at 
 Wrexham  for  more  than  one  year,  but  during  that  short  period 
 he  left  a  lasting  impression  on  the  town,  and  the  country 
 around,  and  laid  the  foundation  of  the  Nonconformist  interest 
 in  that  part  of  the  Principality.  The  enemies  of  religion 
 throughout  North  Wales,  for  a  hundred  and  fifty  years  after- 
 1  Edmund  Jones's  "  Life  of  Evan  Williams,"  pp.  86-7.  1750. 
 
43 
 
 HISTORY  OF  PROTESTANT 
 
 wards,  were  accustomed  to  call  all  serious  people,  by  way  of 
 reproach,  after  his  name,  Cradockians. 
 
 On  his  departure  from  Wrexham,  Mr.  Cradock  turned  his 
 face  again  towards  the  south,  and  on  his  way  he  spent  some 
 time  with  his  friend  Richard  Symonds,  at  Shrewsbury.  There 
 young  Richard  Baxter  became  acquainted  with  him,  and  was 
 led,  by  observing  the  excellency  of  his  character,  to  entertain 
 high  opinions  of  the  cause  for  which  he  was  a  sufferer. 
 According  to  Baxter,  Mr.  Cradock  was  then  pursued  by  the 
 bishop's  agents,  and  concealed  himself  from  them  under  the 
 name  of  Williams.1 
 
 From  Shrewsbury  he  proceeded  as  far  as  Llanvair  Waterdine, 
 on  the  borders  of  the  counties  of  Hereford  and  Radnor,  where 
 he  was  kindly  received,  and  hospitably  entertained,  by  Sir 
 Robert  Harley,  of  Brampton  Briars,  a  sincere  friend  of  the 
 persecuted  Puritans.  It  appears  that  he  remained  at  this 
 place  three  or  four  years.  During  this  period  he  made  several 
 excursions  to  the  neighbouring  counties  of  Radnor,  Brecknock, 
 Montgomery,  and  Cardigan,  to  preach  the  gospel  to  his  be- 
 nighted countrymen,  and  his  self-denying  labours  were  crowned 
 with  signal  success.  "  In  Cardiganshire  his  ministry  was 
 eminently  blessed ;  and,  among  other  instances  of  the  sovereign 
 and  free  mercy  of  God,  one  well  deserves  recording.  A  gentle- 
 man who  lived  near  where  he  preached,  when  he  visited  that 
 county,  and  was  particularly  inimical  to  his  doctrine  and 
 preaching,  ridiculed  him  in  his  conversation,  and  made  a  mock 
 of  him  in  verses,  which  he  published,  and  opposed  his  ministry 
 by  all  means.  It  so  fell  out,  by  God's  purpose,  that  once 
 when  Mr.  Cradock  was  preaching  in  the  open  field  (the  place 
 where  he  meant  to  speak  in  being  not  large  enough  to  contain 
 his  hearers),  Mr.  Morgan  Howell,  which  was  the  gentleman's 
 name,  got  together  a  football  play,  in  order  to  interrupt  the 
 preacher,  and  went  so  far  as  to  endeavour  to  strike  the  ball 
 against  him ;  but  being  prevented,  and  falling,  he  so  sprained 
 his  ancle  that  he  could  not  move,  and  was  thus  compelled  to 
 hear  the  sermon,  which  was  overruled  by  God  to  his  con- 
 version ;  and,  as  an  evidence  of  its  reality,  he  took  Mr.  Cradock 
 1  Baxter's  "Catholic  Communion  Defended,"  p.  28.  1684. 
 
NONXOXFORMITV  IN  WALES. 
 
 49 
 
 to  his  house,  received  him  whenever  he  came  to  the  county, 
 and  at  length  became  himself  a  teacher  of  the  truth  of  Jesus, 
 and  established  the  first  church  of  believers  in  his  neighbour- 
 hood." 1 
 
 In  the  year  1639  we  find  Mr,  Cradock  at  Llanvaches, 
 assisting  the  aged  Mr.  Wroth  to  organize  the  Congregational 
 church  there.  He  was  appointed  Mr.  Wroth's  assistant,  and 
 on  his  death  became  his  successor.  When  the  civil  war  broke 
 out,  Mr.  Cradock,  and  most  of  the  male  members  of  his 
 church,  with  several  other  Nonconformist  ministers,  and  pro- 
 fessors from  South  Wales,  fled  for  refuge  to  Bristol.  A  particular 
 account  of  this  circumstance  is  thus  recorded  in  the  "  Broad- 
 mead  Records,"  pp.  29-31  :  "And  this  city  being  now  pos- 
 sessed with  the  Parliament's  army,  many  of  the  ministers  and 
 professors  from  Wales  were  fain  to  make  haste  from  their 
 families,  being  like  to  be  taken  by  the  Commission  of  Array, 
 and  fled  by  night,  some  one  way  and  some  another,  and  came 
 to  this  city,  and  joined  (namely,  most  of  the  church  at  Llan- 
 vaches) with  the  church  at  Bristol.  These  two  churches  being 
 thus  come  together,  and  now  having  an  opportunity  to  have 
 the  ordinance  of  the  Lord's  Supper  to  be  administered  to 
 them,  by  reason  Mr.  Cradock  was  come ;  for  unto  that  time, 
 although  they  had  separated  about  two  years  from  the  world, 
 yet  were  they  not  in  a  settled  way  with  a  pastor  over  them,  but 
 Mr.  Cradock  being  pastor  over  the  church  from  Llanvaches, 
 they  sat  down  together  and  brake  bread ;  he  being  the  ad- 
 ministrator, first  in  the  Dolphin,  in  the  great  room,  then 
 afterwards  sometimes  at  a  baker's  house,  upon  James'  Back, 
 who  was  a  member  of  the  church  ;  after  that,  they  had  the 
 use  of  a  small  public  place  to  themselves,  called  T'Ewins,  by 
 the  Tolzey,  where  they  used  to  preach  and  celebrate  the 
 ordinance  of  the  Lord,  as  it  was  delivered.  And  so  they 
 continued  and  kept  together  in  church  fellowship,  breaking 
 bread,  and  prayers,  until  Bristol  was  delivered  up  to  the 
 King's  forces,  which  was  in  the  year  of  our  Lord  one  thousand 
 six  hundred  and  forty-three.  Then  those  of  Wales,  and  most 
 of  the  professors  of  this  city,  were  fain  to  journey  to  London; 
 
 1  Preface  to  Charles  and  Oliver's  edition  of  Cradock 's  Works,  pp.  4,  5.  1800. 
 
 5 
 
HISTORY  OF  PROTESTANT 
 
 and  thus  going,  a  little  way  they  were  guarded  by  a  conduct 
 of  the  King's  soldiers,  according  to  articles  agreed  upon  at  the 
 delivering  the  city.  But  by  the  same  guard  they  were  stripped 
 and  robbed  in  the  country,  contrary  to  the  articles,  and  so  left 
 them,  those  that  had  horses,  to  go  on  foot.  When  they  came 
 to  London,  the  said  people  of  Wales  and  those  of  Bristol 
 joined  together,  and  did  commonly  meet  at  Great  Allhallows 
 for  the  most  part ;  only  those  professors  that  were  baptized 
 before  they  went  up,  they  did  sit  down  with  Mr.  Kiffin,  and 
 his  church  in  London,  being  likewise  baptized."1 
 
 Mr.  Cradock,  when  he  reached  London,  was  appointed  the 
 stated  preacher  at  Allhallows  the  Great.  Here  he  delivered 
 the  sermons  and  expositions  which  were  afterwards  printed. 
 He  continued  in  this  situation  till  1646,  when  he,  and  all  the 
 other  ministers  who  had  fled  from  Wales  at  the  breaking  out  of 
 the  war,  returned  to  the  Principality,  to  be  itinerant  preachers 
 there  under  the  auspices  of  the  Parliament.  It  appears  that 
 Mr.  Cradock,  from  this  time  to  the  time  of  his  death,  resided 
 chiefly  in  Wales,  only  occasionally  visiting  London,  when  his 
 official  duties  required  his  presence  there.  He  was  unquestion- 
 ably the  leading  person  in  the  execution  of  the  measures 
 adopted  for  the  propagation  of  the  gospel  in  Wales  during  the 
 interregnum,  as  we  shall  see  in  the  next  chapter.  He  finished 
 his  suffering,  holy,  and  most  useful  career,  in  great  joy  and 
 peace  of  mind,  at  Trevela,  on  the  24th  December,  1659,  and 
 was  buried  in  the  chancel  of  the  church  of  Llangwmucha. 
 His  heavenly  Father  mercifully  called  him  home  just  before 
 the  commencement  of  that  long,  dark,  and  stormy  night  of 
 suffering  which  the  restoration  of  the  Stuarts  brought  upon  the 
 Nonconformists  of  England  and  Wales.  It  is  supposed  that 
 his  fears  of  the  severities  which  he  expected  the  churches 
 would  have  to  suffer,  in  consequence  of  the  Restoration, 
 hastened  his  death. 
 
 He  was  once  married,  and  had  two  daughters,  named  Lois 
 
 1  "  Those  professors  that  were  baptized  before  they  went  up"  were  members 
 of  the  church  at  Bristol.  They  had  been  converted  to  Anti-Pedobaptist  views 
 by  Mr.  John  Canne  in  1640.  It  does  not  appear  that  any  of  the  Welsh  Non- 
 conformists were  of  that  persuasion  till  the  year  1649. 
 
NONCONFORMITY  IN  WALES. 
 
 51 
 
 and  Eunice.  The  elder  was  married  to  one  Richard  Creed, 
 an  English  gentleman,  and  the  younger  to  a  Mr.  Thomas 
 Jones,  of  Abergavenny;  and  had  a  son  named  Christopher 
 Jones,  who  was  an  eminently  religious  man. 
 
 "  In  his  person  he  is  said  to  have  been  tall,  pitted  with  the 
 small-pox,  and  very  robust,  capable  of  much  hardship  and 
 fatigue ;  and  such  a  constitution  he  had  need  of,  to  travel,  so 
 frequently  and  so  long  as  he  did,  amidst  the  cold  and  barren 
 mountains  of  Wales,  preaching  the  gospel  of  Jesus  Christ.  In 
 his  temper  he  was  affectionate,  yet  warm  and  hasty.  In  his 
 judgment,  moderate  towards  such  as  in  lesser  points  differed 
 from  him,  and  informed  better  than  most  men  in  the  controver- 
 sies of  the  times  he  lived  in."  1 
 
 His  works,  which  were  all  published  in  his  lifetime,  are  con- 
 tained in  one  thick  quarto  volume.  They  are  decidedly  evan- 
 gelical, and  evince  throughout  the  superior  talents  of  the 
 author  as  a  popular  preacher,  and  his  gentleness  and  freedom 
 from  bigotry  against  those  who  were  not  agreed  with  him  in 
 non-essentials.  Richard  Baxter,  who  in  1635  thought  very 
 highly  of  him,  in  1684  had  so  changed  his  opinion  as  to 
 charge  him  with  "  gross  Antinomianism."  His  being  an  Inde- 
 pendent, his  constant  advocacy  of  unrestricted  toleration  to  all 
 sects  and  parties,  and  his  rather  high  Calvinistic  sentiments, 
 sometimes,  perhaps,  expressed  in  incautious  terms,  were  suffi- 
 cient to  make  Baxter's  mind  too  prejudiced  against  him  to  give 
 a  fair  representation  of  his  views.  He  was  as  far  as  Baxter 
 himself  from  Antinomianism.  We  have  not  been  able  to  find 
 that  Mr.  Cradock  published  anything  in  the  Welsh  language, 
 excepting,  in  connection  with  others,  two  or  three  editions  of 
 the  Scriptures. 
 
 Our  illustrious  countryman's  advanced  views  of  religious 
 liberty,  and  his  unflinching  advocacy  of  the  rights  of  conscience, 
 irritated,  beyond  measure,  some  of  the  narrow-minded  Presby- 
 terians of  the  day.  The  following  quotation  from  an  abusive 
 work,  entitled  "Gangraena,"  by  Thomas  Edwards,  an  intolerant 
 Presbyterian,  designed  of  course  to  damage  Mr.  Cradock's 
 
 1  "Trysorfa  Ysbrydol"  for  1799,  p.  173.  Also  the  Preface  to  Cradock's 
 Works,  p.  6. 
 
5- 
 
 HISTORY  OF  PROTESTANT 
 
 character,  will  be  considered  in  the  present  day  as  the  highest 
 compliment  which  could  have  been  paid  him : — "  Lately  he 
 preached  on  that  text  in  Thames  Street,  We  are  not  of  the  night, 
 but  of  the  day ;  when  he  delivered  matter  to  this  effect:  that 
 since  the  apostles'  times,  or  presently  after,  there  had  been  a 
 great  night ;  but  now  the  day  was  breaking  out  after  a  long 
 night,  and  light  was  coming  every  day  more  than  other ;  and 
 there  were  many  gospel  privileges  j  and  of  the  New  Jerusalem, 
 that  we  should  then  enjoy.  In  that  day  there  should  be  no 
 ordinances  to  punish  men  for  holding  opinions ;  there  should  be 
 no  confessions  of  faith ;  there  every  one  should  have  the  liberty 
 of  their  consciences,  as  in  Micah  it  is  prophesied  of  those 
 gospel  times,  '  All  people  will  walk  every  one  in  the  name  of 
 ,his  god,  and  we  will  walk  in  the  name  of  the  Lord  our  God, 
 for  ever  and  ever ; '  which  place  was  brought  by  him  for  liberty 
 of  conscience ;  and  in  that  day  neither  episcopacy,  nor  presby- 
 tery, nor  any  others,  should  intermeddle  or  invade  the  rights 
 of  the  saints.  Many  such  flings  he  had  ;  and  this  sermon  was 
 preached  just  at  the  time  when  the  ordinance  against  heresies 
 was  taken  into  debate,  and  the  confession  of  faith  to  be  brought 
 into  the  House  of  Commons ;  so  that,  by  these  and  many  more 
 particulars,  his  frequent  hints  about  dipping,  and  suffering  such 
 show  what  are  the  first  fruits  of  these  itinerary  preachers,  and 
 what  a  sad  thing  it  is,  that  men  so  principled  should  go  among 
 such  people  as  the  Welsh,  with  so  large  a  power  of  preaching  as 
 he  and  his  fellows  have."  1  The  Welsh  people  have  had,  for 
 ages,  cause  to  bless  God  "  that  men  so  principled  "  were  sent 
 to  them. 
 
 Mr.  Cradock  was  called  twice  to  preach  before  the  Parlia- 
 ment. In  the  year  1653,  he  was  appointed  by  the  Parliament 
 to  be  one  of  the  committee  for  the  approbation  of  public 
 preachers,  commonly  called  tryers.  He  was,  in  the  estimation 
 of  his  contemporaries,  a  man  of  high  reputation,  and  of  great 
 weight  of  character. 
 
 "  Mr.  Cradock,  however  despised  by  Mr.  Baxter,  was  a  man 
 of  very  quick  and  pregnant  natural  parts,  which,  it  is  true,  his 
 many  avocations  too  much  kept  him  from  cultivating  and 
 1  "Gangroena,"  part  iii.  p.  163.  1646. 
 
NONCONFORMITY  IN  WALES. 
 
 53 
 
 improving — a  man  that  had  a  wonderful  faculty  of  coming 
 down  and  bringing  with  him  the  things  of  God  to  the  meanest 
 of  his  auditors  j  and  a  man  for  whose  very  successful  labours 
 the  mountains  of  Wales  praise  Almighty  goodness.  He  sent 
 many  to  heaven,  where  he  himself  also  is,  I  doubt  not,  and 
 where  we  leave  him,  out  of  the  reach  of  detraction  and 
 calumny."  1 
 
 Marmaduke  Matthews  was  the  son  of  Matthew  Matthews, 
 of  Swansea.  He  was  born  in  the  year  1606.  On  the  20th  of 
 February,  1624,  he  matriculated  at  All  Souls  College,  Oxford. 
 We  are  not  informed  where  he  first  settled  after  leaving  the 
 University ;  but,  as  we  have  seen,  he  was  Vicar  of  Penmain, 
 near  Swansea,  in  1636,  and  "  preaching  against  the  keeping  of 
 all  holy-days,  with  divers  other,  as  fond  or  profane  opinions." 
 When  proceedings  were  instituted  against  him  in  the  Court  of 
 High  Commission,  he  fled  to  New  England.  Where  and  how 
 he  spent  his  time  during  his  sojourn  there  we  know  not ;  but 
 some  time  after  the  subjugation  of  the  Cavaliers  in  Wales,  he 
 returned  from  America,  and  was  appointed  the  minister  of  the 
 parish  of  St.  John's,  Swansea,  from  which  place  he  was  ejected 
 in  the  year  1662. 
 
 "  He  left  a  good  living  for  conscience'  sake,  though  he  had 
 nothing  else  to  subsist  upon.  He  afterwards  preached,  by 
 connivance  of  the  magistrates,  in  a  little  chapel  at  the  end  of 
 the  town.  He  was  a  very  pious  and  zealous  man,  who  went 
 about  to  instruct  the  people  from  house  to  house.  Almost  all 
 his  discourse  was  about  spiritual  matters.  He  made  no  visits 
 but  such  as  were  properly  ministerial,  and  received  none  but  in 
 a  religious  manner.  When  any  came  to  visit  him,  after  the 
 common  salutations,  he  would  soon  enter  into  some  discourse 
 about  Divine  things ;  and  when  anything  was  brought  to  drink, 
 it  was  his  custom  to  take  the  glass  into  his  hand,  give  solemn 
 thanks  to  God,  and  drink  to  his  friend,  telling  him  he  was 
 heartily  welcome.  He  would  often  go  out  on  market  days  to 
 the  country  people,  and  speak  to  them  about  spiritual  con- 
 cerns ;  some  of  whom  received  him  with  respect,  and  others 
 with  contempt  and  scorn.     He  lived  above  the  world,  and 
 
 1  "A  Winding  Sheet  for  Mr.  Baxter's  Dead,"  p.  6. 
 
54 
 
 HISTORY  OF  PROTESTANT 
 
 depended  wholly  upon  Providence  for  the  support  of  himselt 
 and  his  family.  He  subsisted  by  the  piety  of  his  children  (of 
 whom  two  or  three  were  sober  conformists),  and  by  the  kind- 
 ness of  relations  and  friends ;  which  made  him  sometimes 
 pleasantly  say,  'He  was  comfortably  maintained  by  the  children 
 of  God,  his  own  children,  and  the  children  of  the  world.5  His 
 way  of  preaching  and  catechizing  had  some  peculiarities,  but 
 such  as  became  him,  and  were  of  advantage  to  many.  He 
 lived  to  a  good  old  age,  and  continued  useful  to  the  last  He 
 died  about  1683."1 
 
 Richard  Symonds,  son  of  Thomas  Symonds,  of  Aberga- 
 venny, Monmouthshire,  was  born  in  the  year  1609.  He  was 
 most  probably  converted  in  his  youth,  under  Mr.  Wroth's 
 ministry.  On  the  18th  of  February,  1627,  he  matriculated  at 
 Exeter  College,  Oxford.  In  1635,  he  was  keeping  a  school  at 
 Shrewsbury,  and  had  among  his  pupils  the  afterwards  cele- 
 brated Richard  Baxter.2  It  does  not  appear  that  Mr.  Symonds 
 remained  long  at  Shrewsbury  after  1635,  f°r  we  ^nc^  ms  name 
 in  the  "Broadmead  Records,"  p.  9,  as  one  of  "the  reforming 
 ministers  of  South  Wales,"  who  occasionally  went  over  to 
 Bristol,  from  1633  t0  1640,  to  preach  to  the  religious  people 
 there.  We  have  not  been  able  to  find  whether  Mr.  Symonds 
 held  a  living  in  South  Wales  at  this  time,  or  whether,  like  his 
 friend  Cradock,  he  traversed  the  country  to  preach  wherever 
 he  could.  When  the  war  broke  out,  he  fled  with  his  brethren 
 to  England.  Edwards,  in  his  "  Gangraena,"  part  iii.  pp.  241-2, 
 says  that  he  was  beneficed  at  Sandwich,  in  Kent,  during  the 
 civil  wars.  That  scurrilous  writer  styles  him  "a  great  Inde- 
 pendent, and  a  great  sectary."  He  also  gives  us  the  following 
 account  of  him  :  "  There  is  one  Mr.  Symonds,  a  great  sectary, 
 who  came  to  London  since  the  wars,  and  preached  at  Little 
 Allhallows,  Thames  Street,  and  at  the  Tower,  where  I  have 
 been  informed  that  he  hath  preached  several  strange  things  : 
 as,  for  toleration,  and  liberty  for  all  men  to  worship  God 
 according  to  their  consciences,  and  in  favour  of  Anti-Pedobaptism, 
 Also,  preaching  once  at  Andrew's,  Undershaft,  for  Mr.  Goodwin, 
 
 1  Calamy's  "Account,"  vol.  ii.  p.  732.  1713. 
 
 2  Baxter's  "  Catholic  Communion  Defended,"  p.  28. 
 
NONCONFORMITY  IN  WALES. 
 
 55 
 
 he  preached  high  strains  of  Antinomianism  :  as,  that  Christ  was 
 a  legal  preacher,  and  lived  in  a  dark  time,  and  so  preached  the 
 law,  but  afterwards  the  gospel  came  to  be  preached.  After- 
 wards, preaching  at  Lawrence  Poultney,  on  the  day  of  thanks- 
 giving for  taking  Sherborn  Castle,  he  spake  of  the  great  victories 
 the  saints,  meaning  the  Independents,  had  obtained  ;  and  yet 
 the  Parliament  was  now  making  laws  against  these  saints.  As 
 at  London  he  hath  preached  thus,  so  since  he  left  London, 
 this  last  summer  (1646),  he  preached  at  Bath,  before  the 
 General,  strange  stuff,  viz.,  against  Presbytery,  saying  it  was  a 
 limb  of  Antichrist,  pleading  for  liberty  of  conscience,  and  for 
 those  who  would  not  have  their  children  baptized  till  they  came 
 to  years  of  understanding,  and  for  weavers  and  ignorant  me- 
 chanics preaching,  when  he  spake  of  these  men's  gifts,  and 
 their  having  the  Spirit  before  learned  men,  and  men  bred  at 
 Universities,  with  a  great  deal  of  this  stuff.  It  is  a  sad  thing 
 that  Sir  Thomas  Fairfax,  that  valiant  and  well-affected  gentle- 
 man, should  have  such  kind  of  chaplains  and  preachers  upon 
 all  occasions  to  preach  before  him.  I  have  spoken  the  more 
 of  this  Mr.  Symonds,  because  I  hear  he  is  nominated  one  of 
 the  itinerary  preachers  of  Wales  ;  that  so  the  country  and 
 ministers  may  be  aware  of  him  ;  and  that  the  Assembly,  when 
 he  comes  to  be  approved  of,  may  do  their  duties,  and  not  let 
 him  pass  so  easily  as  they  did  Mr.  Cradock."  Edwards  pre- 
 fers the  charges  of  Antinomianism,  and  of  throwing  out 
 "frequent  hints  about  dipping  and  suffering  such,"  against 
 Cradock  as  well  as  Symonds.  His  charges  against  the  one  are 
 as  groundless  as  against  the  other.  Both  were  high  Calvinists, 
 but  not  Antinomians.  They  were  also  advocates  for  full  liberty 
 to  the  slandered  and  persecuted  Anti-Pedobaptists,  while  dis- 
 agreeing with  their  views  on  baptism. 
 
 When  Mr.  Symonds  was  approved  of  by  the  Assembly  of 
 Divines,  in  1646,  to  be  an  itinerant  preacher  in  Wales,  he 
 returned  there,  where  he  continued  to  exercise  his  ministry  as 
 long  as  he  lived.  He  was  one  of  the  approvers,  in  the  Act  of 
 1649,  for  tne  Propagation  of  the  Gospel  in  Wales.  The  last 
 reference  to  him  which  we  have  met  with  is  in  Walker's 
 "  Sufferings  of  the  Clergy,"  part  ii.  p.  301,  where  he  is  sneer- 
 
HISTORY  OF  PROTESTANT 
 
 ingly  represented  as  assisting  his  brother,  Edmund  Ellis,  of  St 
 Fagan's,  near  Cardiff,  to  get  the  tithes  from  the  parishioners* 
 by  preaching  from  Mai.  iii.  10.  This  probably  occurred  in 
 1654  or  1655.  He  died  some  time  before  the  Restoration,  but 
 where  and  when  we  know  not. 
 
 Ambrose  Mostyn,  son  of  Dr.  Henry  Mostyn,  of  Calcott,  in 
 Flintshire,  was  born  in  the  year  1610.  He  matriculated  at 
 Brasenose  College,  Oxford,  on  the  15th  of  January,  1629. 
 Immediately,  or  soon  after  completing  his  course  at  the  Univer- 
 sity, he  settled  in  South  Wales ;  whether  as  the  incumbent  of  a 
 living,  or  as  an  itinerant  Nonconformist  preacher,  we  are  not 
 informed.  His  name  is  mentioned  in  the  "Broadmead  Records  " 
 as  one  of  the  reforming  ministers  of  South  Wales,  between  1633 
 and  1640.  We  do  not  know  what  brought  him  to  South  Wales, 
 unless  it  was  his  intimacy  with  Cradock,  Symonds,  and  other 
 pious  young  men  from  that  part  of  the  Principality,  whose 
 acquaintance  he  might  have  formed  at  the  University.  Dr. 
 Calamy's  statement,  that  "  when  he  came  from  the  University 
 he  preached  for  some  time  in  connection  with  Mr.  Powell,  at 
 Redcastle,  in  Montgomeryshire,"  is  evidently  incorrect ;  for  Mr. 
 Vavasor  Powell,  when  Mr.  Mostyn  left  the  University,  was  not 
 above  sixteen  years  of  age.  It  is  possible  that  he  preached  there 
 in  connection  with  Mr.  Cradock,  who,  during  his  stay  at  Sir 
 Robert  Harley's,  often  visited  Montgomeryshire.  We  know 
 nothing  of  Mr.  Mostyn's  history  during  the  civil  wars.  The 
 probability  is  that  he  took  refuge  in  London,  or  some  part  of 
 England.  On  the  restoration  of  peace,  he  was  actively  engaged 
 as  an  itinerant  preacher  in  Wales. 
 
 It  is  said  that  he  was  once  preaching  in  the  churchyard  of 
 the  parish  of  Aberystruth,  Monmouthshire,  and  that  after  he 
 had  read  his  text — John  v.  25 — some  of  the  crowd  began  to 
 disturb  the  meeting,  especially  the  members  of  one  wealthy 
 family  in  the  parish.  Taking  down  some  dead  hedgehogs, 
 which  were  hung  in  the  yew  trees,  they  violently  threw  them  at 
 the  preacher  with  fiendish  laughter.  Upon  this  Mr.  Mostyn 
 and  the  serious  portion  of  the  congregation  withdrew  to  Gelly- 
 grug,  a  farmhouse  about  two  miles  distant,  where  he  had  quiei 
 to  preach  to  attentive  hearers.   On  leaving  the  churchyard,  one 
 
NONCONFORMITY  IN  WALES. 
 
 57 
 
 Catherine  Price  told  the  disturbers,  weeping,  "  It  is  very  likely 
 that  you  have  this  day  rejected  what  shall  never  be  offered  to 
 you  again."  Those  persecutors  were  afterwards  observed  to 
 be  under  the  frowns  of  Providence  for  many  years.1  Mr. 
 Mostyn  was  one  of  the  approvers  in  the  Act  for  the  Propagation 
 of  the  Gospel  in  Wales.  He  fixed  his  usual  residence  at  Holt, 
 in  Denbighshire,  during  the  interregnum.  In  1659,  he  suc- 
 ceeded the  celebrated  Morgan  Lloyd  at  Wrexham,  and  the  fol- 
 lowing year  had  to  give  way  to  the  sequestered  minister.  He 
 was  twice  married,  but  had  no  children.  His  first  wife  died  July 
 26,  165 1,  and  is  buried  in  the  Nonconformists' burying-ground, 
 in  Swinney  Park,  near  Oswestry.  His  second  wife  was  daughter 
 of  Sir  E.  Broughton,  Bart.  On  his  departure  from  Wrexham, 
 he  became  domestic  chaplain  to  the  pious  Lord  Saye  and  Sele, 
 and  was,  together  with  his  wife,  entertained  by  that  nobleman 
 at  his  seat  in  Oxfordshire,  where  they  were  treated  with  much 
 respect.  On  his  lordship's  death  he  preached  his  funeral  ser- 
 mon, and  soon  after  removed  to  London,  where  he  lived  with 
 Mr.  Johnson,  a  Nonconformist  minister,  and  there  he  died, 
 about  1666. 
 
 "  Mr.  Mostyn  was  generally  esteemed  a  good  scholar,  and 
 remarkably  humble,  mortified,  and  pious ;  but  was  inclined  to 
 melancholy.  In  his  younger  days,  when  he  was  assistant  to 
 another  minister,  some  good  people,  in  his  hearing,  ascribing 
 their  conversion,  under  God,  to  that  minister's  preaching,  he 
 seemed  dejected,as  if  he  were  of  no  use  ;  when  a  sensible  coun- 
 tryman present,  who  had  a  particular  value  for  his  ministry, 
 made  this  observation  for  his  encouragement :  '  An  ordinary 
 workman  may  hew  down  timber,  but  it  must  be  an  accomplished 
 artist  that  shall  frame  it  for  the  building.'  Mr.  Mostyn,  upon 
 this,  rose  up,  and  cheerfully  replied,  '  If  I  am  of  any  use,  I  am 
 satisfied.'  Indeed,  his  preaching  was  always  solid  and  judi- 
 cious, and  highly  esteemed  by  all  but  himself,  but  was  espe- 
 cially useful  to  grown  Christians.  He  was  noted  for  a  happy 
 way  of  explaining  and  improving  difficult  texts,  and  was  much 
 against  unpremeditated  sermons.  He  showed  a  very  tender 
 spirit  to  any  in  distress.    His  last  wife,  though  eminent  for  piety, 
 
 1  Jones's  "  History  of  Aberystruth,"  pp.  93-4.  1779. 
 
5S 
 
 HISTORY  OF  PROTESTANT 
 
 was  exercised  with  great  trouble  of  mind,  in  which  he  was  a 
 successful  comforter.  He  was  inclined  to  heat  in  his  temper, 
 but  was  the  first  to  censure  himself  for  it.  He  had  but  a  small 
 income  of  his  own,  and  yet  was  very  charitable.  In  those  times, 
 when  so  many  worthy  men  were  in  lower  circumstances  than 
 himself,  he  was  unwilling  to  receive  the  bounty  of  his  friends, 
 and  said  he  would  not  eat  the  bread  out  of  poor  men's  mouths. 
 He  had  an  agreeable  address,  which,  with  his  great  abilities, 
 recommended  him  to  persons  of  rank,  who  were  no  friends  to 
 Nonconformity ;  yet  he  delighted  to  converse  with  poor  Chris- 
 tians, and  had  a  very  happy  turn  for  profitable  conversation  with 
 them.  He  used  a  familiar  way  of  starting  practical  questions, 
 that  would  either  set  people  a-thinking  themselves,  or  make 
 them  eagerly  attentive  to  his  own  instructions.  He  was  sorely 
 afflicted  with  the  stone  many  years.  The  Lord's  day  before  his 
 last  long  illness  he  preached  on  these  words  :  "  I  bear  in  my 
 body  the  marks  of  the  Lord  Jesus."1 
 
 Henry  Walter  was  the  second  son  of  John  Walter,  Esq., 
 of  Persfield,or  Piercefield  Park,  near  Chepstow,  Monmouthshire. 
 He  was  born  in  the  year  1611,  and  was  educated  at  Jesus  Col- 
 lege, Oxford,  where  he  matriculated  April  12,  1633.  It  appears 
 that  his  first  charge  was  the  perpetual  curacy  of  Mynyddislwyn, 
 near  Newport,  Monmouthshire.  He  is  also  named  in  the 
 "  Broadmead  Records "  as  one  of  the  reforming  ministers  of 
 South  Wales,  who  were  accustomed  to  go  over  to  Bristol  to 
 preach.  Mr.  Walter,  and  probably  several  of  the  members  of 
 his  church,  accompanied  Mr.  Cradock  and  the  brethren  from 
 Llanvaches  to  Bristol  and  London,  on  the  breaking  out  of  the 
 civil  wars.  In  1646  we  find  his  name  among  those  ministers 
 from  the  church  at  Allhallows  the  Great,  London,  who  were 
 sent  by  the  Parliament  to  be  itinerant  preachers  in  Wales.  From 
 this  time  to  the  Restoration  he  devoted  his  time  entirely  to 
 preaching  the  gospel  in  the  Principality.  Monmouthshire  and 
 the  eastern  part  of  Glamorganshire  were  the  districts  where  he 
 laboured  chiefly.  Dr.  Walker  says  that  he  received  salary  in 
 both  counties.  If  he  did,  he  deserved  it  better  than  many. 
 He  was  a  very  popular  and  diligent  preacher,  and  people  flocked 
 
 1  Calamy's  "  Account,"  vol.  ii.  pp.  714-15. 
 
NONCONFORMITY  IN  WALES. 
 
 59 
 
 rom  distant  parts  to  hear  him.1  His  name  is  the  first  among 
 the  approvers  in  the  Act  for  the  Propagation  of  the  Gospel  in 
 Wales.  On  the  Restoration,  he  was  ejected  from  St.  Woolos, 
 Newport.  In  1669  he  resided  at  Park-y-Pill  in  the  parish  of 
 Caerleon,  and  is  described  as  a  teacher  in  several  conventicles 
 regularly  held  in  that  and  other  neighbouring  localities.  We 
 have  not  been  able  to  ascertain  the  time  of  his  death.  He  was 
 living  in  the  year  1675.2 
 
 Robert  Powell  was  the  son  of  a  gentleman  of  Shropshire.  3 
 He  was  born  in  the  year  1599,  and  was  educated  at  Hart  Hall, 
 Oxford.  The  date  of  his  matriculation  is  October  25,  161 6. 
 He  became  Vicar  of  Cadoxton,  near  Neath,  Glamorganshire, 
 about  1622,  or  soon  after.  We  have  no  proof  that  he  was  a 
 Nonconformist  previous  to  the  civil  wars,  but  he  was  an  evan- 
 gelical clergyman,  and  a  diligent  and  gifted  preacher  of  the 
 gospel.  It  is  said  that  he  was  an  intimate  friend  of  the  cele- 
 brated Rees  Prichard,  Vicar  of  Llandovery,  and  that  he  deter- 
 minedly opposed  the  reading  of  the  "  Book  of  Sports."  Mr. 
 Charles,  of  Bala,  says  that  he  died  in  1640  ;  *  but  that  is 
 evidently  incorrect,  for  his  name  is  among  the  approvers  in 
 the  Act  for  the  Propagation  of  the  Gospel  in  Wales,  in  1649. 
 He  died  some  time  before  the  Restoration,  but  where  and 
 when  we  know  not. 
 
 A  small  number  of  young  men,  besides  the  foregoing,  such 
 as  Vavasor  Powell,  Jenkin  Jones,  Morgan  Lloyd,  David  ap 
 Hugh,  &c,  were  beginning  to  exercise  their  gifts  as  Noncon- 
 formist preachers  a  year  or  two  before  the  war  ;  but  their  lives 
 and  labours  will  more  properly  come  under  our  notice  in  the 
 next  chapter.  Of  Roberts,  the  Welsh  lecturer  in  the  diocese 
 of  St.  David's  mentioned  by  Laud,  in  his  account  of  his 
 province  for  the  years  1634  and  1635,  we  have  not  been  able 
 to  collect  any  information.  A  Mr.  Roberts  is  named  in  the 
 pamphlet  entitled  "  The  Parliament  Explained  to  Wales,"  as 
 labouring  successfully,  in  connection  with  Mr.  Powell,  in  1646, 
 
 1  Jones's  "  History  of  Aberystruth,"  p.  96. 
 
 2  "  Broadmead  Records,"  p.  516. 
 
 3  It  should  be  observed  that  the  Welsh  was  the  vernacular  language  of  some 
 districts  of  the  counties  of  Salop  and  Hereford  in  the  seventeenth  century. 
 
 4  ' '  Trysorfa  Ysbrydol  "  for  1799,  pp.  332-3. 
 
6o 
 
 HISTORY  OF  PROTESTANT 
 
 to  evangelize  the  district  about  Llangyrug,  on  the  borders  of 
 the  counties  of  Radnor  and  Montgomery.  He  was  probably 
 the  same  person. 
 
 The  first  regularly  organized  Nonconformist  church  in  Wales 
 was  formed  in  the  month  of  November,  1639,  at  Llanvaches. 
 The  Rev.  Henry  Jessey,  then  pastor  of  the  Independent 
 church  in  Southwark,  assisted  in  the  formation  of  this  church. 
 In  his  "Life,"  published  in  1671,  pages  9,  10,  we  have  the 
 following  statement: — "In  November,  1639,  he  was  sent  into 
 Wales  by  the  congregation,  for  the  assisting  of  old  Mr.  Wroth, 
 Mr.  Cradock,  and  others,  in  their  gathering  and  constituting 
 the  church  in  Llanvaches,  in  South  Wales,  which  afterwards 
 was,  like  Antioch,  the  mother  church  in  that  Gentile  country  ; 
 being  very  famous  for  her  officers,  members,  order,  and  gifts." 
 Thus  the  minister  of  the  first  Independent  church  in  England 
 was  present,  as  a  deputation  from  his  people,  at  the  formation 
 of  the  first  Independent  church  in  Wales. 
 
 Soon  after  the  formation  of  the  church  at  Llanvaches  a 
 second  was  formed  at  Mynyddislwyn,  in  the  same  county.  Mr. 
 Henry  Walter  "  was  the  instrument  to  call  most  or  all  the 
 original  members  thereof."  This  church,  as  well  as  that  at 
 Llanvaches,  became  very  numerous,  and  several  of  its  members 
 eminent  for  their  gifts  and  zeal  in  spreading  the  knowledge  of 
 the  gospel  throughout  the  country  around.  Both  these  ori- 
 ginal churches,  after  passing  through  the  ordeal  of  bitter  and 
 violent  persecutions,  and  the  various  changes  of  time,  exist  to 
 this  day.1 
 
 William  Erbery,  whose  ministry  for  several  years  had  been 
 eminently  blessed  to  the  conversion  of  sinners,  and  the  edifi- 
 cation of  saints,  was  at  this  time  beginning  to  imbibe  peculiar 
 notions  respecting  th$  nature  of  a  Christian  church,  the 
 ministry,  &c.  But  not  having  yet  gone  to  the  length  he  after- 
 wards went  in  his  views  on  these  subjects,  he  reluctantly 
 consented  to  follow  the  example  of  Mr.  Wroth,  and  the 
 brethren  at  Llanvaches,  by  forming  his  friends  at  Cardiff  into 
 a  regular  church.  In  an  address  "  To  the  scattered  saints  at 
 Cardiff  and  the  country  thereabout,"  printed  in  the  year  1653, 
 
 1  Appendix,  C. 
 
NONCONFORMITY  IN  WALES. 
 
 61 
 
 he  gives  us  the  following  account  of  the  formation  of  his  church, 
 and,  in  his  opinion,  the  unhappy  results  of  its  formation  : — 
 "Beloved,  I  was  first  your  preacher,  then  your  pastor;  and 
 this  last,  not  out  of  light  in  myself,  but  in  love  to  the  saints  of 
 Llanvaches,  who,  being  then  gathered  into  a  new  modelled 
 church,  never  left  me  till  I  and  mine  came  into  the  same 
 form  with  them  :  so  we  walked,  they  in  the  light,  because  I 
 believe  that  led  them  into  fellowship ;  but  I  in  darkness, 
 because,  contrary  to  my  own  light,  in  love  only,  as  I  said,  I 
 followed  them,  because  I  could  not  offend.  But  see  the 
 judgment  of  God  ;  less  love  and  more  offences  fell  out  between 
 us,  after  we  came  into  a  brotherhood  or  combination  of 
 churches,  than  when  we  were  at  first  a  company  of  scattered 
 saints.  Well,  gathered  churches  we  must  be,  and  so  we  were, 
 till  the  sword  scattered  us  all  into  England ;  there  they  of 
 Llanvaches  continued  with  their  pastor,  teacher,  and  ruling 
 elder."  1 
 
 Mr.  Ambrose  Mostyn  was  also  instrumental  in  gathering  a 
 church  at  Swansea.2  This  church,  too,  was  evidently  formed 
 before  the  civil  wars;  for  Mr.  Mostyn,  on  his  return  to  the 
 Principality  after  the  wars,  settled  in  North  Wales.  Whether 
 the  societies  at  Mynyddislwyn,  Cardiff,  and  Swansea,  were  then 
 considered  as  distinct  churches,  or  merely  branches  of  the 
 mother  church  at  Llanvaches,  we  are  not  able  to  determine. 
 When  they  had  scarcely  existed  two  years,  the  wars  broke  out, 
 and  they  were  again  scattered  for  some  years. 
 
 The  Welsh  Nonconformists  of  this  period  were  most 
 numerous  in  the  counties  of  Monmouth  and  Glamorgan ; 
 but  there  were  also  small  numbers  in  different  parts  of  the 
 counties  of  Brecon,3  Radnor,  Cardigan,  Montgomery,  and 
 especially  about  Wrexham,  in  Denbighshire.  These  were 
 not  formed  into  churches  until  after  the  wars.  And  a 
 number  of  pious  men,  converted  chiefly  under  the  powerful 
 ministry  of  the  evangelical  Vicar  of  Llandovery,  were  scat- 
 tered through  several  localities  in  the  counties  of  Caer- 
 marthen  and  Pembroke.  Most  of  these,  after  his  death, 
 became  Nonconformists. 
 
 1  Erbery's  "Testimony,"  p.  162.  2  "  Broadmead  Records,"  p.  514. 
 
 3  Jones's  "  History  of  Breconshire,"  vol.  i.  p.  224. 
 
62 
 
 HISTORY  OF  PROTESTANT 
 
 The  Parliament,  generally  denominated  "  The  Long  Par- 
 liament," which  met  on  the  third  day  of  November,  1640, 
 began  immediately  to  oppose  and  counteract  the  tyrannical 
 and  popish  proceedings  of  the  King  and  his  adviser,  Laud. 
 Many  of  the  oppressed  Puritans  were  liberated  from  prison, 
 and  a  large  number  of  the  silenced  ministers  throughout  the 
 kingdom  were  again  permitted  to  preach.  The  persecuted 
 Nonconformist  ministers  of  Wales,  amongst  others,  were  en- 
 couraged in  their  pious  efforts  to  evangelize  their  countrymen. 
 In  the  journals  of  the  House  of  Commons,  vol.  ii.  p.  189,  we 
 find  the  following  entry: — "June  26th,  1641.  The  humble 
 petition  of  certain  ministers  of  Wales  authorized  by  a  com- 
 mittee of  this  honourable  House  to  preach  where  there  was 
 want  of  preaching  :  Walter  Craddocke,  one  of  them  that  sub- 
 scribed the  petition,  was  called  in,  and  did  avow  the  petition  ; 
 and  it  is  ordered,  that  this  petition  be  referred  to  the  Committee 
 for  Scandalous  Ministers,  where  Mr.  Corbet  hath  the  chair. 
 And  it  is  likewise  ordered,  that  the  parties  complained  of  in  that 
 petition  be  summoned  to  appear  before  that  committee."  From 
 this  entry  it  appears  that  Mr.  Walter  Cradock  and  his  brethren 
 were  authorized  by  the  Parliament  to  preach  in  Wales  some 
 months,  at  least,  previous  to  the  26th  of  June,  1641,  and  that 
 they  had  been  opposed  by  some  parties,  which  opposition  was 
 evidently  the  occasion  of  the  petition.  In  the  same  journals, 
 for  September  8th,  1641,  we  have  this  resolution:  "  Ordered, 
 that  it  shall  be  lawful  for  the  parishioners  of  any  parish  in  the 
 kingdom  of  England,  and  dominion  of  Wales,  to  set  up  a  lecture, 
 and  to  maintain  an  orthodox  minister,  at  their  own  charge,  to 
 preach  every  Lord's  day,  where  there  is  no  preaching,  and  to 
 preach  one  day  in  every  week,  where  there  is  no  weekly 
 lecture." 
 
 How  far  these  liberal  proceedings  of  the  Parliament  affected 
 the  condition  of  the  Nonconformists  of  Wales,  and  the  state 
 of  religion  there  at  that  time,  we  are  not  able  to  determine. 
 The  number  of  evangelical  ministers  in  the  Principality,  both 
 Conformists  and  Nonconformists,  was  exceedingly  small — 
 scarcely  amounting  to  one  for  each  county ;  and  the  clergy  and 
 gentry,  with  very  rare  exceptions,  were  most  bitterly  hostile  to 
 
NONCONFORMITY  IN  WALES. 
 
 63 
 
 Puritanism  in  any  shape,  but  especially  where  it  was  in  the 
 least  degree  tinctured  with  Nonconformity.  They  therefore 
 opposed  its  progress  by  every  and  any  means,  notwithstanding 
 the  favourable  disposition  of  the  Parliament.  However, 
 amidst  all  these  disadvantages,  some  good  was  done  ;  and, 
 amongst  other  good  things,  the  publication  of  an  elegant 
 edition  of  the  New  Testament  in  the  Welsh  language,  in  the 
 year  1641,  is  worthy  to  be  recorded.  Previous  to  this  it  does 
 not  appear  that  there  were,  in  the  whole  country,  above  two  or 
 three  copies  of  the  Word  of  God  for  each  parish.  That  our 
 nation  is  indebted  for  this  boon  to  the  few  persecuted  and 
 despised  Nonconformist  ministers  of  the  time,  there  cannot  be 
 the  least  doubt.  The  printer's  name  is  not  inserted — a  certain 
 proof  that  it  was  printed  without  authority. 
 
 Early  in  the  year  1642  the  breach  between  the  King  and 
 the  Parliament  resulted  in  an  open  war.  This  was  a  most 
 critical  time  for  the  Welsh  Nonconformists.  They  naturally 
 sympathized  with  the  Parliament,  while  the  mass  of  the  nation, 
 especially  the  clergy  and  gentry,  being  grossly  superstitious, 
 and  the  deadly  enemies  of  evangelical  religion,  as  a  matter  of 
 course,  violently  defended  the  royal  cause.  The  Noncon- 
 formists, therefore,  had  no  choice  but  to  sacrifice  their  prin- 
 ciples by  fighting  against  the  Parliament;  to  remain  in  the 
 country  to  be  mercilessly  butchered  by  the  Cavaliers ;  or  to 
 flee  to  England  for  refuge,  leaving  their  elderly  people,  wives, 
 children,  and  property  to  the  care  of  Providence.  They 
 wisely  adopted  this  last  course,  and  thus  saved  their  lives 
 without  violating  their  principles. 
 
CHAPTER  II. 
 
 FROM  THE  COMMENCEMENT  OF  THE  CIVIL  WARS  TO  THE  ACT 
 
 The  Civil  War — Characters  of  the  Parties  engaged  in  it — Many  Welsh  Noncon- 
 formists escaping  to  England — The  Sufferings  of  those  who  remained  in 
 Wales  during  the  War — Their  Activity  and  Success  in  Propagating  the 
 Gospel — The  Ministers  returning  from  England — Spiritual  Destitution  of  the 
 Country — Promising  Aspect  of  Things — The  Welsh  Testament  published 
 — Opposition  of  the  Episcopal  Clergy — The  Second  Civil  War — Increase 
 of  Ministers — The  Act  for  the  Propagation  of  the  Gospel  in  Wales — Con- 
 formists joining  Nonconformists  to  work  out  its  Provisions — Dr.  Walker  on 
 the  Sufferings  of  the  Clergy — Character  of  his  Work — Degraded  Character 
 of  the  Clergy  ejected  by  the  Commissioners — Opposition  raised  against 
 the  Commissioners— The  Petition  of  South  Wales — Number  of  the  Ejected 
 Clergy — Character  of  the  Itinerant  Preachers — V.  Powell's  Account  of  the 
 Propagation  of  the  Gospel  in  Wales — Rise  of  the  Anti-Pedobaptist  in  Wales 
 — Public  Discussion  on  Baptism  at  Abergavenny — V.  Powell  Re-baptized — 
 Rise  of  the  Quakers  in  Wales — Unhappy  Effects  of  Religious  Division — 
 V.  Powell  and  his  Party  oppose  Cromwell,  W.  Cradock  defends  him — Per- 
 secution Revived  at  the  Restoration — Sketches  of  Vavasor  Powell,  Morgan 
 Lloyd,  Jenkin  Jones,  John  Myles,  Hugh  Evans,  David  Walters,  Richard 
 Powell,  Morris  Bidwell,  Jenkin  Lloyd,  A.M.,  Evan  Bowen. 
 
 Church.  The  Parliament,  at  the  commencement  of  the  contest, 
 consisted  exclusively  of  professed  Conformists,  and  it  does  not 
 appear  that  any  of  its  members  had  then  the  least  intention  of 
 effecting  any  radical  change  in  the  constitution  of  either  the 
 Church  or  the  State ;  but  circumstances  soon  forced  them  to 
 adopt  extreme  measures,  which  they  had  never  dreamed  of  at  the 
 
 OF  UNIFORMITY,  A.D.  1642-1662. 
 
 [OTHING  can  be  more  contrary  to  the  truth  than  the 
 statement  of  a  certain  class  of  historians  which  repre- 
 sents  the  Civil  War  in  the  reign  of  Charles  I.  as  the 
 
 !  attack  of  the  Nonconformists  upon  the  Established 
 
NONCONFORMITY  IN  WALES. 
 
 65 
 
 outset.  The  nation  was  divided  into  two  great  and  antagonistic 
 parties,  denominated  Royalists  and  Parliamentarians,  not  Con- 
 formists and  Nonconformists.  The  diametrically  opposite  cha- 
 racter and  avowed  principles  of  those  parties  at  once  account 
 for  the  fact,  that  the  Nonconformists  throughout  the  kingdom 
 sided  with  the  Parliament  rather  than  with  the  King.  An  honest 
 and  unprejudiced  historian  gives  us  the  following  account  of  the 
 parties  : — "  In  this  contest  between  King  and  Parliament,  the 
 generality  of  the  nobility  were  on  the  King's  side.  After  Edge- 
 hill  fight,  when  the  King  was  at  Oxford,  a  great  part  of  the  Lords, 
 and  many  of  the  Commons,  went  over  to  him.  A  great  part  of 
 the  knights  and  gentlemen  of  England  adhered  to  him,  except 
 in  Middlesex,  Essex,  Suffolk,  Norfolk,  and  Cambridgeshire,  where 
 the  King  never  came  with  his  army.  Most  of  their  tenants 
 followed  them,  and  most  of  the  poorer  sort  of  people  throughout 
 the  nation.  On  the  Parliament  side  were  the  smaller  part  of 
 the  gentry  in  most  counties,  and  the  greatest  part  of  the  trades- 
 men and  freeholders,  and  the  middle  sort  of  men,  especially  in 
 those  corporations  and  counties  which  depend  on  clothing  and 
 such  manufactures.  To  them  also  adhered  the  far  greater  part 
 of  those  through  the  nation  who  were  friends  to  a  religious 
 strictness,  and  enemies  to  formality  and profaneness,  superstition 
 and  immorality.  It  was  not,  indeed,  properly  Bellum  episcopate, 
 the  Bishops'  War,  though  by  many  so  styled ;  for  thousands  that 
 wished  for  good  bishops  were  on  the  Parliament  side.  But  the 
 generality  of  those  who  were  called  Puritans  and  Precisians 
 and  were  for  serious  godliness,  both  ministers  and  people,  ad- 
 hered to  the  Parliament.  On  the  other  side,  they  who  were 
 for  loosejiess,  swearing,  gaming,  and  drinking;  the  ministers  and 
 people  who  were  against  the  strict  observation  of  the  Lord's  day, 
 and  fond  of  dancing  and  recreations  at  those  sacred  seasons, 
 that  placed  all  their  religion  in  going  to  church  and  hearing 
 common  prayer,  that  were  against  serious  preaching,  and  for 
 running  down  all  those  who  were  stricter  than  themselves, — these 
 adhered  all  along  to  the  King,  which  one  consideration  was  the 
 thing  that  determined  many  sober  and  honest  persons  which  side 
 to  take.  But  that  which,  upon  the  whole,  was  the  great  cause  of 
 the  Parliament's  strength,  and  the  King's  ruin,  was  that  the  de- 
 
 6 
 
66 
 
 HISTORY  OF  PROTESTANT 
 
 bauched  rabble  through  the  land,  emboldened  by  his  gentry, 
 and  seconded  by  the  common  soldiers  of  his  army,  took  all  that 
 were  called  Puritans  for  their  enemies ;  and  though  some  of  the 
 King's  gentry  and  superior  officers  were  so  civil,  that  they  would 
 do  no  such  thing,  yet  that  was  no  security  to  the  country,  while 
 the  multitude  did  what  they  list.  So  that  if  any  one  was  noted 
 for  a  strict  and  famous  preacher,  or  for  a  man  of  a  pious  life,  he 
 was  either  plundered  or  abused,  and  in  danger  of  his  life.  And 
 if  a  man  did  but  pray  in  his  family,  or  were  but  heard  to  repeat 
 a  sermon,  or  sing  a  psalm,  they  presently  cried  out,  Rebels,  Roimd- 
 heads,  and  all  their  money  and  goods  that  were  portable  proved 
 guilty,  how  innocent  soever  they  were  themselves.  This  was  it 
 that  filled  the  armies  and  garrisons  of  the  Parliament  with  sober, 
 pious  men.  Thousands  had  no  mind  to  meddle  with  the  wars, 
 but  greatly  desired  to  live  peaceably  at  home,  when  the  rage  of 
 the  soldiers  and  drunkards  would  not  suffer  them.  Some  stayed 
 till  they  had  been  imprisoned;  some  till  they  had  been  plundered 
 twice  or  thrice  over,  and  had  nothing  left  them ;  some  were 
 quite  tired  out  with  the  abuse  of  all  comers  that  quartered  on 
 them,  and  some  by  the  insolency  of  their  neighbours.  But 
 most  were  afraid  of  their  lives,  and  so  sought  refuge  in  the 
 Parliament's  garrisons."  1 
 
 As  almost  all  the  clergy,  the  gentry,  and  the  people  generally 
 throughout  Wales,  were  violent  Royalists,  the  Nonconformists, 
 who  were  comparatively  few  in  number,  and  scattered  over 
 extensive  districts  of  the  counties  of  Monmouth,  Glamorgan, 
 Brecon,  Radnor,  and  Denbigh,  had  nothing  but  death,  in  its 
 most  cruel  form,  to  expect  at  the  breaking  out  of  the  war,  if 
 they  remained  in  the  country.  The  ministers,  and  as  many  of 
 the  members  of  their  churches  as  could  do  so,  fled  for  refuge  to 
 England.  Bristol  being  at  that  time  in  possession  of  the  Par- 
 liament's army,  they  fled  there  by  night,  where  they  remained 
 until  that  city  was  surrendered  to  the  Royalists,  on  the  26th  of 
 July,  1643.  Having  been  robbed  of  their  property,  they  nar- 
 rowly escaped  with  their  lives  to  London.  Most  of  the  ministers 
 from  Wales,  during  their  stay  in  England,  were  actively  engaged 
 in  preaching  the  gospel.    Mr.  Cradock  became  pastor  of  a  con- 
 
 1  Baxter's  "  Life  and  Times,"  by  Calamy,  vol.  i.  pp.  46-52.    Ed.  1713. 
 
NONCONFORMITY  IN  WALES. 
 
 67 
 
 gregation  at  Allhallows  the  Great,  London.  Here  he  delivered 
 the  sermons  which  comprise  the  thick  quarto  volume  known 
 as  "Walter  Cradock's  Works."  Those  members  of  his  church 
 who  had  followed  him  to  London  attended  his  ministry  there. 
 Mr.  Richard  Symonds  settled  for  some  time  at  Sandwich,  in 
 Kent;  and  Mr.  Vavasor  Powell  at  Dartford,  in  Kent,  where 
 he  exercised  his  ministry  with  remarkable  acceptance  and  suc- 
 cess for  two  years  and  six  months.  We  have  not  been  able  to 
 ascertain  where  the  other  ministers  were  located. 
 
 Our  information  in  regard  to  the  condition  and  sufferings  of 
 those  Welsh  Nonconformists  who  were  unable  to  escape  to 
 England  at  the  breaking  out  of  the  war  is  very  scanty.  That 
 they  were  great  sufferers  is  beyond  doubt.  Vavasor  Powell 
 tells  us  that  their  goods  and  cattle  were  seized  upon  by  their  ad- 
 versaries, and  that  their  wives  and  children  were  necessitated  to 
 live  in  distress  and  danger  till  the  war  was  over.  We  are  also 
 informed  that  Prince  Rupert,  in  his  expedition  through  Wales, 
 "  drove  away  the  people's  cattle,  rifled  their  houses,  and  spoiled 
 their  standing  corn;  that  aged  and  unarmed  people  were  stripped 
 — some  murdered  in  cold  blood,  and  others  half  hanged  and 
 burnt,  and  yet  suffered  to  live."  1  Inasmuch  as  the  mass  of  the 
 Welsh  people  of  all  classes  were  Royalists,  who  then  but  the 
 poor  Nonconformists  could  have  been  subjected  to  that  cruel 
 treatment?  Yet,  notwithstanding  their  great  dangers,  privations, 
 and  sufferings,  these  good  people  not  only  adhered  immoveably 
 to  their  principles,  but  also  traversed  the  country  to  make  known 
 the  way  of  salvation  to  their  fellow-countrymen.  When  the 
 ministers  returned  to  the  Principality,  after  the  war,  they  found 
 that  religion  had  made  remarkable  progress  during  their  absence, 
 through  the  humble  instrumentality  of  these  sufferers.  Mr. 
 Cradock,  in  a  sermon  which  he  delivered  in  London,  and  which 
 was  published  in  the  year  1648,  referring  to  this  astonishing  work 
 of  grace,  says  :  "  I  use  not  to  tell  stories,  but  let  me  tell  this  one 
 thing.  Since  I  have  been  from  you  of  late  I  have  observed, 
 and  seen,  in  the  mountains  of  Wales,  the  most  glorious  work 
 that  I  ever  saw  in  England,  unless  it  were  in  London.  The 
 gospel  is  run  over  the  mountains  between  Brecknockshire  and 
 1  N^al's  "  Puritans,"  vol.  iii. 
 
68 
 
 HISTORY  OF  PROTESTANT 
 
 Monmouthshire,  as  the  fire  in  the  thatch.  And  who  should  do 
 this  ?  They  have  no  ministers ;  but  some  of  the  wisest  say  that 
 there  are  about  eight  hundred  godly  people  there,  and  they  go 
 from  one  to  another.  They  have  no  ministers,  it  is  true  ;  if 
 they  had,  they  would  honour  them,  and  bless  God  for  them. 
 And  shall  we  rail  at  such,  and  say  they  are  tub-preachers,  and 
 they  were  never  at  the  University  ?  Let  us  all  fall  down  and 
 honour  God  :  what  if  God  will  honour  Himself  that  way?  They 
 are  filled  with  good  news,  and  they  tell  it  to  others  ;  and  there- 
 fore vex  not  at  them,  and  say,  What  times  are  these  ?  and  what 
 will  become  of  us?  Why,  what  is  the  matter?  Oh,  such  a 
 man,  he  was  never  a  Master  of  Arts,  he  was  never  at  the  Uni- 
 versity, and  he  takes  upon  himself  to  preach  ; — when  it  may 
 be  he  hath  more  of  God  in  him  than  I,  and  a  hundred  that  have 
 all  this."  1 
 
 The  spiritual  destitution  of  the  nation  at  this  time  was  most 
 lamentable.  Mr.  W.  Cradock,  in  his  sermon  before  the  Parlia- 
 ment, on  the  2 1 st  of  July,  1646,  says  :  "  Oh,  let  not  poor  Wales 
 continue  sighing,  famishing,  mourning,  and  bleeding,  while  you 
 have  your  days  of  feasting,  rejoicing,  thanksgiving,  and  praising 
 God.  Oh,  how  loath  I  am  to  mention  it  to  you  !  Is  it  not  a 
 sad  case,  that  in  thirteen  counties  there  should  not  be  above 
 thirteen  (God  grant  there  be  more !  I  know  not  so  many)  con- 
 scientious ministers,  who  in  these  times  expressed  themselves 
 firmly  and  constantly  faithful  to  the  Parliament,  and  formerly 
 preached  profitably  in  the  Welsh  language  twice  every  Lord's 
 day  ?  Yet,  praised  be  our  God,  some  few  there  are,  though  I 
 myself  am  unworthy  to  be  reckoned  amongst  them,  who  are 
 ready  and  willing  to  spend  and  be  spent  for  the  glory  of  God 
 and  the  good  of  their  country."  Mr.  V.  Powell,  in  the  preface 
 to  his  Scripture  Catechism,  published  in  the  year  1646,  says, — 
 "  Having  finished  this  little  Catechism  in  English,  it  is  trans- 
 lated into  Welsh  for  my  dear  and  soul-hungering  countrymen, 
 who  have  not  to  my  knowledge  any,  excepting  one  (if  one),  of 
 this  nature,  nay,  far  worse,  have  not  of  godly,  able  Welsh 
 ministers,  one  for  a  county,  nor  one  Welsh  Bible  for  five  hundred 
 families ;  although  in  some  parts,  where  the  Gospel  came,  they  far 
 
 1  Cradock's  "Glad  Tidings,"  p.  50. 
 
XON'COXFORMITY  IN  WALES. 
 
 69 
 
 and  near  pressed  unto  it  night  and  day,  by  violence  took  it,  and 
 through  tribulations  were  followers  of  it.  They  are  not  so  soul- 
 full  but  they  will  prize  the  least  crumb  herein,  and  the  rather 
 because  it  is  only  the  Scripture  which  they  diligently  learn  and 
 examine.  Couldest  thou  hear  their  groans  for  Bibles  and 
 teachers,  and  see  their  grace  and  growth  without  them,  thou 
 wouldest  by  thy  prayers,  purse,  persuasions,  and  power,  en- 
 deavour to  supply  them  forthwith.  If  thou  readest  no  farther, 
 yet  remember  Wales'  spiritual  wants." 
 
 The  Parliament  once  more  turned  its  attention  to  this  sad 
 state  of  things.  On  the  15th  of  August,  1645,  it  was  "  Ordered, 
 that  out  of  the  lands  of  the  bishops,  deans,  and  chapters  of 
 Llandaff  and  St.  David's,  there  be  three  hundred  pounds  per 
 annum  allowed  and  paid  unto  Mr.  Henry  Walter,  Mr.  Richard 
 Symonds,  and  Mr.  Walter  Cradock,  ministers,  during  the 
 pleasure  of  the  House,  equally  to  be  divided  between  them, 
 viz. : — one  hundred  pounds  per  annum  to  each,  towards  their 
 maintenance  in  the  work  of  the  ministry  in  South  Wales."  July 
 22nd,  1646,  "An  ordinance  for  constituting  Mr.  Richard 
 Symonds,  Henry  Walter,  and  Walter  Cradock,  ministers,  to 
 preach  itinerantly  in  the  several  counties  of  South  Wales,  and 
 for  allowing  each  of  them  one  hundred  pounds  per  annum  out 
 of  the  rents  and  revenues  of  the  deans,  deans  and  chapters, 
 and  prebends  of  St.  David's  and  Llandaff,  for  their  pains — and 
 likewise  for  constituting  a  committee  to  sequester  the  said  rents 
 and  revenues,  and  pay  the  said  stipend  to  the  said  ministers 
 out  of  them — was  this  day  read;  and,  upon  the  question, 
 passed,  and  ordered  to  be  sent  unto  the  Lords  for  their  con- 
 currence. 
 
 "Resolved,  &c,  that  Mr.  Recorder  do  prepare  and  bring  in 
 an  ordinance  for  settling  committees,  for  the  better  establishing 
 the  affairs  of  North  Wales,  for  putting  the  ordinances  of  Parlia- 
 ment into  execution,  and  for  settling  a  preaching  ministry  there  ; 
 and  for  taking  care  of  providing  maintenance  for  them ;  and 
 for  sending  down  ministers  that  may  be  able  to  preach  in  the 
 Welsh  tongue  ;  and  for  appointing  a  standing  committee  to 
 take  notice  of,  and  overview  the  actions  of,  the  several  com- 
 mittees of  those  counties  ;  and  to  consider  of  members  of  this 
 
70  HISTORY  OF  PROTESTANT 
 
 House  to  go  into  those  counties ;  and  to  prepare  instructions 
 for  them. 
 
 "  October  28th,  1646,  Ordered,  that  Mr.  Cradock,  Mr. 
 Symonds,  and  Mr.  Walter,  who  were  formerly  appointed  to  go 
 into  Wales,  to  preach  the  gospel  there,  do,  with  all  convenient 
 speed,  proceed  thither,  according  to  the  former  appointment ; 
 and  that  the  former  allowance  ordered  to  be  paid  to  them  for 
 their  pains  be  now  paid  unto  them  by  the  committee  of  the 
 revenue."  1 
 
 About  the  close  of  this  year  the  forementioned  ministers  and  a 
 few  others  entered  the  field,  with  zeal  and  a  holy  determination 
 to  take  possession  of  it  in  the  name  of  their  God. 
 
 It  appears  that  the  gross  immorality  of  many  of  the  clergy, 
 the  utter  inefficiency  of  most  of  them,  the  heavy  expenses 
 of  the  late  war,  which  had  greatly  impoverished  all  classes,  and 
 the  brutal  conduct  of  the  Cavaliers,  had  so  disgusted  a  large 
 portion  of  the  nation,  that  they  longed  for  a  change.  Even  the 
 most  conscientious  Royalists,  who  had  the  least  degree  of 
 patriotism  and  religious  feeling,  deemed  it  their  duty  to  assist 
 the  Parliamentarians  to  take  possession  of  the  country,  rather 
 than  leave  it  to  be  utterly  ruined  by  the  King's  debauched 
 soldiers.2 
 
 The  banished  evangelists,  therefore,  on  their  return  found  the 
 fields  to  a  great  extent  white  to  the  harvest.  This  encouraging 
 state  of  things  is  thus  most  feelingly  and  gratefully  referred  to 
 in  a  pamphlet  already  quoted,  entitled,  "The  Parliament 
 explained  to  Wales  :  " — "  If  we  mark,  we  may  see  His  greatest 
 favour,  His  gospel  coming  among  us.  The  Bible,  before  only 
 known  in  the  church  volume,  hath,  by  means  of  worthy  Sir 
 Thomas  Middleton,  been  printed  in  a  neat,  portable  volume. 
 
 1  "Journals  of  the  House  of  Commons,"  vol.  iv.  pp.  242,  622,  707. 
 
 2  Phillips's  "Life  of  Archbishop  Williams,"  pp.  300-2.  "This  day  also, 
 letters  came,  which  certified  that  Dr.  Williams,  quondam  Archbishop  of  York, 
 hath  deserted  the  King's  party,  and  is  come  from  Conway,  and  gone  to  his 
 own  house  at  Penrhyn,  which  he  hath  fortified  and  put  into  a  garrison,  sending 
 to  the  country,  that  they  should  pay  no  more  taxes  to  the  King's  party,  who 
 hath  deluded  them  all  this  while  ;  for  now  he  saith,  his  conscience  is  clearly 
 convinced  that  the  Parliament  is  in  the  right.  You  may  see  that  the  prosperity 
 and  successes  wherewith  God  hath  blessed  the  Parliament  may  reduce  many 
 stubborn,  stout  men." — The  Weekly  Intelligencer  of  April  30,  1646. 
 
NONCONFORMITY  IN  WALES. 
 
 And  now  again,  I  hear  Mr.  Cradock  is  procuring  the  New 
 Testament  to  be  printed  in  Welsh,  in  a  little  volume,  whereby 
 it  may  grow  more  portable  and  common  :  which  may  be  of 
 much  use,  in  a  short  time,  to  introduce  the  knowledge  of  the 
 gospel  among  us.  In  some  places  of  Wales,  the  gospel  doth 
 already  kindle ;  and  that — which  our  counties  can  never  too 
 gratefully  acknowledge — by  the  worthy  and  godly  endeavour  of 
 Mr.  Cradock ;  and  especially,  which  is  worth  our  notice,  it 
 begins  to  shine  in  a  place  heretofore  noted  for  untowardness, 
 called  Llangyrug,  in  Montgomeryshire,  a  place  formerly  of  very 
 sorry  fame,  but  now  pointed  at  as  the  Puritans  and  Round- 
 heads of  Wales  ;  and  all  this  through  the  godly  pains  of  some 
 persecuted  ministers  (Mr.  Powell  and  Mr.  Roberts)  resorting 
 thither  through  manifold  discouragements  and  dangers. 
 
 "  And,  blessed  be  the  Lord,  we  never  had  more  hopes  and 
 fairer  means  offering  themselves  than  now.  As  when  we  see 
 stone,  timber,  and  other  materials  gathered  together  to  a  place, 
 we  presently  conclude  that  there  is  some  building  in  hand  :  so, 
 by  what  you  have  read,  methinks  now  the  Lord  doth  no  less 
 than  seem  to  provide  means,  and  as  it  were  materials,  to  rear 
 up  His  gospel  among  us.  And  as  the  blind  man  in  the  Gospel 
 is  said  to  behold  men  walking  as  trees,  some  such  obscure 
 sight,  methinks,  we  may  already  have  of  the  gospel's  silent 
 approach  and  motion  towards  us.  And  as  at  the  famine  of 
 Samaria,  Elijah  said  to  Ahab, — 1  There  is  a  sound  of  abundance 
 of  rain]  so,  after  this  great  famine  of  the  Word,  blessed  be 
 God,  we  do  now  at  last,  as  it  were,  ken  a  little  cloud  rising  like 
 a  man's  hand,  and  that  erewhile  the  heavens  will  grow  black 
 with  clouds  and  wind,  and  we  shall  have  a  great  rain,  and 
 the  Lord  of  the  harvest  will  give  a  plentiful  increase.  Doubt- 
 less, if  we  be  not  wanting  to  ourselves  through  our  wilfulness 
 and  ingratitude,  God  hath  some  great  favours  in  store  for  us." 
 
 In  the  years  1646  and  1647,  two  editions  of  the  New  Testa- 
 ment in  the  Welsh  language  were  published.  It  is  supposed 
 that  they  amounted  to  above  three  thousand  copies  ;  and, 
 according  to  the  foregoing  statement,  the  Welsh  nation  was 
 indebted  to  Mr.  Cradock  for  that  invaluable  boon. 
 
 Though  the  aspect  of  things  in  the  Principality  at  this  time 
 
72 
 
 HISTORY  OF  PROTESTANT 
 
 was  upon  the  whole  favourable  and  encouraging,  still  the 
 evangelists  had  to  work  their  way  through  many  obstructions 
 and  difficulties,  and  to  cross  the  paths  of  men  who  were  deter- 
 mined enemies  to  them  and  their  work.  The  immoral  clergy, 
 and  their  friends  among  the  gentry,  did  all  in  their  power  to 
 frustrate  the  labours  of  the  itinerants  ;  but,  having  been  deprived 
 of  the  power  they  possessed  before  the  war  to  imprison  them, 
 they  now  adopted  other  plans,  such  as  slandering  their  characters, 
 fabricating  blasphemous  stories  respecting  their  sermons,  and 
 inciting  the  mob  to  disturb  the  meetings.1 
 
 The  second  civil  war,  in  the  year  1648,  which  first  broke  out 
 in  South  Wales,  under  Major-General  Laugharne,  and  Colonels 
 Poyer  and  Powell,  threw  the  country  once  more  into  confusion  ; 
 and,  of  course,  for  some  time  interrupted  the  work  of  evangeli- 
 sation. Mr.  Cradock,  Mr.  V.  Powell,  and  probably  several 
 other  ministers,  fled  to  England  again  ;  but  as  soon  as  Cromwell 
 succeeded  in  reducing  the  Royalists,  and  restoring  peace,  they 
 returned  to  their  country  and  work. 
 
 The  number  of  able  and  evangelical  ministers  in  the  Princi- 
 pality had  by  this  time  considerably  increased.  In  consequence 
 of  the  altered  state  of  the  country,  and  in  consideration  of  its 
 deplorable  spiritual  destitution,  some  Welshmen,  who  held 
 livings  in  England,  were  induced  to  return  to  Wales.  Several 
 pious  young  men  from  the  Universities  were  also  ordained  about 
 this  time  ;  and  twenty  or  more  of  the  members  of  the  churches 
 of  Llanvaches  and  Mynyddislwyn,  who  during  the  war,  and  in 
 the  absence  of  the  ministers,  had  opportunities  to  exercise  their 
 gifts  as  public  speakers,  were  now  encouraged  to  become  regular 
 itinerant  preachers.  But  after  all  it  might  have  been  properly 
 said,  that  the  labourers  were  but  few  in  comparison  to  the 
 extent  of  the  field. 
 
 It  has  already  been  stated  that  the  ministers  who  returned 
 from  England  at  the  close  of  the  first  civil  war  were  commis- 
 sioned by  the  Parliament  to  preach  wherever  they  thought 
 proper  in  Wales.  The  Nonconformists  of  that  age,  with  rare 
 exceptions,  were  not  so  advanced  in  their  views  of  religious 
 
 1  See  Alexander  Griffiths'  various  pamphlets,  and  Vavasor  Powell's  replies 
 to  them. 
 
NONCONFORMITY  IN  WALES. 
 
 75 
 
 liberty  as  to  object  to  all  interference  of  Parliament  with  religious 
 matters.  They  therefore  hesitated  not  to  receive  their  com- 
 mission to  preach  from  the  Legislature,  and  to  be  supported  by 
 State  payments,  instead  of  the  free  contributions  of  their  con- 
 gregations. Their  conduct  in  this  matter  must  appear  glaringly 
 inconsistent  to  every  enlightened  Nonconformist  of  the  present 
 age.  While  they  held,  as  we  do,  that  none  should  be  admitted 
 to  church  membership  but  professedly  converted  men,  it  ap- 
 pears astonishing  that  they  did  not  perceive  the  injustice  of 
 taxing  the  unconverted  multitude  towards  their  support,  as  the 
 chosen  pastors  of  the  converted  few.  William  Erbery,  with  all 
 his  mental  aberrations,  was  far  in  advance  of  his  contemporaries 
 on  this  point.  "  Since,"  he  says,  "  the  Independent  pastors 
 are  turned  parsons,  and  the  preachers  of  the  gospel  parish 
 priests,  the  burden  of  tithes  hath  been  more  oppressive  in  them 
 than  in  the  prelates  and  presbyters  heretofore.  These  were 
 national  ministers,  and  did  service  to  every  parish  in  the  nation  ; 
 therefore  the  national  maintenance  was  more  of  right  proper 
 for  them.  But  the  Independent  pastors,  separating  from  the 
 nation,  and  professing  a  gospel  practice,  cannot  for  shame 
 deny  their  own  principles  as  to  keep  up  tithes,  but  rather  to 
 look  for  a  maintenance  from  their  own  churches,  or  to  live  of 
 the  gospel,  if  they  preach  to  the  world.  I  say  of  the  gospel ; 
 that  is,  to  live  by  faith  in  God,  who  will  doubtless  feed  His 
 servants,  and  cause  men  freely  to  contribute  unto  them  who 
 preach  the  gospel  freely."  1  However,  we  should  bless  the 
 Lord  for  enabling  ministers  in  that  dark  age  to  advance  as  far 
 as  they  did,  and  to  serve  their  generation  so  efficiently,  notwith- 
 standing their  shortcomings  in  some  points. 
 
 It  appears  that  the  Parliamentary  Committee  for  Scandalous 
 Ministers  had  deposed  some  clergymen  in  Wales  from  the  year 
 1646  to  1649,  who  were  malignants,  or  conspicuous  and  violent 
 opposers  of  the  Government  of  the  day,  or  notoriously  immoral. 
 Large  districts  of  the  country  were  sadly  destitute  of  the  means 
 of  religious  instruction  j  and  many  clergymen,  who  still  held 
 livings,  were  worse  than  useless  on  account  of  their  inefficiency 
 or  open  immorality.    The  Parliament,  therefore,  on  the  22nd 
 
 1  Erbery 's  "  Testimony,"  p.  54. 
 
74 
 
 HISTORY  OF  PROTESTANT 
 
 of  February,  1649-50,  passed  an  ordinance,  entitled,  "An  Act 
 for  the  better  Propagation  of  the  Gospel  in  Wales,  and  Redress 
 of  some  Grievances."  In  this  Act  seventy-one  gentlemen  are 
 named  as  Commissioners,  and  twenty-five  ministers  as  approvers 
 of  public  preachers.  The  Commissioners,  or  five  or  more  of 
 them,  were  empowered  to  eject  clergymen  or  schoolmasters 
 from  their  livings  or  places,  if  proved  to  be  delinquent,  scan- 
 dalous, malignant,  or  non-resident ;  to  induct  to  livings  or 
 schools,  such  preachers  and  schoolmasters  as  would  be  recom- 
 mended to  them  by  the  approvers  ;  to  manage  the  profits  of  all 
 sequestered  livings,  which  they  were  to  divide,  as  specified  in  the 
 Act,  between  the  wives  and  children  of  the  ejected  ministers, 
 the  approved  preachers  and  schoolmaster,  and  the  widows  of 
 godly  ministers.  As  the  Act  is  inserted,  unabridged,  in  the 
 Appendix,1  it  is  needless  to  enlarge  on  its  provisions  here. 
 
 This  Act  at  that  time  created  considerable  stir,  and  has  been 
 made  a  subject  of  the  most  scurrilous  criticism  by  a  certain 
 class  of  writers  in  almost  every  subsequent  age.  The  Com- 
 missioners certainly  had  a  most  unenviable  task  to  perform ; 
 but  those  historians  who  endeavour  to  blacken  their  character, 
 and  magnify  their  real  or  supposed  misdeeds,  in  order  to  dis- 
 grace the  Nonconformists  of  that  age,  show  that  they  are  either 
 ignorant  of  the  circumstances  of  the  case  or  wilfully  malicious. 
 Of  the  seventy-one  Commissioners  named  in  the  Act,  the 
 majority  were  Royalists  and  Churchmen  previous  to  the  year 
 1646,  and  Conformists  after  the  Restoration.  Whatever  dis- 
 grace, therefore,  arises  from  their  transactions,  Conformists  as 
 well  as  Nonconformists  must  come  in  for  their  full  share  of  it. 
 If  it  should  be  alleged  that  those  Conformists  betrayed  their 
 principles  by  having  anything  to  do  with  the  Act,  it  may  be 
 replied  that  the  Nonconformists  who  co-operated  with  them 
 did  the  same. 
 
 If  the  Commissioners,  both  Conformists  and  Nonconfor- 
 mists, acted  inconsistently  with  their  principles  in  this  matter, 
 every  well-informed  and  unprejudiced  person  must  acknowledge 
 that  they  did  more,  with  all  their  inconsistencies,  to  promote 
 religion  and  morality  in  the  Principality  in  three  years  than  all 
 the  clergy  in  the  previous  threescore  years. 
 
 1  See  Appendix,  Note  D. 
 
NONCONFORMITY  IN  WALES. 
 
 75 
 
 Dr.  Walker,  in  his  work  on  the  "  Sufferings  of  the  Clergy," 
 has  devoted  twenty-seven  closely  printed  folio  pages  to  vilify 
 the  character  of  the  Commissioners,  by  representing  them,  and 
 the  ministers  who  acted  with  them,  as  base  hypocrites,  cruel 
 oppressors,  and  dishonest  villains.  It  would  not  be  in  keeping 
 with  the  design  of  this  work  to  quote  and  confute  all  the 
 scurrilous  and  false  statements  of  the  Doctor;  but  inasmuch 
 as  he  is  from  time  to  time  referred  to  by  some  writers  as  an 
 unquestionable  authority,  it  would  not  be  improper  to  state  a 
 few  facts  respecting  the  sources  of  his  information.  He 
 acknowledges  that  he  never  saw  a  copy  of  the  Act  itself, 
 nor  any  of  the  pamphlets  published  in  favour  of  the  Com- 
 missioners. He  had  access  to  the  accounts  of  the  "  Propa- 
 gators," as  he  calls  them,  which  he  found  in  a  heap  of  loose, 
 unsorted  papers  in  the  library  of  the  archbishop,  at  Lambeth 
 Palace ;  but  he  does  not  pretend  to  have  examined  even  these 
 with  any  particular  care.  His  principal  authorities  are  three 
 pamphlets,  entitled  "  Mercurius  Cambro  Britannicus ;  or, 
 News  from  Wales  Touching  the  Miraculous  Propagation  of  the 
 Gospel  in  those  Parts,"  printed  in  the  year  1652;  "  Strena 
 Vavasoriensis  :  a  New  Year's  Gift  to  the  Welsh  Itinerants  ;  or, 
 A  Hue  and  Cry  after  Mr.  Vavasor  Powell,"  printed  in  the  year 
 1654;  and  "A  True  and  Perfect  Relation  of  the  whole 
 Transaction  concerning  the  Petition  of  the  Six  Counties  of 
 South  Wales,  and  the  County  of  Monmouth,  formerly  pre- 
 sented to  the  Parliament  of  the  Commonwealth  of  England  for 
 a  Supply  of  Godly  Ministers,"  1654.  The  author  of  these 
 pamphlets  was  Alexander  Griffiths,  A.M.  This  man  appears 
 to  have  been  a  person  of  considerable  talents,  and  an  accom- 
 plished scholar  ;  but  he  was  a  most  reprobate  character.  The 
 bishop  of  the  diocese  had  deposed  him  from  two  livings  before 
 the  wars,  on  account  of  his  immorality.  In  the  year  1639  he 
 got  possession  of  the  vicarage  of  Glasbury,  in  Breconshire,  from 
 which  he  was  ejected  on  the  7th  of  June,  1650,  by  the  Com- 
 missioners for  the  Propagation  of  the  Gospel,  for  drunkenness 
 and  lasciviousness.  1  His  pamphlets  contain  the  most  bare- 
 faced falsehoods,  several  horridly  blasphemous  stories,  and 
 
 1  Lambeth  MSS.  vol.  1027.    Walker,  part  ii.  p.  259. 
 
;6 
 
 HISTORY  OF  PROTESTANT 
 
 many  filthy  and  obscene  expressions.  Yet,  notwithstanding  all 
 this,  these  disgusting  productions  were  so  highly  valued  by 
 some  of  the  Welsh  gentry  as  late  as  the  beginning  of  this 
 century  that,  according  to  Jones,  the  historian  of  Breconshire, 
 one  of  them  was  knocked  down  at  a  sale  for  eleven  pounds  ! 
 The  high  estimation  in  which  Dr.  Walker  appears  to  have  held 
 Alexander  Griffiths'  writings,  and  the  liberal  use  he  made  of 
 them,  do  not  speak  very  much  in  favour  of  either  his  regard  for 
 truth,  his  impartiality  as  a  historian,  or  the  delicacy  of  his 
 moral  feelings.  Griffiths'  slanderous  statements  were  most 
 ably  confuted  by  a  large  number  of  magistrates  and  gentlemen 
 of  high  standing  in  the  different  counties,  in  a  large  quarto 
 pamphlet,  published  in  1654,  entitled  "Examen  et  Purgamen 
 Vavasoris."  Dr.  Walker  never  saw  this,  nor,  according  to  his 
 own  admission,  did  he  take  any  notice  of  the  returns  of  the 
 different  sheriffs,  which  appeared  to  be  favourable  to  the  Act 
 and  the  Commissions;  while  the  returns  of  the  sheriff  of 
 Breconshire  and  the  Grand  Jury  of  Montgomeryshire,  who 
 favoured  the  ejected  clergy,  are  repeatedly  quoted  in  his 
 pages.  From  these  facts  the  reader  may  judge  what  credit 
 should  be  given  to  his  tedious,  confused,  and  one-sided  account 
 of  the  "  Propagation  of  the  Gospel  in  Wales." 
 
 It  appears  that  all  the  papers  which  Dr.  Walker  found  at 
 Lambeth  Palace  have  long  since  been  either  lost  or  destroyed, 
 with  the  exception  of  a  few  leaves ;  but  one  of  these  contains 
 an  entry  which  impugns  his  veracity.  In  the  "  Sufferings  of 
 the  Clergy,"  part  ii.  p.  338,  one  Theodore  Price,  who  had  been 
 ejected  from  Cardiff  and  several  other  livings  in  Glamorgan- 
 shire, is  represented  as  having  been  treated  with  great  cruelty, 
 and  even  sought  after  to  be  hanged  ;  but  in  the  manuscript  at 
 Lambeth  this  very  person  is  mentioned  as  receiving  £50  a  year 
 for  serving  the  parish  of  Cadoxton,  in  the  Vale  of  Glamorgan. 
 If  all  the  accounts  of  the  Commissioners  had  been  preserved, 
 the  number  of  Dr.  Walker's  "loyal  and  suffering  clergy"  in 
 Wales  would  most  probably  be  found  comparatively  very 
 small. 
 
 Of  the  clergy  ejected  by  the  Commissioners,  some  were 
 alehouse-keepers,  some  were  fornicators,  many  were  notorious 
 
NONCONFORMITY  IN  WALES. 
 
 77 
 
 drunkards,  a  large  number  were  ignorant  and  inefficient,  and 
 others  were  malignants  or  avowed  enemies  of  the  Government. 
 There  might  have  been  some  good  men  amongst  those  desig- 
 nated as  malignants ;  1  but  while  they  had  not  the  wisdom  to 
 be  silent  on  political  questions,  the  Commissioners  could  hardly 
 be  blamed  for  ejecting  them,  as  the  interference  of  the  ministers 
 of  religion  with  politics  in  those  unsettled  times  tended  greatly 
 to  endanger  the  peace  of  the  community. 
 
 Soon  after  the  Act  came  in  force  the  ejected  clergy  and 
 their  friends  did  all  in  their  power  to  prejudice  all  classes,  from 
 the  ignorant  rabble  in  the  country  to  the  Parliament  in  London, 
 against  the  Commissioners  and  the  ministers  who  co-operated 
 with  them.  On  the  ioth  of  March,  165 1,  a  petition,  stated  to 
 have  been  signed  by  15,000  inhabitants  of  the  six  counties  of 
 South  Wales,  and  the  county  of  Monmouth,  was  presented  to 
 the  Parliament.  In  this  petition  it  was  complained  that  the 
 country  was  in  a  most  deplorable  state  for  want  of  regular 
 
 1  It  would  be  much  more  agreeable  to  one's  feelings  to  be  able  to  point  out 
 some  worthy  and  useful  ministers  amongst  those  ejected  by  the  Commissioners, 
 than  to  be  obliged  to  look  upon  the  majority  of  them  as  either  notoriously 
 wicked  or  worthless  characters,  and  upon  the  very  best  of  the  whole  number 
 as  nothing  better  than  respectable  and  well-educated  gentlemen  of  a  high  social 
 standing,  but  deficient  of  any  remarkable  ministerial  qualification.  In  vain  we 
 examine  Dr.  Walker's  list  of  the  suffering  clergy  in  Wales  for  a  single  individual 
 of  national  celebrity  as  a  powerful  preacher  or  an  eminently  successful  minister, 
 such  as  Rees  Prichard,  of  Llandovery,  in  the  seventeenth  century,  or  Griffith 
 Jones,  of  Llanddowror,  in  the  eighteenth.  It  affords  us  real  pleasure  to  be  able 
 to  select  one  from  the  list  who  appears  to  have  been  a  good,  earnest  minister. 
 His  name  is  John  Edwards.  He  was  ejected  from  Tredynock,  in  Monmouth- 
 shire, and  was  the  translator  of  the  book  entitled  "  The  Marrow  of  Modern 
 Divinity.'"  In  the  Dedication  prefixed  to  that  work,  dated  July  20th,  1650,  he 
 states  that  he  had  been  forbidden  to  exercise  his  ministry,  and  that  he  there- 
 fore endeavoured  to  serve  his  countrymen  by  presenting  them  with  a  trans- 
 lation of  that  book.  This  fact  leads  us  to  entertain  a  favourable  opinion  of 
 Mr.  Edwards'  piety  and  desire  to  do  good,  whatever  might  have  been  the 
 cause  of  his  ejectment  ;  for  it  is  not  at  all  probable  that  a  wicked  man  would 
 have  taken  the  trouble  of  translating  such  an  evangelical  book  as  "  The  Mar- 
 row of  Modern  Divinity."  We  need  not  wonder  that  so  many  of  the  Welsh 
 clergy  were  ejected  for  inefficiency,  for  we  are  informed  by  this  Mr.  Edwards 
 that  scarcely  one  in  fifteen  of  his  clerical  contemporaries  could  read  and  write 
 the  Welsh  language.  To  urge,  as  Dr.  Walker  repeatedly  does,  that  many  of 
 them  were  Bachelors  and  Masters  of  Arts,  and  Doctors  of  Divinity,  does  not 
 in  the  least  prove  their  fitness  to  hold  Welsh  livings,  while  they  were  ignorant 
 of  the  language  of  the  people. 
 
73 
 
 HISTORY  OF  ".PROTESTANT 
 
 preaching ;  that  the  Commissioners  had  embezzled  the  profits 
 of  the  sequestered  livings;  that  many  clergymen  had  been 
 unjustly  ejected ;  and  that  the  people  were  turning  Papists  and 
 heathen.  In  the  Journal  of  the  House  of  Commons,  vol.  vii. 
 p.  271,  we  have  the  following  record  respecting  this  petition: 
 "Friday,  the  25th  of  March,  1653.  The  humble  petition  of 
 divers  well  affected,  in  South  and  North  Wales,  was  this  day 
 read. 
 
 "  Colonel  Bennett  reports  from  the  Committee  of  Plundered 
 Ministers,  to  whom  the  petition  of  the  inhabitants  of  South 
 Wales  was  referred.  The  Parliament  having,  by  their  order  of 
 the  10th  of  March,  1651,  referred  the  petition,  intituled  'The 
 Humble  Petition  of  several  of  the  Inhabitants  of  the  six  coun- 
 ties of  South  Wales,  and  the  county  of  Monmouth,  well  affected 
 to  the  Parliament  and  present  Government,  .in  the  behalf  of 
 themselves  and  the  rest  of  the  inhabitants  there,'  to  the  Com- 
 mittee of  Plundered  Ministers,  to  examine  the  business,  and 
 state  the  matter  of  fact,  and  report  their  opinions  therein  to  the 
 House,  &c. 
 
 "  The  said  petition  and  order  were  delivered  to  this  Com- 
 mittee the  said  10th  day  of  March,  165 1,  and  by  them  referred 
 to  the  1 6th  of  the  said  month,  at  which  time  the  solicitors  of 
 the  petition,  with  their  counsel,  were  present,  and  moved  for  a 
 Commission  into  the  country  to  examine  witnesses  touching 
 matters  contained  in  the  petition.  Whereupon  this  Committee, 
 taking  the  petition  into  consideration,  and  rinding  the  same 
 ambiguously  drawn,  and  containing  only  things  in  general ;  and 
 the  persons  seemed  to  be  complained  against  not  named  ;  and 
 besides,  some  things  therein  represented  as  crimes,  if  proved, 
 would  not  appear  to  be  so ;  and  conceiving  it  might  be  of  dan- 
 gerous consequence  to  grant  such  a  Commission  without  clear 
 grounds,  did  think  fit,  first,  to  demand  of  the  solicitors  of  the 
 petition  a  particular  charge,  viz. — what  ministers  were  unjustly 
 ejected,  and  what  persons  had  embezzled  any  of  the  monies, 
 and  the  like,  in  order  to  a  thorough  examination  thereof,  as 
 was  desired.  To  which  the  solicitors  of  the  petition  and  their 
 counsel,  being  withdrawn  for  an  hour's  time  and  upwards,  and 
 called  in  again,  returned  answer  to  this  effect — that  they  were 
 
NONCONFORMITY  IN  WALES. 
 
 79 
 
 only  solicitors  for  the  petitioners,  and  had  no  more  in  charge 
 than  the  prosecution  of  the  petition  ;  but  said,  if  convenient 
 time  were  given  to  send  into  the  country,  particulars  might  be 
 had.  Whereupon  this  Committee  did  put  off  the  whole  busi- 
 ness to  the  1 8th  of  May,  1652 ;  ordering,  in  the  meantime,  for 
 the  better  clearing  of  things,  a  letter  to  be  prepared,  and  sent  to 
 the  Commissioners,  by  Act  of  Parliament,  for  the  Propagation 
 of  the  Gospel  in  Wales,  together  with  a  copy  of  the  said  petition, 
 desiring  them  to  give  an  account  to  this  Committee,  by  the  said 
 1 8th  day  of  May,  touching  all  the  particulars  in  the  said  petition 
 contained.  Upon  which  said  18th  day  of  May,  though  it 
 appeared  unto  this  Committee  that  the  said  letter  was  not  sent, 
 notwithstanding,  the  said  Commissioners  for  South  Wales  and 
 Monmouthshire,  having  intimation  of  the  proceedings  herein, 
 sent  up  agents  by  that  day  to  attend  this  Committee,  with  a 
 letter  to  the  chairman,  having  inclosed  in  it  a  full  account 
 touching  all  the  particulars  in  the  said  petition  contained ;  and 
 a  book  also  was  brought  before  the  Committee,  of  about  sixty 
 sheets  of  paper,  containing  all  the  proceedings  of  the  said 
 Commissioners  in  obedience  to  the  Act,  and  avouching  the 
 account  inclosed  in  the  letter  in  the  particulars  thereof ;  which 
 said  letter  and  account  was  read  in  presence  of  parties  of  both 
 sides  and  counsel  of  the  petitioners ;  and,  as  it  gave  much 
 satisfaction  to  this  Committee,  so  also  the  counsel  of  the  peti- 
 tioners acknowledged  it  to  be  ingenuous,  and  said  they  were 
 glad  to  see  the  Commissioners  could  give  so  good  an  account 
 of  their  proceedings;  yet  desired  a  copy  thereof,  that  they  might 
 make  exceptions  thereunto,  and  withal  pressed  again  to  have 
 a  Commission  into  the  country  to  examine  witnesses  upon  their 
 petition.  Upon  consideration  of  all  which,  and  debate  of  what 
 was  offered  thereupon,  this  Committee  ordered  that  the  peti- 
 tioners should,  on  Friday  then  next  following,  exhibit  such 
 particulars  contained  in  the  said  petition  upon  which  they  would 
 insist  and  desire  to  examine  witnesses.  On  which  day,  being 
 the  21st  of  May,  1652,  the  solicitors  of  the  petition  came  before 
 this  Committee ;  and,  by  their  counsel,  said  that  they  appeared 
 in  obedience  to  the  aforesaid  order;  and  prayed  that  they 
 might  have  liberty  to  examine  the  truth  of  their  petition,  in 
 
8o 
 
 HISTORY  OF  PROTESTANT 
 
 every  particular,  and  to  that  end,  that  the  Committee  would 
 grant  them  a  Commission  to  examine  witnesses  in  the  country 
 where  the  matter  of  fact  doth  arise ;  refusing  to  give  any  other 
 answer,  or  exhibit  the  said  particulars ;  and  prayed  that  this 
 their  answer  might  be  entered.  Information  and  proof  was 
 also  offered  to  this  Committee  that  the  said  petition  was  con- 
 trived and  printed  in  this  city  by  disaffected  persons,  some  of 
 whom  appear  now  as  solicitors  thereof,  and  copies  sent  down 
 to  malignants  in  the  country,  with  instructions  for  gaining 
 underhand  subscriptions  thereunto,  and  raising  large  contribu- 
 tions amongst  disaffected  gentlemen,  for  carrying  on  thereof; 
 and  that  the  same  is  chiefly  subscribed  by  malignants,  their 
 servants,  and  tenants,  and  by  women  and  schoolboys,  of  the 
 counties  of  Brecknock  and  Radnor;  the  other  five  counties 
 scarcely  hearing  thereof  before  it  was  presented ;  and  that 
 there  is  a  design  therein  of  very  dangerous  consequence  to  the 
 peace  of  these  counties ;  whereof  this  Committee  conceived 
 themselves  not  empowered  by  the  Parliament  to  take  full 
 cognizance  of. 
 
 "  He  also  reports  a  letter  from  several  justices  of  the  peace 
 in  the  said  counties  to  the  chairman  of  the  said  Committee ; 
 and  the  answer  of  the  Commissioners  for  the  Propagation  of 
 the  Gospel  to  the  heads  of  the  said  petition ;  which  were  this 
 day  read. 
 
 "He  also  reports  an  information  and  discovery  of  the 
 indirect  practices  and  dangerous  designs  of  John  Gunter,  and 
 other  his  confederates,  in  framing  and  promoting  of  the  late 
 petition  presented  to  the  Parliament. 
 
 "  Resolved  by  this  Parliament,  that  this  report  be  re-com- 
 mitted, with  power  to  the  Committee  to  examine  the  whole 
 matter,  and  to  report  it  to  the  Parliament." 
 
 What  became  of  the  petition  after  this  is  not  known.  Its 
 promoters  most  probably  dropped  it,  as  the  three  years,  during 
 which  the  Act  was  to  be  in  force,  were  now  up. 
 
 The  Act  for  the  Propagation  of  the  Gospel  in  Wales  having 
 expired  on  the  24th  day  of  March,  1653,  the  Commissioners 
 and  the  Approvers  of  Ministers  appointed  to  give  effect  to  its 
 provisions,  it  seems,  applied  to  the  Government  for  instruction 
 
NONCONFORMITY  IN  WALES. 
 
 Sr 
 
 as  to  their  future  proceedings,  and  the  following  letter  was  the 
 reply  :— 
 
 "  Gentlemen, — The  late  Parliament  not  having  continued  the 
 Act  for  the  Propagation  of  the  Gospel  in  Wales,  and  there 
 being  no  supreme  power  as  yet  settled,  by  whose  authority  the 
 liberty  of  the  gospel  in  Wales  may  be  established,  I  would 
 advise  you  to  go  on  cheerfully  in  the  work  as  formerly  to 
 promote  these  good  things,  and  to  protect  good  men  in  the  said 
 work,  and  put  in  execution  the  things  settled  by  former  Acts 
 and  Ordinances  in  that  behalf.  In  so  doing  the  Lord  will  be 
 with  you,  and  you  shall  have  all  fitting  assistance  and  en- 
 couragement therein  from  myself,  until  those  placed  in  supreme 
 power  shall  take  further  order. 
 
 "I  rest, 
 
 "  Your  loving  friend, 
 
 "O.  Cromwell. 
 
 "Whitehall,  April  25,  1653. 
 
 "  To  my  loving  friends  the  Commissioners  named  in  a  late 
 Act  of  Parliament,  entitled,  'An  Act  for  the  better  Propagation 
 and  Preaching  of  the  Gospel  in  Wales.'"1 
 
 The  Protector  soon  after  this  time,  notwithstanding  the  bitter 
 opposition  of  many  opponents,  succeeded  in  forming  two  com- 
 mittees, the  one  to  eject  ignorant  and  ungodly  ministers,  and 
 the  other,  who  are  known  under  the  name  of  Triers,  to  examine 
 and  recommend  fit  preachers  for  vacant  livings.  These  com- 
 mittees continued  to  act  until  the  death  of  the  Protector. 
 They  were  made  up  of  persons  of  different  sects,  Presbyterians, 
 Independents,  and  Antipaedobaptists.  The  ecclesiastical  mea- 
 sures of  Cromwell  had  very  determined  enemies  in  Walec. 
 All  the  Episcopalians  opposed  them  for  obvious  reasons ;  the 
 irreligious  multitudes  opposed  them  because  they  objected  to 
 pay  tithes  ;  and  a  section  of  the  Antipaedobaptists,  probably 
 influenced  by  Vavasor  Powell,  who  was  an  extreme  Republican 
 and  violently  opposed  to  Cromwell.  The  church  at  Llan- 
 wenarth  at  a  church  meeting  held  May  11,  1655,  resolved, 
 11  That  they  do  withdraw  from  all  such  ministers  that  do  receive 
 1  "  State  Papers  Interregnum,"  vol.  xxxv. 
 
 7 
 
82 
 
 HISTORY  OF  PROTESTANT 
 
 maintenance  from  the  magistrates,  and  from  all  such  as  consent 
 not  to  wholesome  doctrine,  or  teach  otherwise."  1  It  is  not 
 probable  that  the  Antipaedobaptists  generally  followed  the 
 example  of  this  church,  for  we  find  Mr.  John  Myles,  and  other 
 prominent  members  of  that  denomination,  holding  livings  at 
 the  Restoration. 
 
 On  the  30th  of  August,  1654,  an  ordinance  was  passed, 
 which  appointed  Commissioners  to  examine  the  accounts  of 
 the  Commissioners  under  the  former  ordinance,  pursuant  to 
 which  the  sequestrators  and  treasurers  for  South  Wales  delivered 
 in  their  accounts  for  the  years  1650,  1651,  1652,  which  was  all 
 the  time  the  Act  continued  in  force ;  and  the  Commissioners 
 appointed  by  the  Protector  having  received  and  examined  them, 
 after  a  full  inquiry,  allowed  and  passed  them,  August  10,  1655. 
 
 On  the  5th  of  February,  1659,  Colonel  Freeman,  the  mem- 
 ber for  Leominster,  and  the  counsel  for  the  "  Petition  of  South 
 Wales,"  moved  for  a  Committee  to  Inquire  into  the  manage- 
 ment of  the  Church  revenues  in  South  Wales ;  and,  after  the 
 restoration  of  the  King,  Commissioners  were  again  appointed 
 to  the  same  purpose.  The  constables  of  every  parish  were  to 
 summon  before  these  Commissioners  all  persons  in  their  respec- 
 tive parishes  that  had  acted  as  Commissioners  in  ejecting  the 
 clergy  ;  all  persons  that  had  acted  under  them,  as  farmers, 
 tenants,  &c,  of  sequestered  livings,  &c;  all  that  had  succeeded 
 in  the  sequestered  parishes,  or  had,  either  as  itinerants,  or 
 by  way  of  augmentation,  received  any  of  the  profits;  all 
 parishioners  who  had  kept  any  of  the  tithes  in  their  own  hands ; 
 the  heirs,  &c,  of  any  of  the  aforesaid  persons.  The  returns 
 of  many  of  the  parish  constables  are  preserved  amongst  the 
 manuscripts  at  Lambeth  Palace. 
 
 Walter  Jones,  petty  constable  of  the  parish  of  Llandeny, 
 Monmouthshire,  returns  as  follows  : — "June,  1662.  We  return 
 that  Walter  Cradock,  of  Llangwmisa,  was  the  chief  man,  with 
 the  rest  of  the  Commissioners,  in  putting  ministers  out  of  their 
 churches  and  livings.  We  do  return  that  Walter  Cradock  died, 
 and  that  Richard  Creed  and  Thomas  Jones,  his  sons-in-law,  are 
 his  heirs,  executors,  and  administrators." 
 
 1  Llanwenarth  Church  Book. 
 
NONCONFORMITY  IN  WALES. 
 
 S3 
 
 After  all  this  noise  and  scrutiny,  nothing  of  any  consequence 
 appeared,  and,  therefore,  it  was  thought  proper  to  drop  the 
 Commission,  and  bury  the  whole  affair  in  silence.1 
 
 The  number  of  the  clergy  ejected  in  Wales,  according  to 
 Dr.  Walker,  amounted  to  between  five  and  six  hundred ;  but, 
 with  all  his  industry,  he  has  not  been  able  to  name  above  three 
 hundred  and  thirty ;  and  in  order  to  make  up  even  that  number, 
 the  same  individuals  are  named  twice,  and  some  three  times 
 over,  and  the  names  of  some  laymen  are  borrowed  to  swell  the 
 number.  If  all  those  in  the  list  who  were  pluralists,  and  only 
 deprived  of  one  out  of  two  livings  ;  those  whom  he  describes 
 as  having  been  annoyed,  but  not  ejected;  and  all  that  were 
 sequestered  as  unqualified  for  the  ministry,  but  employed  by 
 the  Commissioners  as  schoolmasters,  were  deducted,  the  sup- 
 posed five  or  six  hundred  would  be  reduced  to  one  hundred 
 and  fifty,  or  less.  And  how  many  of  these  were  real  sufferers 
 merely  on  account  of  their  religion,  let  those  who  can,  say. 
 
 Walter  Cradock's  statement,  that  there  were  not  in  the 
 thirteen  counties  of  Wales  thirteen  efficient  and  active  ministers 
 in  the  year  1646,  has  never  been  contradicted,  but  only  sneered 
 at ;  and  though  the  "  Propagators "  are  represented  as  having 
 "starved  souls,  and  well-nigh  extinguished  the  light  of  the 
 gospel  in  the  Principality,"  yet  an  unquestionable  authority 
 affirms,  "that,  by  the  end  of  the  year  1652,  there  were  one 
 hundred  and  fifty  good  preachers  in  the  thirteen  Welsh  coun- 
 ties, most  of  whom  preached  three  or  four  times  a  week  ;  and 
 that  in  every  market  town  there  was  placed  one,  and  in  most 
 great  towns  two,  schoolmasters,  able,  learned,  and  University 
 men."2  At  what  period  before  did  the  Welsh  nation  enjoy 
 such  privileges  ? 
 
 The  ministers  and  preachers  sent  out  by  the  Commissioners 
 have  had  their  full  share  of  abuse.  They  are  vilified  as 
 cobblers,  shoemakers,  weavers,  masons,  carpenters,  pedlars, 
 grocers,  ploughmen,  &c,  and  traduced  as  remarkable  for  their 
 ignorance.  It  would  not  be  amiss  for  those  sour-minded 
 persons,  who  approve  of  this  way  of  abusing  their  fellow-men, 
 
 1  Neal,  vol.  iv.  p.  109.    Walker,  part  i.  p.  169. 
 
 2  Whitelock's  "  Memorials  of  English  Affairs,"  p.  518.  1682. 
 
s4 
 
 HISTORY  OF  PROTESTANT 
 
 to  devote  some  of  their  leisure  hours  to  inquire  how  many 
 bishops,  in  the  seventeenth  century,  were  better  qualified  for 
 the  work  of  the  Christian  ministry  than  John  Bunyan,  the 
 tinker ;  how  many  gentlemen  and  clergymen's  sons,  in  this 
 century,  excel  Samuel  Drew,  the  shoemaker,  as  metaphysicians, 
 or  Samuel  Lee,  the  carpenter,  as  philologists  ;  and  how  many 
 Oxonians  have  eclipsed  John  Elias,  the  weaver,  Christmas 
 Evans,  the  farmer's  servant,  and  William  Williams,  the  car- 
 penter, as  preachers.  The  Welsh  people  are  not  ashamed  of 
 their  clerical  carpenters,  weavers,  &c,  and  hundreds  of  thou- 
 sands will  have  cause  for  ever  to  bless  God  for  endowing  them 
 with  such  superior  ministerial  gifts,  and  for  blessing  their 
 labours  in  the  Principality  during  a  long  succession  of  ages. 
 
 Some  of  the  meanest  and  least  gifted  among  the  Welsh 
 itinerants  of  the  seventeenth  century,  who  conformed  at  the 
 Restoration,  were  greedily  ordained  by  the  bishops.  Did 
 their  lordships'  hands,  when  laid  upon  them,  wipe  off  the 
 stain  of  shoemaking,  weaving,  &c,  from  their  persons,  and 
 remove  all  ignorance  from  their  minds  ? 
 
 Alexander  Griffiths,  the  great  culumniator  of  the  itinerants, 
 says, — "  And  for  most  of  the  itinerants,  they  are  such  ignorant 
 persons,  that  they  can  neither  read  nor  understand  English.'5 
 To  this  one  of  his  contemporaries  replies, — "  We  are  sure  that 
 the  major  part  of  the  preachers  and  schoolmasters  are  Uni- 
 versity men.  We  know  but  one  that  hath  not  perfect  English ; 
 but  he  is  a  man  of  such  excellent  gifts  and  dexterous  faculty  in 
 his  own  language,  that  the  Lord  hath  made  him  instrumental 
 in  the  converting  of  divers  Welsh  people  (which  is  more  than 
 any  of  the  ejected  ministers  can  make  appear  they  have  suc- 
 ceeded in,  though  they  have  been  often  urged  to  it,  with  pro- 
 mises of  restitution  of  their  livings,  if  they  could  any  of  them 
 produce  one  real  convert  of  theirs) ;  and  we  have  heard  some 
 understanding  gentlemen,  and  those  no  friends  of  the  itinerants, 
 affirm,  that  they  had  much  rather  hear  a  Welsh  sermon  from 
 him  than  from  some  Masters  of  Arts,  professed  Welsh 
 preachers.  They  are  so  far  short  of  him  in  the  idiom  and 
 propriety  of  the  language."  1 
 
 1     Examen  et  Purgamen  Vavasoris,"  pp.  17,  18. 
 
NONCONFORMITY  IN  WALES. 
 
 8s 
 
 Vavasor  Powell,  in  reply  to  Dr.  G.  Griffiths,  afterwards 
 Bishop  of  St.  Asaph,  says, — "  But  you  say  that  we  send  out 
 weavers,  smiths,  coopers,  and  soldiers.  It  is  true  there  is  one 
 weaver,  a  blessed,  understanding  man,  and  one  smith,  a  reli- 
 gious, godly  man,  and  one  that  hath  more  learning  than  some 
 of  your  curates ;  and,  it  may  be,  two  or  three  gifted,  godly, 
 tried,  and  approved  men  besides,  who  may  be  soldiers,  or 
 rather  officers,  that  go  along  with  our  preachers,  as  fellow- 
 helpers  (even  as  the  apostles  and  ministers  had  in  the  primitive 
 times)  in  the  work  of  the  Lord,  and  God  hath  made  them  suc- 
 cessful. But  is  it  not  as  lawful  for  such  men,  who  are  godly 
 and  gifted,  to  exercise  their  gifts,  as  for  simple  Sir  Johns,  lack 
 Latin,  lack  gifts,  lack  grace,  who  keep  poor  alehouses  in  the 
 mountains,  where  they  and  the  people  spend  together  the 
 greatest  part  of  the  sabbath  in  profaneness  ?  Of  this  sort  we 
 can  produce  four  for  every  tradesman  the  Commissioners  have 
 sent  out.  Nay,  in  point  of  learning,  they  that  are  now  sent 
 out  and  approved  shall  compare  with  so  many  of  the  ejected 
 priests ;  for  spiritual  gifts  and  graces,  I  trow,  most  of  your 
 ejected  clergy  will  not  pretend  to."  1 
 
 The  calumniated  Welsh  itinerants  need  no  other  vindication 
 than  a  reference  to  their  work.  During  the  short  time  in 
 which  they  were  permitted  to  enjoy  liberty,  they  traversed  the 
 whole  country,  many  of  them  preaching  six  and  seven  times, 
 and  even  oftener,  every  week.  In  the  short  space  of  fourteen 
 years,  they  presented  their  countrymen  with  three  editions  of 
 the  New  Testament,  and  one  edition  of  6,000  copies  of  the 
 whole  Bible.  Soon  after  the  Restoration,  above  a  hundred  of 
 them  preferred  to  sacrifice  all  their  temporal  comforts,  rather 
 than  violate  their  consciences  by  accepting  livings  in  the  Epis- 
 copal Church;  and,  during  the  reigns  of  the  Stuarts,  they 
 braved  all  the  tempests  of  persecution  with  the  firmness  of 
 martyrs. 
 
 An  extract  from  the  "  Brief  Narrative "  of  the  apostolic 
 Vavasor  Powell,  which  he  wrote  while  a  prisoner  in  the  Fleet 
 Prison  in  London,  shall  close  this  account  of  the  propagation 
 
 1  A  Relation  of  a  Disputation  between  Dr.  Griffiths  and  Mr.  Vavasor 
 Powell,"  p.  10.    London,  1653. 
 
86 
 
 HISTORY  OF  PROTESTANT 
 
 of  the  gospel  in  Wales.  "  Forasmuch  as  some  have  heretofore 
 enviously  and  falsely  reported,  and  others  credited  (nay,  to  this 
 day  believe  and  affirm),  that  myself  and  some  others,  instead 
 of  propagating  the  gospel,  have  extirpated  it  and  the  preachers 
 thereof  in  Wales,  and  converted  all  the  profits  of  the  tithes  to 
 our  own  uses,  these  are  briefly  to  certify  the  very  truth  of  the 
 case,  as  also  some  of  the  late  and  present  sufferings  and  state 
 of  the  congregated  churches,  their  teachers  and  others  there. 
 In  the  year  1641,  or  thereabouts,  it  was  humbly  and  truly  pre- 
 sented in  a  petition  (by  many  credible  persons)  to  the  late 
 King  and  Parliament,  that  there  were  scarce,  upon  strict 
 inquiry,  so  many  conscientious  and  constant  preachers  as  there 
 were  of  counties  in  Wales ;  and  those,  too,  either  silenced  or 
 much  persecuted.  The  professors  of  religion,  also,  exceeding 
 rare  and  few,  unless  in  some  corners  of  two  or  three  counties ; 
 about  which  time  was  the  first,  if  not  the  only,  gathered  church 
 in  all  the  country  formed.  But  the  late  war  coming  suddenly 
 on,  there  could  be  then  no  redress  obtained  ;  but,  on  the  con- 
 trary, most  (if  not  all)  of  those  preachers,  with  the  professors, 
 were  forced,  through  the  violence  of  their  persecutors,  to  leave 
 their  habitations  and  country.  And  divers  of  them,  having 
 their  goods  and  cattle  seized  upon  by  their  adversaries,  their 
 wives  and  children  were  necessitated  to  live  in  distress  and 
 danger  till  the  war  was  ended,  and  the  country  settled  again  in 
 peace.  By  which  time  encouragement  was  given  to  the 
 banished  to  come  back,  and  those  few  labourers  that  were 
 turned  out  of  the  vineyard,  to  return  again  ;  which  being  done, 
 and  God  blessing  their  labours  with  success  in  the  conversion 
 of  many  souls,  it  gave  hopes  that  there  was  a  farther  blessing 
 in  the  cluster,  and  more  straying  sheep  on  those  mountains  to 
 be  brought  home  to  Christ's  fold.  Yet  the  idle  and  self-feed- 
 ing shepherds  did  as  much  as  in  them  lay  to  hinder  it,  till 
 many  of  them,  by  virtue  of  an  Act  of  Parliament,  passed  in 
 February,  1649-50,  as  many  of  their  brethren  before  in  Eng- 
 land, had  been  justly  ejected  for  ignorance,  scandal,  &c,  and 
 this  upon  evident  proof  against  them.  Yet  not  all,  as  it  was 
 falsely  reported  ;  for  in  Montgomeryshire,  the  county  where  I 
 lived,  there  were  eleven  or  twelve  never  ejected.    So  in  all 
 
NONCONFORMITY  IN  WALES. 
 
 s7 
 
 other  counties,  some  more,  some  less  :  nor  any  that  I  know 
 that  were  rightly  inducted  before,  and  that  had  the  qualifica- 
 tions of  true  ministers  in  them  ;  for  such  was  the  tenderness  and 
 care  of  most  or  all  the  Commissioners,  who  were  divers  of  them 
 Englishmen,  and  the  rest  of  best  reputation  for  piety  and  in- 
 tegrity in  the  several  counties,  that  they  did  bear  with,  and  give 
 all  the  encouragement  that  they  could,  to  all  that  might  prob- 
 ably do  good,  leaving  divers  in  that  were  but  mere  civil  men. 
 And  they  also  performed  this  work  gratis,  receiving  no  allow- 
 ance at  all,  no,  not  towards  their  own  charges  ;  and,  indeed, 
 there  was  none  granted  them  by  the  Act.  But  the  great  cry 
 was,  that  the  country  was  left  without  preaching;  that  the 
 church  doors  were  shut,  the  sabbaths  profaned,  and  generally 
 the  people  were  turning  papists  and  heathen,  for  want  of  the 
 Word  of  God ;  and  that  all  the  profits  of  the  tithes  were  put 
 up  in  the  Commissioners'  and  other  private  men's  pockets. 
 For  me  to  wipe  off  all  these  aspersions,  much  less  to  remove 
 the  credit  of  them,  sunk  so  deep  into  the  hearts  of  prejudicated 
 persons,  were  but,  like  Micaiah,  to  give  my  single  testimony 
 against  some  hundreds  of  the  clergy  that  have  spoken  the 
 contrary.  But,  reader,  if  thou  art  not  resolved  against  truth,  I 
 shall  offer  thee,  in  a  few  words,  enough  to  satisfy  thee  of  the 
 falsehood  of  this  whole  charge  ;  the  which  hath  been  already 
 sufficiently  done  divers  years  ago,1  as  well  by  the  testimony  of 
 many  magistrates  and  ministers,  as  other  credible  persons  of 
 different  opinions.  However,  take  this  for  a  truth,  till  the 
 contrary  be  proved,  which  will  never  be,  besides  what  I  said 
 before,  that  many  of  the  clergy  were  never  outed,  and  some 
 that  were  ejected,  did  also  sometimes  preach,  to  please  some 
 of  their  old  parishioners,  who  would  hear  none  else  preach. 
 There  was  not  any  lawful  means  unattempted  to  gain  godly 
 preachers  for  supply  there  ;  as  going  several  times,  and  send- 
 ing divers  letters  to  the  Universities  and  London,  which  were 
 the  likeliest  places  to  afford  helps,  and  divers  were  obtained  by 
 that  means,  though  not  so  many  as  we  wished  :  partly  because 
 that  at  the  same  time  there  was  the  like  Act  for  several  northern 
 
 1  In  a  book  called  "  Examen  et  Purgamen  Vavasoris,"  published  in  the  year 
 1654. 
 
88 
 
 HISTORY  OF  PROTESTANT 
 
 English  counties;  but  especially  because  they  wanted  the 
 Welsh  tongue.  Yet  the  Lord,  that  gave  the  Word,  did  also 
 raise  up  more  men  to  preach  it  than  He  was  pleased  to  send 
 out  at  first  to  all  Judaea,  nay,  to  all  the  world,  viz.,  twelve 
 apostles  and  seventy  disciples.  In  one  church,  viz.,  in  the 
 county  where  I  lived  (Montgomery),  were  at  least  sixteen 
 preachers,  whereof  ten  were  University  men,  some  of  the 
 meanest  of  which,  since  turned  apostates,  are  approved  by  the 
 bishops,  and  settled  in  parishes.  And  for  the  profits  of  the 
 tithes,  which  before  went  wholly  to  the  clergy,  they  were  after- 
 wards divided,  according  to  the  Act,  six  ways  :  one  part  to  the 
 unejected  ministers  ;  another  part  to  other  ministers,  settled 
 and  itinerary ;  a  third,  to  maintain  free  schools  (whereof  some 
 of  the  ejected  ministers  and  their  sons  were  schoolmasters),  set 
 up  in  all  (or  few  excepted)  market  towns,  and  in  other  conve- 
 nient places,  and  in  some  of  them  two  schoolmasters  j  a  fourth, 
 to  the  ejected  ministers'  widows  and  children ;  a  fifth,  to  such 
 officers  as  did  attend  that  work,  as  treasurers,  solicitors,  seques- 
 trators, &c. ;  lastly,  some  allowance  was  granted  to  the  widows 
 of  ministers  deceased.  These  things  considered  (and  the  low 
 rates  at  which  the  tithes  were  let  and  set  at  in  divers  counties, 
 because  some  would  not  pay,  others  would  not  farm  them,  and 
 the  country  worse  stocked  so  soon  after  the  wars),  will  evince 
 there  could  not  be  much  spare,  especially  considering  that  the 
 Act  lasted  but  for  three  years,  viz.,  till  the  year  1653.  And 
 what  was  done  since,  let  them  account  who  meddled  therein, 
 and  acted  under  Oliver  Cromwell,  which  I  and  many  more  of 
 my  brethren  did  not,  nor  took  any  salary  at  all,  nor  any  other 
 maintenance  whatsoever  since.  Withal,  what  was  settled  upon 
 me,  together  with  some  other  preachers,  was  by  the  Committee 
 for  Plundered  Ministers,  long  before  that  Act.  And  let  me 
 deal  freely  and  truly  with  all  the  world  in  that  particular ;  I 
 never  received  by  salary,  and  all  other  ways  put  together,  for 
 my  preaching  in  Wales,  from  Christians  and  from  the  states, 
 since  the  beginning,  which  is  above  twenty  years,  but  between 
 six  and  seven  hundred  pounds  at  most.  And  I  can  with  much 
 clearness,  confidence,  and  comfort,  call  God,  the  searcher  of  all 
 hearts,  to  witness  ;  and  I  do  call  Him  to  record  on  my  soul, 
 
NONCONFORMITY  IN  WALES. 
 
 s9 
 
 that,  to  my  knowledge  and  remembrance,  I  had  not  anything, 
 directly  nor  indirectly,  but  what  was  ordered  me ;  nor  have  I, 
 nor  any  other  for  me — I  express  it  without  any  collusion  or 
 reservation — so  much  as  a  pound  or  shilling  of  any  money, 
 from  any  tithes  or  otherwise,  in  my  hands,  belonging  to  the 
 public ;  and  I  humbly  challenge  and  bid  defiance  to  envy  itself 
 to  prove  the  contrary,  and  I  desire  to  be  called  to  an  account, 
 if  I  be  suspected  j  for  I  will  maintain  my  innocency  herein  till 
 I  die.  And  yet  my  accusers  have,  some  by  writing,  who  were 
 ashamed  to  put  their  names  thereto,  and  others  by  wrord, 
 published,  that  I  had  many  thousand  pounds  of  the  tithes 
 money,  nay,  had  purchased  of  King's  rents  and  lands  some 
 thousands  yearly,  or  at  least  many  hundred  pounds  per  annum  ; 
 whereas,  now  it  is  returned  to  the  King  again,  it  appears  it  is 
 under  seventy  pounds  yearly,  and  I  never  received  any  year  of 
 that  above  sixty-six  pounds  ten  shillings.  This  the  auditor 
 and  tenants  know  sufficiently,  and  let  them  or  any  other 
 disprove  me  herein,  if  they  can. 
 
 "  And  whereas  it  is  charged,  that  many  good  and  godly  men 
 were  turned  out  of  their  livings  ;  let  them  that  know  such,  for 
 I  did  not,  name  them,  and  I  doubt  not  but  it  will  be  yet  easy 
 to  prove  the  contrary,  by  their  former  and  present  practices. 
 However,  for  my  own  part,  I  often  publicly  tendered  this  to 
 the  ejected  ministers,  that  if  they  could  manifest  that  they  had 
 the  work  of  grace  wrought  in  themselves,  or  could  produce 
 any  that  had  received  spiritual  good  by  their  ministry,  they 
 should,  as  far  as  it  lay  in  my  power,  be  restored  to  their  places  : 
 but  not  one  of  them  ever  claimed  this.  Further,  as  a  con- 
 sequence thereof,  it  was  complained  that  the  sabbaths  were  pro- 
 faned: whereas  men  might  ride  throughout  some  counties, 
 ar.d  neither  see  men  working,  travelling,  nor  playing  on  the 
 sabbath.  The  like,  I  am  sure,  neither  was  before  nor  now  is, 
 our  enemies  themselves  being  judges. 
 
 "  But  they  further  object,  that  the  people  were  turned  infidels 
 and  papists.  So  many  do,  where  the  powerfullest  means  are, 
 if  they  come  not  under  them.  But  why,  then,  do  these  men 
 complain,  so  many  are  turned  to  be  quite  contrary;  and  if 
 these  accusers  were  fallen  out  with  such  men  then,  how  come 
 
9o 
 
 HISTORY  OF  PROTESTANT 
 
 they  now  to  own  them  so  much  ?  But  to  disprove  that,  take 
 this  single  instance  : — In  a  few  years'  time  a  great  part  of 
 a  former  impression  of  the  Welsh  Bible  was  bought  up,  and 
 afterwards  two  editions  more,  one  of  the  New  Testament,  and 
 another  of  the  whole  Bible ;  and  of  these  two,  I  believe,  are  sold 
 off,  at  least  between  five  and  six  thousand.  By  this  you  may 
 perceive  that  religion  did  grow.  Also,  in  the  beginning  of 
 the  wars  there  was  but  one  or  two  gathered  congregations  in  all 
 Wales,  and  in  some  counties  scarce  any  that  made  profession 
 of  godliness  in  a  strict  gospel  sense.  Yet  it  hath  pleased  the 
 Lord  so  to  bless  the  weak  means  there,  that  there  were  lately, 
 and  I  hope  are  still,  above  twenty  gathered  churches  ;  in  some 
 two,  in  some  three,  some  four  or  five  hundred  members,  with 
 their  officers,  differing  little  in  opinion  and  faith,  and  walking 
 in  love,  and  the  fear  of  the  Lord."  1 
 
 All  the  Nonconformists  of  Wales,  previous  to  the  civil  wars, 
 and  for  some  years  after,  were  Congregational  Psedobaptists  ; 
 but  in  the  year  1649  some  of  them  changed  their  views  on  the 
 subject  of  baptism,  and  formed  themselves  into  an  Antipsedo- 
 baptist  Church,  at  Ilston,  near  Swansea,  in  Glamorganshire. 
 The  following  authentic  account  of  the  formation  of  this  church 
 has  been  happily  preserved :  "  The  first  Baptist  Church,  within 
 what  is  now  the  Massachusetts  State,  was  constituted  in  Reho- 
 both  this  year  (1663) ;  Mr.  Holmes  and  his  friends  having  only 
 held  a  meeting  there  for  a  while,  and  then  removed  to  New- 
 port. For  a  more  clear  idea  of  its  original  we  must  look  over 
 into  Wales,  where  at  Ilston,  in  Glamorganshire,  a  Baptist 
 Church  was  formed  October  1,  1649,  tne  beginning  whereof 
 their  records  describe  thus :  '  We  cannot  but  admire  at  the 
 unsearchable  wisdom,  power,  and  love  of  God,  in  bringing 
 about  His  own  designs,  far  above  and  beyond  the  capacity  and 
 understanding  of  the  wisest  of  men.  Thus,  to  the  glory  of  His 
 own  great  name,  hath  He  dealt  with  us  ;  for  when  there  had 
 been  no  company  or  society  of  people,  holding  forth  and  pro- 
 fessing the  doctrine,  worship,  order,  and  discipline  of  the 
 gospel,  according  to  the  primitive  institution,  that  ever  we 
 
 1  Powell's  "Brief  Narrative,"  prefixed  to  his  "Bird  in  the  Cage,"  second 
 edition,  printed  in  the  year  1662. 
 
NONCONFORMITY  IN  WALES.  9 1 
 
 heard  of  in  all  Wales,  since  the  apostacy,  it  pleased  the  Lord 
 to  choose  this  dark  corner  to  place  His  name  in,  and  honour 
 us,  undeserving  creatures,  with  the  happiness  of  being  the  first 
 in  all  these  parts  among  whom  was  practised  the  glorious  or- 
 dinance of  baptism,  and  here  to  gather  the  first  church  of  bap- 
 tized believers.'  From  whence  they  go  on  to  relate  how  Mr. 
 John  Myles  and  Mr.  Thomas  Proud  went  up  to  London  the 
 next  preceding  spring,  and,  by  the  direction  of  Providence, 
 came  into  the  Baptist  Society,  at  the  Glasshouse,  in  Broad 
 Street,  under  the  care  of  Mr.  William  Consett  and  Mr.  Edward 
 Draper.  Immediately  after,  they  kept  a  day  to  seek  the  Lord, 
 that  He  would  send  labourers  into  those  dark  corners  of  the 
 land. 
 
 "  These  travellers  were  well  received,  and  were  soon  sent 
 back  into  their  own  country  again,  and  were  instrumental  in 
 gathering  a  Baptist  Church  at  the  time  above  mentioned,  and 
 which,  by  a  blessing  upon  their  labours,  increased,  by  the  close 
 of  the  next  year,  to  fifty-five  members.  In  1651,  forty  more 
 joined  to  it;  forty-seven  in  1652;  and,  by  the  end  of  1660, 
 two  hundred  and  sixty-three  persons  had  joined  to  that  church, 
 whose  names  all  now  stand  in  a  neat  book  of  records  which 
 they  kept ;  which  contains  a  distinct  account  of  the  means  and 
 methods  they  took  to  promote  vital  and  practical  religion  among 
 the  several  branches  of  their  society  ;  as  also  letters  of  corre- 
 spondence to  and  from  their  brethren  in  various  parts  of  England 
 and  Ireland."  1 
 
 To  Mr.  John  Myles  belongs  the  honour  of  being  the  founder 
 
 1  Backus's  "  History  of  New  England,  with  particular  reference  to  the  Bap- 
 tists," p.  350.  Boston,  1777.  The  Rev.  Joshua  Thomas,  of  Leominster, 
 whose  valuable  work  on  the  "  History  of  the  Antipcedobaptists  in  Wales  "  was 
 published  in  the  year  1778,  supposes  that  a  Welsh  church  of  that  persuasion 
 was  formed  at  Olchon,  on  the  borders  of  Herefordshire,  in  the  year  1633,  and 
 that  the  church  at  Llanvaches  was  made  up  partly  of  Independents  and  partly 
 of  Antipaedobaptists,  with  two  pastors— Mr.  Wroth,  an  Independent,  and  Mr. 
 William  Thomas,  an  Antipasdobaptist.  Both  these  suppositions  are  perfectly 
 groundless,  and  are  completely  overthrown  by  the  above  extracts  from  Backus, 
 and  the  statements  on  pages  37  and  515  of  the  "  Broadmead  Records,"  It  is 
 astonishing  that  the  Editor  did  not  perceive  that  the  Records  contradicted  his 
 extracts  from  Mr.  Thomas's  MSS.  There  is  not  the  least  shadow  of  a  proof 
 that  there  were  any  Antipaedobaptists  in  Wales  previous  to  the  year  1649. 
 
9^ 
 
 HISTORY  OF  PROTESTANT 
 
 of  the  Antipaedobaptist  denomination  in  Wales.  Though  at 
 that  time  a  comparatively  very  young  man,  he  appears  to  have 
 been  remarkably  influential,  active,  and  determined.  Soon 
 after  the  formation  of  the  church  at  Ilston,  another  was  formed 
 at  Hay,  in  Breconshire,  the  immediate  neighbourhood  of  Mr. 
 Myles's  native  place ;  a  third  was  formed  at  Llanharan,  in 
 Glamorganshire,  in  the  same  year ;  a  fourth  at  Caermarthen, 
 in  a  short  time  after;  and,  in  the  month  of  August,  1652, 
 a  fifth  at  Abergavenny.  These  infant  churches  immediately 
 formed  themselves  into  an  Association.  The  meetings  of  this 
 Association  were  held  at  Ilston,  in  1650  ;  at  Caermarthen,  in 
 1 65 1  ;  at  Abergavenny,  in  1653;  at  Aberavon,  in  Glamorgan- 
 shire, in  1654,  and  another  at  Llantrissant,  in  the  same  year; 
 at  Hay,  in  1655;  and  the  last  meeting  during  this  period,  of 
 which  an  account  is  preserved,  was  held  at  Brecon,  in  1656. 
 The  ministers  and  preachers,  who  attended  the  meetings  of 
 the  Association,  were  John  Myles,  Thomas  Proud,  William 
 Thomas,  Morgan  Jones,  David  Davies,  Walter  Prosser,  An- 
 thony Harry,  John  Edwards,  William  John  Prichard,  Howell 
 Vaughan,  Howell  Watkins,  Thomas  Watkins,  Thomas  Parry, 
 Thomas  Evans,  Thomas  Joseph,  Howell  Thomas,  and  Thomas 
 Jones.  It  is  not  known  how  many  of  these  at  that  time  were 
 ordained  ministers,  but  they  were  all  preachers.  They  must  all 
 have  been  very  young,  or  inferior  to  Mr.  John  Myles  in  talents 
 and  influence,  for  he  was  the  leading  man  amongst  them, 
 though  not  then  thirty  years  of  age.  The  minutes  of  the 
 Association  show  that  singing  of  psalms  was  not  generally 
 practised,  or  approved  of  by  the  churches,  and  that  they  were 
 not  unanimous  at  first  in  the  adoption  of  strict  communion. 
 Imposition  of  hands  also  appears  to  have  been  the  subject  of 
 some  discussion  amongst  them.1 
 
 The  sudden  appearance,  and  rapid  increase  of  this  new 
 denomination  in  the  Principality,  naturally  excited  considerable 
 discussion  on  the  subject  of  baptism  throughout  the  country. 
 On  the  5th  of  September,  1653,  a  public  debate  was  held  at 
 St  Mary's  Church,  Abergavenny.  The  Paedobaptists  had  the 
 Rev.  John  Cragg,  A.M.,  and  the  Rev.  Henry  Vaughan,  A.M., 
 
 1  Thomas's  "  History  of  the  Welsh  Baptist  Association,"  p.  11. 
 
NONCONFORMITY  IN  WALES. 
 
 93 
 
 to  defend  their  views,  and  the  celebrated  and  learned  John 
 Tombes,  B.D.,  of  Leominster,  the  Rev.  John  Abbot,  and  Mr. 
 Christopher  Price,  of  Abergavenny,  took  the  other  side.  Ac- 
 counts of  this  debate  were  published  by  Mr.  Cragg  and  Mr. 
 Tombes,  and,  of  course,  both  parties  claimed  the  victory. 
 Whatever  was  the  effect  of  this  controversy  on  the  increase  or 
 decrease  of  the  contending  parties,  it  is  not  likely  that  the  cause 
 of  true  and  vital  religion  gained  anything  by  it. 
 
 The  interest  of  the  Antipredobaptists  in  Wales  was  con- 
 siderably promoted  when  the  celebrated  Vavasor  Powell  joined 
 them.  Mr.  Powell  appears  to  have  changed  his  views  on  bap- 
 tism somewhat  suddenly ;  for  in  the  "  Examen  et  Purgamen 
 Vavasoris,"  printed  in  1654,  page  13,  it  is  stated  that  the  "re- 
 baptized  people  much  differ  from  Mr.  Powell's  judgment  and 
 practice;"  and  in  January,  1656,  we  are  informed  that  he 
 had  been  lately  "re-baptized,  and  several  others  of  his  party." 
 The  Rev.  Henry  Jessey  about  this  time  visited  some  parts  of 
 Wales,  and  induced  some  of  the  Independents  to  adopt  his 
 views.  Mr.  Powell  was  probably  one  of  his  converts. 1  Though 
 Mr.  Powell  never  joined  the  strict  communion  party,  headed 
 by  Mr.  Myles,  yet  the  fact  that  a  person  of  his  influence  and 
 weight  of  character  coincided  with  their  views  of  the  ordinance, 
 when  it  became  known,  added  not  a  little  to  the  respectability 
 of  their  cause  in  the  estimation  of  the  public. 
 
 In  the  course  of  three  or  four  years  after  the  rise  of  the  Anti- 
 paedobaptists,  the  people  called  Quakers  began  to  propagate 
 their  peculiar  tenets  in  the  Principality.  Whether  the  rise  of 
 the  Quakers  is  to  be  considered  as  the  natural  result  of  the 
 prevalence  of  Antipaedobaptist  views  in  Wales,  or  whether  it  is 
 to  be  attributed  to  some  other  cause,  is  a  question  which  can- 
 not be  settled.  Richard  Baxter  remarks,  that  there  were 
 amongst  "  the  Anabaptists  abundance  of  young  transported 
 zealots,  and  a  medley  of  opinionists,  who  all  hasted  directly  to 
 enthusiasm  and  subdivisions,  and  brought  forth  the  horrid  sects 
 of  Ranters,  Seekers,  and  Quakers,  in  the  land." 2  If  this  was 
 true  of  some  Antipaedobaptists  in  England,  it  does  not  appear, 
 
 1  "  Life  and  Travels  of  R.  Davies,"  p.  11.    Seventh  Edition,  1844. 
 
 2  "  Orme's  "  Life  of  Baxter,"  p.  82. 
 
94 
 
 HISTORY  OF  PROTESTANT 
 
 from  what  we  know  of  the  founders  of  that  denomination  in 
 Wales,  that  they  were  of  that  wild  character.  At  the  same 
 time,  it  is  most  certain  that  the  hot  baptismal  controversy 
 which  they  originated,  and  the  undue  importance  which  they 
 evidently  attached  to  their  mode  of  administering  "the  glorious 
 ordinance  of  baptism,"  as  they  termed  it,  had  a  direct  tendency 
 to  drive  some  people  to  the  other  extreme  of  dispensing  with 
 the  ordinance  altogether. 
 
 The  first  Quaker  in  Wales  was  Thomas  Holmes,  but  nothing 
 more  is  known  of  him  than  that  he  was  very  active  in  dissemi- 
 nating his  principles,  and  that  he  had  been  several  times  im- 
 prisoned. In  a  short  time  he  found  himself  surrounded  by  a 
 large  number  of  fellow-labourers,  such  as  John  ap  John  of 
 Wrexham,  Francis  Gauler,  Richard  Davies  of  Welshpool, 
 Charles  and  Thomas  Lloyd  of  Dolobran,  near  Llanfyllin,  and 
 several  others  of  less  note.1  These  people  traversed  the 
 country  with  remarkable  diligence,  and  succeeded  in  making 
 their  peculiar  views  so  generally  known,  that  by  the  end  of  the 
 year  1660  there  was  scarcely  a  locality  in  any  Welsh  county, 
 excepting  Caernarvon  and  Anglesea,  without  adherents  to  their 
 sect. 
 
 There  were,  amongst  the  founders  of  this  denomination  in 
 Wales,  some  men  of  high  respectability  in  point  of  social  posi- 
 tion, talent,  and  education.  Francis  Gauler  and  Richard 
 Davies  appear  to  have  been  talented  and  well-educated,  and 
 the  brothers,  Charles  and  Thomas  Lloyd,  spent  several  years 
 at  the  University  of  Oxford  j  but  the  generality  of  their  fol- 
 lowers, though  probably  sincere  and  well-meaning,  were  rude, 
 insolent,  and  anything  but  gentlemanly  in  their  behaviour — 
 quite  a  contrast  to  the  amiable,  philanthropic,  and  inoffensive 
 members  of  the  Society  of  Friends  in  the  present  day.  They 
 treated  the  ministers  of  religion  with  unjustifiable  incivility, 
 calling  them  blind  priests,  hirelings,  deceivers,  &c.  It  appears, 
 also,  that  they  made  it  a  point  to  disturb  the  religious  services 
 by  standing  up,  sometimes  in  the  midst  of  the  sermon,  to  con- 
 tradict the  preacher  \  and  even  during  the  celebration  of  the 
 
 1  Their  names,  with  a  full  account  of  their  sufferings,  may  be  seen  in  Besse's 
 "Sufferings  of  the  Quakers,"  vol.  i.  p.  735,  &c. 
 
NONCONFORMITY  IN  WALES. 
 
 95 
 
 Lord's  Supper  they  annoyed  the  communicants  by  rising  one 
 after  another  to  speak.1  For  these  flagrant  violations  of  the 
 established  laws  of  social  life,  many  of  them  were  imprisoned 
 during  the  Protectorate  of  Cromwell,  and  none  but  themselves 
 would  have  considered  their  imprisonment  as  "suffering  for 
 righteousness'  sake  ;  "  but  at  the  same  time  it  is  certain  that 
 some  of  them  were  treated  even  then  with  too  much  severity. 
 Many  of  them  were  also  prosecuted  before  the  Restoration  for 
 non-payment  of  tithes. 
 
 The  first  Friends  in  the  Principality  did  not  consider  it  their 
 duty  to  "  go  out  into  the  highways  and  hedges  "  to  gather  into 
 their  folds  the  irreligious  masses ;  but  they  looked  upon  them- 
 selves as  specially  commissioned  to  convert  the  members  of  the 
 existing  churches,  and  to  build  up  their  own  sect  upon  the 
 ruins  of  other  sects.  Their  rise,  therefore,  was  in  no  sense  at 
 that  time  a  gain  to  the  cause  of  true  religion,  but  a  decided 
 injuiy.  Yet,  as  time  taught  them  wisdom,  they  became,  in  pro- 
 portion to  their  numbers,  one  of  the  most  useful  and  amiable 
 of  all  the  religious  denominations. 
 
 The  bitter  feelings  and  controversies  occasioned  by  the  rise 
 of  new  sects  greatly  retarded  the  progress  of  religion  in  Wales 
 for  some  years  previous  to  the  Restoration.  Our  celebrated 
 countryman,  Dr.  John  Owen,  in  his  sermon  before  the  Parlia- 
 ment, on  the  30th  of  October,  1656,  gives  us  the  following 
 melancholy  description  of  the  religious  state  of  the  country  at 
 that  time  : — k*  Let  it  not  be  thought  amiss  if  I  mind  you  of  one 
 part  of  the  nation  in  especial ;  the  example  of  the  saints 
 allows  us  a  special  regard  to  those  of  our  own  nation,  our  kins- 
 folk in  the  flesh.  It  is  for  Wales  I  speak,  where  the  unhappi- 
 ness  of  almost  all  men  running  into  extremes  hath  disadvantaged 
 the  advancement  of  the  gospel  and  the  progress  of  it,  when  we 
 had  great  ground  for  the  expectation  of  better  things.  Some 
 are  still  zealous  of  the  traditions  of  their  fathers  :  and  nothing, 
 almost,  will  satisfy  them  but  their  old  road  of  beggarly  readers 
 in  even-  parish.  Others,  again,  perhaps  out  of  a  good  zeal, 
 have  hurried  the  people  with  violence  beyond  their  principles — 
 and  sometimes,  it  may  be,  beyond  the  truth ;  and,  as  Jacob 
 1  **  Life  and  Travels  of  R.  Davies,"  p.  47. 
 
96 
 
 HISTORY  OF  PROTESTANT 
 
 said,  over-driving  the  cattle  and  young  ones  has  almost  de- 
 stroyed the  whole  flock.  Between  complaints  on  the  one  side 
 and  the  other  I  fear — between  misguided  zeal  and  formality — 
 the  whole  work  is  almost  cast  to  the  ground  ;  the  business  of 
 Zion,  as  such,  is  scarce  by  any  cared  for.  The  good  Lord 
 guide  you  to  somewhat  for  its  relief,  that  those  who  are  godly 
 may  be  encouraged,  and  those  that  need  instruction  may  not 
 be  neglected."  1 
 
 While  the  religious  dissensions  which  now  prevailed  in  the 
 Principality  operated  most  unfavourably  on  all  efforts  to  evan- 
 gelize the  nation,  to  make  things  still  worse,  a  political  question 
 was  mooted  in  the  years  1654  and  1655,  which  had  the  effect 
 of  dividing  the  churches,  if  not  of  making  some  of  the  leading 
 ministers  and  professors  of  piety  open  enemies  to  one  another. 
 It  is  well  known  that  there  were  in  this  kingdom  three  large 
 parties,  who,  for  different  and  opposite  reasons,  felt  bitterly 
 opposed  to  Oliver  Cromwell's  policy  and  his  assumption  of  the 
 title  of  Lord  Protector.  These  parties  were  the  Royalists,  the 
 Presbyterians,  and  the  Republicans.  Vavasor  Powell  strongly 
 sympathized  with  the  Republican  party.  In  the  year  1655  he 
 drew  up  a  paper  against  the  Protector's  policy,  and  above  three 
 hundred  of  his  religious  friends,  amongst  whom  were  several 
 ministers,  signed  it.  Soon  after  another  paper  in  favour  of  the 
 Protector  was  drawn  up  by  Walter  Cradock  and  Captain  Lewis, 
 and  signed  by  seven  hundred  and  fifty-eight  persons,  including 
 almost,  if  not  all,  the  Independent  and  Antipaedobaptist 
 ministers  of  South  Wales.  Both  these  documents  were  printed 
 and  extensively  circulated.  Thurloe,  in  a  letter  to  Henry 
 Cromwell,  dated  February  5th,  1655,  says  that  Powell's  paper 
 had  only  three  hundred  signatures,  all  written  by  the  same  hand, 
 and  that  many  persons'  names  were  entered  without  their  con- 
 sent, while  the  other  paper  was  signed  by  nearly  eight  hundred 
 persons,  all  signing  their  own  names.2 
 
 With  all  their  divisions,  both  religious  and  political,  there 
 was  at  this  time  in  Wales  a  respectable  number  of  pious,  active, 
 and  conscientious  ministers ;  and  while  the  mass  of  the  nation 
 
 1  Owen's  Works,  Goold's  Edition,  vol.  viii.  p.  452. 
 
 2  Thurloe's  "  State  Papers,"  vol.  iv.  p.  505. 
 
NONCONFORMITY  IN  WALES. 
 
 97 
 
 was  "  little  better  than  the  Irish,  having  envenomed  hearts 
 against  the  way  of  God,"  1  a  small  remnant  was  left  in  almost 
 every  county  to  bear  their  testimony  against  the  wickedness  of 
 the  age ;  but  their  trifling  bickerings  and  sinful  neglect  of  the 
 opportunities  to  do  good  with  which  Providence  had  furnished 
 them  loudly  called  for  the  rod  of  correction  which  fell  heavily 
 upon  them  at  the  Restoration. 
 
 No  sooner  was  Charles  the  Second  restored  to  the  throne, 
 than  the  iron  arm  of  persecution  was  stretched  forth  with  vio- 
 lence against  all  those  who  would  not  conform  to  the  rites  and 
 ceremonies  of  the  Episcopal  Church.  The  Nonconformists  of 
 Wales  were  amongst  the  first  in  the  kingdom  to  feel  its  power. 
 As  early  as  the  month  of  May,  1660,  before  the  King  had 
 actually  reached  London,  the  storm  of  persecution  began  to 
 rage  through  South  and  North  Wales  ;  and,  before  the  end  of 
 June,  there  was  scarcely  a  prison  in  the  Principality  which  was 
 not  overcrowded  with  Nonconformists.  Forty  Quakers  were 
 at  the  same  time  this  summer  at  Cardiff  Jail,  and  twenty-eight 
 in  the  jails  of  the  counties  of  Denbigh  and  Flint.  Large  num- 
 bers of  them  were  also  committed  in  Merionethshire,  and  six 
 hundred  and  fifty  of  their  cattle  seized.  The  Rev.  Jenkin 
 Jones  and  several  of  his  congregation  were  most  cruelly  treated 
 and  incarcerated  at  Caermarthen ;  and  the  prison  at  Mont- 
 gomery was  so  full  of  "  Independents,  Baptists,  and  Quakers," 
 that  the  jailer  was  obliged  to  pack  some  of  them  to  the  upper 
 garrets.2 
 
 The  Rev.  Vavasor  Powell,  one  of  the  first  and  principal  suf- 
 ferers, gives  the  following  account  of  his  own  and  fellow- 
 countrymen's  sufferings  in  the  years  1660-61  : — "Be  pleased 
 now  to  cast  your  eye  upon  the  late  restriction,  which  I  might 
 well  call  persecution,  of  the  gospel  in  Wales.  To  omit  men- 
 tioning the  great  wrong  done  unto  many  scores,  about  May  and 
 June,  1660,  in  committing  and  continuing  them  in  prison 
 without  any  cause  but  to  fulfil  that  saying,  Quicquid  volumus 
 
 1  "  Thurloc,"  vol.  ii.  p.  256. 
 
 2  "Life  and  Travels  of  Richard  Davies,"  p.  30,  &c.  ;  Besses  "  Sufferings  of 
 the  Quakers,"  vol.  i.  p.  740,  &c.  ;  Jessey's  "Lord's  Loud  Call  to  England," 
 p.  14.    4to.    London,  1660. 
 
 8 
 
98 
 
 HISTORY  OF  PROTESTANT 
 
 facimus  ;  since  that  time  there  hath  been  very  violent  proceed- 
 ings, especially  in  some  counties,  where  some  poor  and  peace- 
 able people  have  been  dragged  out  of  their  beds,  and,  without 
 regard  of  sex  or  age,  have  been  driven  some  twenty  miles  to 
 prison  on  their  feet,  and  forced  (though  in  the  heat  of  the 
 summer,  till  their  feet  were  much  blistered,  and  they  were 
 ready  to  faint)  to  run  by  the  troopers'  horses,  receiving  many 
 blows  and  beatings.  Others,  in  Merionethshire,  as  if  they 
 were  brute  beasts,  were  driven  into  pitfalls  or  pounds,  where 
 they  were  kept  for  several  hours,  their  enemies,  in  the  interim, 
 drinking  in  an  alehouse,  and  forcing  the  poor  people  to  pay  for 
 it,  though  they  tasted  not  of  the  drink.  Afterwards  bringing 
 them  unto  the  seaside  and  leaving  them,  in  the  night,  in  danger 
 of  being  swallowed  up  by  the  sea,  and  blasphemously  saying 
 that  a  dog  that  was  with  them  was  the  spirit  that  led  them. 
 Others  were  committed  to  prison  at  pleasure,  and  kept  there 
 many  months,  and  yet  their  cattle  and  sheep,  to  the  number  of 
 above  six  hundred,  taken  from  them  and  sold.  Others  forced, 
 when  they  were  called  to  the  Quarter  Sessions,  to  walk  in 
 chains,  which  should  not  by  law  upon  any  such  ground  be  put 
 upon  them,  unless  they  had  attempted  to  make  an  escape  or 
 break  out  of  prison.  Others,  who  were  quietly  met  together 
 after  their  usual  manner  for  many  years,  to  worship  God  and 
 edify  one  another,  were  cast  into  prisons,  without  any  examina- 
 tion, contrary  to  the  laws  of  this  and  other  nations. 
 
 "  Nay,  such  was  the  enmity  of  the  seed  of  the  serpent  against 
 the  seed  of  the  woman,  that  though  the  King  was  pleased  to 
 grant,  by  his  proclamation,  Christian  liberty  for  some  time,  yet, 
 upon  the  next  Lord's  day  following  after  the  receipt  of  the  said 
 proclamation,  some  of  the  officers  of  one  corporation  dragged 
 and  hauled  some  poor  women  that  were  hearing  the  Word  of 
 God  into  an  alehouse,  and  kept  them  there  till  after  night,  and 
 until  they  made  them  pay  for  the  ale  which  these  disturbers  did 
 drink. 
 
 "  Besides  all  this,  being  more  forward  than  in  most  or  any 
 other  parts  of  the  kingdom,  no  preacher  that  would  not 
 conform  was  permitted  to  preach,  and  many  hundreds  were 
 indicted  as  recusants,  which  are  not  such,  and  under  the 
 
NONCONFORMITY  IN  WALES. 
 
 99 
 
 pretence  of  suppressing  conventicles  and  unlawful  assemblies, 
 they  hindered  the  meetings  of  Christians  to  serve  God. 
 
 "  Having  thus  hinted  at  some  few  of  the  many  sufferings  of 
 others,  I  come,  in  the  last  place,  to  give  a  short  intimation  of 
 my  own  ;  which  I  mention  not,  either  to  accuse  my  country- 
 men, or  in  the  expectation  of  any  benefit  thereby  to  myself, 
 hoping  to  learn  contentment  in  Christ,  with  godliness,  in  the 
 meanest  and  the  most  miserable  condition,  but  to  remove  false 
 reports,  and  to  manifest,  as  I  am  confident  to  express  it,  that 
 I  suffer  from  men  only  upon  the  account  of  godliness  and 
 religion,  though  upon  other  information,  but  false,  against  me  ; 
 as  that  I  should  swear  the  members  of  my  congregation 
 against  all  magistrates  and  ministers,  a  thing  I  hate,  and  is 
 directly  contrary  to  my  judgment ;  and  that  I  should  go  up 
 and  down  two  counties,  preaching  sedition  and  rebellion, 
 though  I  have  not  preached,  in  all,  but  either  two  or  three 
 days  publicly  since  April,  1660,  having  been  in  several  prisons 
 ever  since,  with  only  about  twenty-four  days'  intermission 
 since  my  first  imprisonment.  And  I  am  not  conscious  to 
 myself  of  preaching  or  doing  anything  against  the  present 
 powers,  or  their  laws ;  neither  can  my  accusers  prove  any 
 more  against  me  than  the  Jews  could  against  Paul,  when  they 
 accused  him  of  sedition  ;  but,  on  the  contrary,  these  men 
 break  the  laws,  and  are  finable  to  the  King  for  false  informa- 
 tion. Yet  I  will  bear  the  indignation  of  the  Lord,  because 
 I  have  sinned  against  Him,  till  He  plead  my  cause,  and  pray, 
 as  Jesus  Christ  hath  taught  me,  1  Father,  forgive  them  ;  for 
 they  know  not  what  they  do.' "  1 
 
 These  were  only  foretastes  of  the  bitter  cup  which  our  pious 
 forefathers  had  to  drink,  almost  without  intermission,  for 
 twenty-eight  years.  The  facts,  that  all  the  Welsh  Nonconfor- 
 mists consisted  of  those  proscribed  sects  called  Independents, 
 Anabaptists,  and  Quakers,  and  that  the  nation,  as  a  body,  had 
 a  mortal  hatred  for  earnest  and  strict  religion  under  any  name, 
 account  for  the  greediness  with  which  the  clergy  and  the 
 gentry  availed  themselves  of  the  very  first  opportunity  to 
 persecute  them.  Many,  if  not  the  majority,  of  the  nonconfor- 
 1  Powell's  "  Bird  in  the  Cage."   Second  Edition,  1662. 
 
IOO 
 
 HISTORY  OF  PROTESTANT 
 
 ming  ministers  were  ejected  from  their  livings  at,  or  soon  after, 
 the  Restoration  of  the  King ;  and  those  who  were  permitted  to 
 retain  their  places  then,  met  with  the  same  fate  on  St.  Bar- 
 tholomew's Day,  August  24,  1662. 
 
 Short  biographical  sketches  of  those  ministers  who  exercised 
 their  ministry  during  the  whole  of  the  period  embraced  by  this 
 chapter,  or  the  greater  part  of  it,  will  furnish  some  additional 
 illustrations  of  the  facts  recorded  in  the  foregoing  pages. 
 Amongst  the  ministers  of  this  period,  exclusive  of  those 
 mentioned  in  Chapter  I.,  the  first  who  claims  our  notice  is 
 the  famous 
 
 Vavasor  Powell. — This  eminent  minister  was  born  at 
 Cnwcglas,  or  Knucklas,  near  Knighton,  in  Radnorshire,  in  the 
 year  161 7.  He  was  related  to  some  of  the  most  respectable 
 families  in  the  counties  of  Radnor,  Montgomery,  and  Salop. 
 After  undergoing  a  suitable  preparatory  training  in  the  country, 
 he  entered  Jesus  College,  Oxford,  where  he  is  said  to  have 
 made  considerable  proficiency  in  the  various  branches  of  litera- 
 ture. On  his  return  from  the  University,  he  kept  a  school  for 
 some  time  at  Clun,  in  Shropshire.  His  uncle,  Erasmus 
 Powell,  being  the  incumbent  of  that  parish,  he  used  to  assist 
 him  by  reading  the  prayers  ;  but  it  does  not  appear  that  he 
 ever  received  Episcopal  ordination.  Though  well  educated, 
 and  about  entering  the  ministry  in  the  Established  Church,  he 
 was,  till  the  twentieth  year  of  his  age,  an  utter  stranger  to 
 spiritual  religion  •  a  vain  and  thoughtless  youth,  and  even  a 
 ringleader  amongst  his  associates  in  folly  and  wickedness  ;  but 
 the  Spirit  of  God  graciously,  and  somewhat  unexpectedly, 
 arrested  him  in  his  sinful  career.  As  he  was,  on  one  Lord's 
 day,  probably  after  reading  prayers  at  church,  and  in  his  clerical 
 dress,  or,  as  he  terms  it,  "  the  habit  of  a  foolish  shepherd," 
 standing  and  looking  at  a  number  of  people  breaking  the 
 sabbath  by  divers  games,  one  of  the  people  called  Purita?is 
 accidentally  passing  by,  mildly  addressed  him, — 
 
 "  Doth  it  become  you,  sir,  that  are  a  scholar,  and  one  that 
 teacheth  others,  to  break  the  Lord's  day  thus?" 
 
 To  which  he  replied,  like  the  scoffers  in  Malachi — "Wherein 
 do  I  break  it?    You  see  me  only  stand  by ;  I  do  not  play  at  all." 
 
NONCONFORMITY  IN  WALES. 
 
 IOI 
 
 "  But,"  replied  he,  "  you  find  your  own  pleasure  herein,  by 
 looking  on,  and  this  God  forbids  in  His  holy  Word." 
 
 So  he  opened  his  Bible,  and  read  these  words  in  Isaiah  lviii. 
 13,  particularly  that  expression,  "  Not  finding  thy  owji  pleasure 
 upon  the  sabbath  day."  The  words  had  such  an  effect  upon 
 his  mind,  that  he  resolved  never  to  transgress  in  that  way  again, 
 and  God  enabled  him  to  stand  to  his  resolution.  But  still  he 
 was  not  thoroughly  convinced  of  his  lost  state  by  nature,  and 
 his  need  of  Christ.  This  took  place  in  the  year  1638.  About 
 a  year  after,  Providence  led  him  to  hear  "  an  excellent  old 
 preacher,"  probably  Mr.  Wroth,  whose  words  left  an  indelible 
 impression  upon  his  mind,  which  was  subsequently  deepened 
 by  reading  Sibb's  "  Bruised  Reed,"  and  one  of  Mr.  Perkins's 
 works.  At  length,  through  the  powerful  ministry  of  Mr.  Walter 
 Cradock,  and  various  other  means,  he  was  led  to  surrender 
 himself  entirely  to  God.  The  exact  time  when  he  began  to 
 preach  is  not  certainly  known.  In  the  year  1640,  when  preach- 
 ing at  a  house  in  Breconshire,  he,  and  about  fifty  or  sixty  of  his 
 hearers,  were  seized  by  fifteen  or  sixteen  persecutors,  who 
 pretended  that  they  had  a  warrant  from  one  Justice  Williams, 
 of  Builth.  That  night  they  were  locked  up  in  a  church,  and 
 the  next  day  conducted  to  the  justice's  house,  who  committed 
 them  to  the  hands  of  the  constables.  The  following  day  they 
 were  examined  before  that  and  two  or  three  other  justices,  and 
 six  or  seven  clergymen  ;  but  after  a  long  discussion,  they  were 
 at  that  time  dismissed  with  many  threats.  Some  time  after, 
 when  preaching  in  a  field,  in  Radnorshire,  to  a  large  congrega- 
 tion, Mr.  Powell  was  arrested  and  committed,  by  his  kinsman, 
 Mr.  Hugh  Lloyd,  the  high  sheriff.  The  sixteen  or  seventeen 
 constables  who  were  charged  with  the  execution  of  the  Mittimus, 
 all,  except  one,  would  have  nothing  to  do  with  it.  This  man, 
 taking  Mr.  Powell  to  his  own  house,  which  was  on  the  way, 
 and  permitting  him  to  lodge  there  that  night,  because  the 
 prison  was  at  a  great  distance,  was  so  affected  with  his  devo- 
 tions in  the  family,  that  he  could  proceed  no  farther.  He  left 
 the  prisoner  in  his  own  house,  and  absconded;  but  the 
 persecuted  minister,  to  prevent  any  trouble  to  the  constable, 
 bound  himself  with  two  sufficient  sureties  to  appear  at  the  next 
 
102 
 
 HISTORY  OF  PROTESTANT 
 
 assizes  for  Radnorshire.  At  the  assizes  he  was  honourably 
 acquitted  of  the  charges  preferred  against  him,  and,  to  the 
 great  mortification  of  his  persecutors,  he  was  invited  to  dine  with 
 the  judge.  The  high  sheriff,  however,  continued  implacable, 
 and  did  not  rest  until  he  had  persecuted  him  out  of  the  country. 
 To  save  his  life,  he  fled  to  London,  where  he  arrived  in  August, 
 1642. 
 
 He  remained  in  England  four  years  and  six  months.  For 
 the  first  two  years  he  preached  in  London,  and  for  the  last  two 
 years  and  six  months  at  Dartford,  in  Kent.  He  was  remarkably 
 popular  and  useful  at  Dartford. 
 
 As  soon  as  the  storm  of  the  war  was  over,  some  of  the  mem- 
 bers of  the  church  in  Radnorshire  went  all  the  way  to  Kent  to 
 invite  their  beloved  pastor  to  return  to  them.  Before  his  return, 
 he  appeared  to  be  examined  by  the  committee  of  the  Assembly 
 of  Divines,  appointed  to  examine  and  approve  public  preachers. 
 
 Some  of  the  committee  proposed  that  he  should  receive  Pres- 
 byterian ordination ;  but,  being  a  firm  Congregationalist,  and, 
 as  such,  entertaining  doubts  whether  a  committee  of  ministers 
 had  power  to  ordain  a  person  without  the  concurrence  of  the 
 church  over  which  he  was  to  exercise  his  ministry,  he  would 
 not  submit  to  it.  After  some  debate,  between  him  and  Mr. 
 Stephen  Marshall  in  particular,  it  was  agreed  to  waive  the  ob- 
 jection, and  grant  him  the  testimonial,  which  was  signed  by 
 seventeen  of  the  committee,  amongst  whom  we  find  the  names 
 of  Joseph  Caryl,  William  Greenhill,  Jeremiah  Burroughs, 
 Christopher  Love,  William  Strong,  Jeremiah  Whitaker,  Philip 
 Ney,  &c. 
 
 On  his  return  to  Wales  he  became  a  most  indefatigable  and 
 active  instrument  in  propagating  the  gospel  among  his  fellow- 
 countrymen.  He  very  often  preached  two  and  three  times  the 
 same  day,  and  was  seldom  two  days  in  the  week,  throughout 
 the  year,  without  preaching.  He  also  often  preached  at  fairs, 
 markets,  in  fields,  and  on  the  mountains,  and  wherever  he  could 
 find  a  number  of  people  to  preach  to.  It  is  impossible  to  form 
 an  adequate  idea  of  the  extent  of  his  labours  in  Wales  from  the 
 year  1646  to  1660. 
 
 Mr.  Powell  was  thoroughly  conscientious,  and  sincerely  aimed, 
 
NONCONFORMITY  IN  WALES.  IO3 
 
 in  all  his  movements,  to  promote  the  glory  of  God  and  the  sal- 
 vation of  men ;  but  he  did  not,  in  every  instance,  act  with  such 
 prudence  and  caution  as  were  calculated  to  secure  the  objects 
 he  had  in  view.  His  injudicious  and  intemperate  attack  on  the 
 Protector  and  his  policy,  in  the  year  1655,  greatly  lessened  his 
 usefulness  ;  this,  and  the  sudden  change  of  his  views  on  baptism 
 soon  after,  alienated  from  him  the  affections  of  many  of  his 
 warmest  friends  and  supporters ;  circumscribed,  to  a  great  ex- 
 tent, his  field  of  labour  j  and  gave  occasion  to  his  enemies  to 
 represent  him  as  a  turbulent  politican,  a  dangerous  member  of 
 civil  society,  and  a  man  of  unsettled  religious  views.  Yet,  not- 
 withstanding these  unhappy  circumstances,  he  continued  to 
 labour  incessantly,  and  with  considerable  acceptance  and  suc- 
 cess, till  the  Restoration,  when  a  period  was  put  to  all  his  labours 
 and  usefulness  as  a  preacher  in  Wales.  Having  been  the  most 
 prominent,  active,  and  useful  of  all  the  ministers  in  the  Princi- 
 pality, with  the  exception  of  Walter  Cradock,  and,  moreover, 
 being  an  avowed  Republican,  he  was  the  very  first  of  the  Welsh 
 Nonconformists  to  suffer  persecution  at  the  Restoration ;  and 
 even  before  it  had  actually  taken  place  he  was  arrested  and 
 imprisoned. 
 
 On  the  28th  of  April,  1660,  a  company  of  soldiers  entered 
 his  house,  and  dragged  him  to  the  prison  at  Welshpool,  from 
 which  place  he  was  soon  removed  to  Shrewsbury,  where  he  was 
 kept  a  prisoner  for  about  nine  weeks,  and  then,  by  an  order 
 from  the  King  and  Council,  he  and  his  fellow-prisoners  were 
 released. 
 
 On  his  release  from  Shrewsbury  gaol  he  returned  to  Wales, 
 and  to  the  great  and  most  delightful  work  of  his  life — preaching 
 the  gospel  to  his  fellow-countrymen;  but  the  High  Sheriff  of 
 Montgomeryshire  thought  it  his  duty  to  prohibit  him,  and  upon 
 Mr.  Powell's  refusal  to  comply  with  that  prohibition  he  was 
 again  imprisoned,  after  enjoying  his  liberty  for  only  twenty-four 
 days.  Having  been  detained  in  prison  in  Montgomeryshire  for 
 some  months,  he  was  removed  to  the  Fleet  prison,  in  London, 
 where  he  was  kept  nearly  two  years,  closely  confined  in  a  small, 
 unhealthy,  and  most  offensive  room.  This  cruel  treatment  so 
 impaired  his  health  that  he  never  afterwards  recovered.  On 
 
io4 
 
 HISTORY  OF  PROTESTANT 
 
 the  30th  of  September,  1662,  he  was  conveyed  from  the  Fleet 
 prison  to  Southsea  Castle,  near  Portsmouth,  and  was  confined 
 there  for  above  five  years.  Upon  the  fall  of  Clarendon,  the 
 power  of  the  bloody  patrons  of  persecution  being  somewhat 
 reduced,  Mr.  Powell  sued  for  a  habeas  corpus,  and  soon  after, 
 by  an  order  from  the  King  and  Council,  obtained  his  liberty 
 once  more. 
 
 Scarcely  ten  months  had  elasped  before  he  was  again  impri- 
 soned. Having  gone  to  Bath  and  Bristol  for  the  benefit  of  his 
 health,  on  his  return  home  he  preached  to  large  congregations 
 at  different  places  in  Monmouthshire.  From  Newport,  in  that 
 county,  he  proceeded  to  Merthyr  Tydvil,  in  Glamorganshire, 
 where  nearly  a  thousand  people  were  assembled,  in  and  about 
 the  churchyard,  to  hear  him.  He  preached  to  them  from  Jere- 
 miah xvii.  7,  8.  While  he  was  preaching,  George  Jones,  the 
 parson  of  the  parish,  a  man  of  a  most  reprobate  character,  posted 
 away  to  Cardiff,  to  procure  authority  from  the  deputy-lieutenant 
 to  arrest  him.  Amongst  other  falsehoods,  he  swore  that  he  was 
 accompanied  by  a  large  number  of  armed  men.  The  following 
 morning,  several  officers,  headed  by  one  J.  Carne,  a  major  in 
 the  county  militia,  apprehended  Mr.  Powell  at  his  lodgings 
 at  Merthyr  Tydvil.  When  he  desired  to  see  their  authority, 
 Carne  laid  his  hand  upon  his  sword,  and  said  that  that  was  his 
 authority.  Being  conveyed  to  Cardiff,  he  was  committed  to 
 the  county  prison.  This  was  about  the  beginning  of  October, 
 1668.  After  several  mock  trials  at  Cardiff  and  Cowbridge,  a 
 friend  in  London  procured  a  writ  of  habeas  corpus  to  remove 
 him  to  the  Court  of  Common  Pleas,  which  the  sheriff  refused 
 to  obey,  until  he  was  threatened  with  a  penalty  of  one  hundred 
 pounds.  On  the  16th  of  May,  1669,  he  left  Cardiff  for  Lon- 
 don, where  he  appeared  at  the  Court  of  Common  Pleas,  on  the 
 22nd  of  the  same  month;  and  though  none  of  the  charges 
 against  him  were  proved,  he  could  not  obtain  his  liberty,  but 
 was  again  committed  to  the  Fleet  prison,  merely  to  please  his 
 implacable  enemies.  From  this  time  he  remained  in  prison 
 until  he  was  discharged  by  death,  at  four  o'clock  in  the  after- 
 noon, October  27,  1670. 
 
 He  bore  his  last  illness,  which  lasted  for  one  month,  with 
 
NONCONFORMITY  IN  WALES. 
 
 that  patience  and  resignation  which  characterized  him  in  all  his 
 sufferings,  and  died  in  the  most  heavenly  frame  of  mind.  His 
 remains  were  interred  in  Bunhill  Fields,  in  the  presence  of  a 
 vast  multitude  of  Nonconformists,  who  attended  him  to  his 
 grave. 
 
 Of  all  the  Welsh  ministers  of  this  period,  Vavasor  Powell  was 
 the  greatest  sufferer.  During  his  eventful  public  career,  he  was 
 incarcerated  in  no  less  that  thirteen  different  prisons  ;  and  had 
 to  pass  the  last  eleven  years  of  his  life,  almost  without  inter- 
 mission, in  one  or  the  other  of  them.  Moreover,  his  enemies 
 did  not  deem  it  sufficient  to  abuse  his  person  by  imprisonment 
 and  cruel  treatment,  but  they  also  busily  used  both  tongue  and 
 pen  to  vilify  his  character,  during  his  lifetime  and  after  his 
 death.  Yet,  in  spite  of  all  these  malicious  attacks,  his  good 
 name  still  lives,  and  his  memory  is  most  dear  to  every  religious 
 and  unprejudiced  Welshman  who  is  acquainted  with  his  history 
 and  works. 
 
 Amidst  ail  his  labours  as  an  itinerant  preacher,  Mr.  Powell 
 found  time  to  write  several  interesting  works,  on  practical,  con- 
 troversial, and  experimental  religious  subjects.  All  his  publi- 
 cations are  small,  and  evince  the  author's  piety  and  desire  to 
 do  good,  rather  than  his  mental  powers  and  literary  accomplish- 
 ments. The  closing  paragraph  of  the  preface  to  his  work  on 
 the  Two  Covenants  shows  that  he  considered  preaching,  and 
 not  writing,  as  the  great  work  of  his  life.  He  thus  expresses 
 himself:  "Loving  reader,  having  held  thee  thus  long  in  the 
 porch,  I  invite  thee  to  the  house;  but  I  am  sorry  that  this  book 
 is  so  big,  and,  I  fear,  dear  (  but  not  dearer  by  any  merchandise 
 I  have  made  of  it ) ;  but  it  is  not  so  dear  to  thee  as  to  me, 
 it  having  cost  me  many  nights'  study,  because  I  would  not 
 neglect,  for  the  printing  of  a  thousand  books,  the  preaching  of 
 
 ONE  SERMON."  1 
 
 1  The  following  is  a  list  of  Mr.  Powell's  publications  : — 
 
 1.  The  Scripture's  Concord,  or  a  Catechism  compiled  out  of  the  Words  of 
 Scripture.  London,  1646.  A  Welsh  translation  of  this  work  was  published 
 about  the  same  time. 
 
 2.  Christ  and  Moses'  Excellency;  or,  Zion  and  Sinai's  Glory  ;  being  a  triplex 
 Treatise,  distinguishing  and  explaining  the  Two  Covenants.    London,  1650. 
 
 3.  God  the  Father  Glorified.    A  Sermon  preached  before  the  Lord  Mayor, 
 
io6 
 
 HISTORY  OF  PROTESTANT 
 
 Mr.  Powell  has  been  misrepresented  as  a  "  Sabbatarian 
 Anabaptist,"  "a  fifth  monarchy  man,"  1  "a  weak-minded  zealot,"' 
 and  as  "driven  from  Wales  in  1642,  for  want  of  Presbyterial 
 ordination/'  Those  historians  who  have  recorded  such  glaringly 
 incorrect  statements,  betray  either  their  blameable  disregard  of 
 truth,  or  their  utter  ignorance  of  Mr.  Powell's  history,  and 
 of  the  religious  state  of  the  Principality  at  that  time. 
 
 Dr.  Toulmin,  in  his  additions  to  Neal's  "  History  of  the 
 Puritans,"  and  other  Antipedobaptist  writers,  have  also  errone- 
 ously asserted  that  there  were  in  the  Principality,  before  the 
 Restoration,  "  above  twenty  distinct  churches,  consisting  of 
 from  two  to  five  hundred  members,  chiefly  planted  and  formed 
 by  Mr.  Powell's  care  and  industry,  in  the  principles  of  the 
 Baptists"  A  more  groundless  assertion  than  this  was  never 
 made.  The  number  of  all  the  nonconforming  churches  in 
 Wales  at  the  Restoration,  with  the  exception  of  the  Quakers, 
 
 the  Sheriffs,  Aldermen,  and  Recorder  of  the  City  of  London,  Dec.,  1649.  Lon- 
 don, 1650. 
 
 4.  Christ  Exalted.  A  Sermon  before  the  Parliament,  Feb.,  1650.  London, 
 1651. 
 
 5.  Saving  Faith,  set  forth  in  three  Dialogues,  between  Christ  and  a  Publican, 
 a  Pharisee  and  a  doubting  Believer.  London,  1651.  This  most  valuable  little 
 book  was  published  in  Welsh  the  same  year,  under  the  title  "  Canwyll  Crist  ; " 
 i.e. ,  The  Candle  of  Christ. 
 
 6.  Spiritual  Experiences  of  Sundry  Believers.  1653. 
 
 7.  A  Relation  of  a  Disputation  between  Dr.  Griffiths  and  Mr.  Vavasor 
 Powell.  1653. 
 
 8.  A  Word  for  God.  1655. 
 
 9.  The  Common  Prayer  Book  no  Divine  Service.  1661. 
 
 10.  The  Bird  in  the  Cage  Chirping.    Second  Edition.  1662. 
 
 11.  The  Sufferer's  Catechism. 
 
 12.  Sinful  and  Sinless  Swearing. 
 
 13.  A  new  and  useful  Concordance  to  the  Holy  Bible  ;  finished  by  N.  P.  & 
 J.  F.  1671. 
 
 14.  The  Golden  Sayings,  Sentences,  and  Experiences  of  Mr.  V.  Powell. 
 
 15.  Divine  Love,  or  the  Willingness  of  Jesus  Christ  to  Save  Sinners.  1682. 
 The  Pamphlet  entitled  "  Examen  et  Purgamen  Vavasoris"  was  written  by 
 
 Charles  Lloyd,  Esq.,  who  afterwards  became  an  eminent  Quaker,  and  James 
 Quarrel,  the  first  pastor  of  the  Congregational  church  at  Shrewsbury. 
 
 1  It  appears  that  his  indiscreet  opposition  to  Cromwell  led  him  to  associate 
 for  a  time  with  the  Fifth  Monarchy  men  ;  but  there  is  no  proof  that  he  ever 
 imbibed  their  wild  religious  notions,  and  probably  the  report  of  what  he  said 
 at  their  meeting  at  Blackfriars  is  over-coloured.— Stoughton's  "Religion  in 
 England,"  vol.  ii.  p.  55,  &c,  ed.  1881. 
 
NONCONFORMITY  IN  WALES. 
 
 107 
 
 did  not  exceed  twenty  or  twenty-one.  Of  these,  five  were 
 strict  communion  Antipedobaptists,  with  whom  Mr.  Powell 
 never  had  any  connection.  When  he  changed  his  views  on 
 baptism  in  1655,  "several  other  of  his  party"  followed  his 
 example.  In  consequence  of  this,  three  or  four  of  the  churches 
 in  Radnorshire  and  North  Wales  with  whom  he  was  most 
 immediately  connected,  became  mixed  communion  societies  ; 
 but  his  change  did  not  in  the  least  affect  the  majority  of  the 
 churches  throughout  Wales,  nor  even  the  majority  of  the 
 members  of  the  churches  amongst  whom  he  chiefly  exercised 
 his  ministry  ;  for  most,  if  not  all,  his  immediate  successors  as 
 pastors  of  those  churches  were  Pedobaptists. 
 
 A  person  who  well  knew  Mr.  Powell  has  given  him  the 
 following  character  :  "  A  man  indefatigably  industrious,  un- 
 weariedly  laborious  in  his  studies,  and  in  his  ministerial 
 performances  :  for  a  long  time  of  great  strength  of  body,  and 
 equal  vigour  of  mind,  both  of  which,  while  out  of  prison,  he 
 restlessly  employed  in  the  service  of  God,  and  very  successful 
 endeavours  to  save  the  souls  of  men.  He  turned  his  prison 
 into  an  academy,  and  proceeded  thence  an  excellent  philo- 
 sopher, an  expert  physician,  and  a  very  accomplished  divine. 
 He  preached  naturally,  and  that  sometimes  with  little  study 
 (because  very  frequently),  to  far  better  purpose  than  those 
 clergymen  who  take  a  whole  twelvemonth  to  study  a  sermon. 
 A  greater  command  of  his  own  and  his  auditor's  affections  no 
 man  not  apostolically  qualified  could  have.  His  patience, 
 when  called  to  suffer,  was  so  great,  that  it  ran  parallel  with  his 
 sedulous  activity  when  he  was  to  act ;  and  a  larger  commend- 
 ation of  that  passive  virtue  in  any  one  cannot  well  be  given. 
 Less  resplendent  than  which  his  courage  could  not  be ;  for  so 
 prodigious,  so  not  to  be  paralleled  was  it,  that  it  may  be  said, 
 without  hyperbole,  that  he  feared  not  the  face,  nor  yet  the  fury, 
 of  the  most  menacing,  the  most  mighty  mortal.  He  did  and 
 suffered  all  things  so  well,  that  without  doubt  he  has  long  ago 
 entered  into  the  joy  of  his  Master,  and  therefore  we  need  not 
 further  vindicate  him."  1 
 
 1  "A  Winding  Sheet  for  Mr.  Baxter's  Dead,"  p.  10.  See  also  "  The  Life 
 and  Death  of  Mr.  Vavasor  Powell,"  and  Richards'  "Welsh  Nonconformist 
 Memorial." 
 
io8 
 
 HISTORY  OF  PROTESTANT 
 
 Morgan  Lloyd,  of  Wrexham,  in  Denbighshire,  was  a  very 
 eminent  preacher,  and  the  most  popular  Welsh  author  of  that 
 age.  He  was  born  in  the  year  1619.  It  is  supposed  that  he 
 was  a  near  relation,  probably  a  grandson,  of  the  celebrated 
 poet,  Hugh  Lloyd,  of  Cynvael,  in  the  parish  of  Maentwrog, 
 Merionethshire,  and  that  he  was  converted  under  the  ministry 
 of  Mr.  Walter  Cradock,  at  Wrexham,  in  the  year  1635.  He 
 was  a  man  of  superior  mental  powers,  and  an  accomplished 
 scholar,  but  it  is  not  known  where  he  was  educated.  Like 
 most  of  his  nonconforming  brethren,  he  was  a  fugitive  in 
 England  during  the  civil  war.  In  an  undated  letter,  which  he 
 wrote  to  his  mother  from  Gloucester,  we  find  that  he  and  his 
 friends  had  been  exposed  to  great  dangers ;  but  he  there 
 expresses  his  hope  that  Providence  will  soon  open  a  way  for 
 their  return  to  Wales.  Mr.  Lloyd  is  one  of  the  approvers  in 
 the  Act  for  the  Propagation  of  the  Gospel  in  Wales.  Though 
 he  was  the  settled  pastor  of  the  church  at  Wrexham,  yet  he 
 made  frequent  preaching  tours  through  different  parts  of  the 
 Principality,  especially  the  northern  counties.  There  is  a 
 tradition  that  he  often  visited  the  town  of  Pwllheli,  to  preach 
 there  on  market  days ;  that  he  used  to  walk  through  the  market 
 with  the  Bible  in  his  hand  ;  and  that  his  serious  and  command- 
 ing appearance  awed  the  people.  This  excellent  man  died  on 
 the  third  of  June,  1659,  and  was  buried  at  Wrexham.  Having 
 been  called  to  his  rest  before  the  Restoration,  he  escaped  those 
 storms  which  his  surviving  friends  had  to  pass  through ;  but  the 
 following  fact  shows  what  treatment  he  would  have  had  if  alive. 
 One  of  his  contemporaries  says,  "  I  have  been  credibly  informed 
 by  one  that  then  inhabited  Wrexham,  that  a  soldier,  who  in 
 great  rage  and  malice  thrust  down  his  sword  as  far  as  he  could 
 into  Mr.  Morgan  Lloyd's  grave,  presently  fell  ill,  and  in  a  short 
 time  died."  1 
 
 As  an  author,  Morgan  Lloyd  had  no  rival,  in  his  time,  in 
 Wales.  The  purity  of  his  style,  the  depth  and  sublimity  of  his 
 ideas,  and  the  remarkable  genius  which  he  displays  in  all  his 
 compositions,  will  secure  readers  for  his  works  as  long  as  the 
 Welsh  language  is  understood.    He  was  a  mystic,  and  occa- 
 
 1  "A  Winding  Sheet  for  Mr.  Baxter's  Dead,"  p.  10. 
 
NONCONFORMITY  IN  WALES. 
 
 sionally  fond  of  expressing  himself  in  a  highly  figurative  and 
 unintelligible  language  ;  but,  with  the  exception  of  some  para- 
 graphs here  and  there,  his  writings  abound  with  the  most  plain 
 and  irresistible  appeals  to  the  understanding  and  conscience  of 
 the  reader.  Notwithstanding  his  mysticism,  he  was  perfectly 
 orthodox ;  at  least,  no  one  can  prove  the  contrary ;  but,  owing 
 to  his  peculiar  turn  of  mind,  he  sympathized  more  with  the 
 Quakers  than,  perhaps,  any  of  his  ministerial  contemporaries.1 
 
 His  works  consist  of  five  pamphlets,  under  the  following 
 titles  :— 
 
 1.  "  Dergelwch  i  rai  i'w  ddeall,  ac  i  ereill  i'w  watwar  ;  sef  tri 
 aderyn  yn  ymddiddan,  yr  Eryr,  y  Golomen,  a'r  Ggifran  :  "  i.e., 
 A  Mystery  for  some  to  understand,  and  for  others  to  ridicule  ; 
 being  a  Dialogue  between  the  Eagle,  the  Dove,  and  the  Raven. 
 
 1653- 
 
 2.  "Gwaedd  yn  Nghymru  yn  wyneb  pob  Cydwybod  :  "  i.e., 
 A  Voice,  or  an  Appeal,  to  every  Conscience  in  Wales.  1653. 
 
 3.  "  Y  Lleferydd  Anfarwol  : "  i.e.,  The  Immortal  Voice. 
 London,  1656. 2 
 
 4.  "  Yr  Ymroddiad ;  "  i.e.,  Self-Resignation.  1657. 
 
 5.  "  Cyfarwyddyd  i'r  Cymro i.e.,  The  Welshman's  Directory. 
 1657. 
 
 Mr.  Baxter,  in  his  "Catholic  Communion  Doubly  Defended," 
 page  39,  mentions  an  E?iglish  work,  by  Mr.  Lloyd,  entitled 
 "  A  Dialogue  between  Martha  and  Lazarus,  about  his  Soul ;  " 
 but  we  have  never  seen  it.  There  are  several  of  his  letters 
 extant,  printed  [in '  different  Welsh  periodicals,  and  three  in 
 English,  in  the  volume  entitled  "  Erbery's  Testimony  Left  upon 
 Record."  Two  of  his  letters  are  also  preserved  amongst  Mr. 
 Baxter's  MSS.  at  Redcross  Street  Library. 
 
 If  Mr.  W.  Cradock,  Mr.  V.  Powell,  and  their  contemporaries 
 had  followed  Mr.  M.  Lloyd's  example  in  the  cultivation  of 
 religious  literature  in  the  Welsh  language,  they  would  have 
 served  their  generation  much  more  efficiently  than  they  did  by 
 publishing  English  works. 
 
 1  Baxter's  MSS.  vol.  i.  No.  15. 
 
 2  An  English  translation  of  this  work,  by  Griffith  Rudd,  was  published  in 
 1739,  under  the  title,  "A  Discourse  of  the  Word  of  God." 
 
110 
 
 HISTORY  OF  PROTESTANT 
 
 It  appears  that  Mr.  Lloyd  resided  at  Wrexham  during  the 
 whole  time  of  the  Commonwealth  and  the  Protectorate ;  but 
 we  have  not  been  able  to  find  out  whether  he  was  the  minister 
 of  the  parish,  or  merely  pastor  of  the  Congregational  church 
 which  he  had  formed  there.  His  being  an  approver  under  the 
 Act  for  the  Propagation  of  the  Gospel  in  Wales  leads  us  to 
 suppose  that  he  was  there  in  both  capacities. 
 
 The  name  of  Morgan  Lloyd  has  been  for  above  two  centuries 
 a  household  word  throughout  the  Principality.  His  peculiari- 
 ties— being  looked  upon  by  his  countrymen  as  having  been 
 endowed  with  the  gift  of  prophecy — his  earnest  piety,  and  his 
 unrivalled  talents  as  a  preacher  and  writer,  could  not  have 
 failed  to  immortalize  his  fame.  One  who  appears  to  have 
 been  personally  acquainted  with  him  has  left  us  the  following 
 account  of  his  character : — 
 
 "  Mr.  Morgan  Lloyd  was  a  person  in  whose  character  we  can 
 scarce  exceed  by  giving  either  too  good  or  too  great  a  one  of 
 him.  He  was  extraordinary  for  his  love  to  his  countrymen,  to 
 whose  soul-service  he  was  entirely  devoted,  for  which  he  was 
 eminently  qualified,  being  the  deepest,  truest  Welshman,  and 
 the  most  absolute  British  orator,  perhaps,  that  ever  was  in  the 
 ministerial  function,  and  this  without  any  hindrance  to  his 
 English  fluency.  He  was  extraordinary  for  the  pregnancy  of 
 his  fancy,  the  tenaciousness  of  his  memory,  and  the  early 
 matureness  of  his  parts,  being  but  forty  when  he  died ;  extra- 
 ordinary for  his  charity,  which  was  universal,  not  at  all  confined 
 to  parties  and  persuasions  ;  for  trie  holiness  of  his  life,  diligence 
 in  his  studies,  unwearied  meditation,  spiritualizing  of  all  things, 
 and  for  his  very  impartial  and  unprejudiced  searches  after 
 truth  ;  extraordinary  also  for  his  humility,  meekness,  modera- 
 tion, his  great  seriousness,  and  always  ready  bounty  to  the  poor, 
 which,  like  the  sun,  shone  upon  the  bad  as  well  as  the  good. 
 He  was  very  exemplary  for  his  strict  education  of  his  children ; 
 for  his  gravity,  which  was  neither  starched  nor  supercilious, 
 but  real  and  obliging,  whereby  he  awed  all  companies  he  came 
 into ;  and  for  a  strange  and  unusual  majesty  which  he  wore  in 
 the  pulpit,  not  forced  nor  affected,  but  natural,  yet  very  heavenly 
 and  spiritual ;  in  a  word,  there  was  no  good  thing  ordinary  in 
 
NONCONFORMITY  IN  WALES. 
 
 Ill 
 
 him,  but  all  (katezoken)  by  way  of  eminency.  Such  a  person 
 was  this  Mr.  Morgan  Lloyd,  and  surely  such  an  one  could  not 
 be  so  dangerous  a  man  as  Mr.  Baxter  traduceth  him.  No  ; 
 he  was  many  ways  beneficial  to  the  world,  but  never  prejudiced 
 nor  injured  it  at  all,  except  in  one  thing,  and  that  he  could  not 
 help,  which  was  that  he  left  it  too  soon."  1 
 
 Jenkin  Jones  was  the  son  of  John  Jones,  or  John  ap  John 
 Howell,  of  Tymawr,  in  the  parish  of  Llanddetty,  Breconshire. 
 The  time  of  his  birth  is  unknown.  His  father  died  in  the  year 
 1646,  and  his  eldest  son  was  Sheriff  of  Breconshire  in  1658. 
 He  was  educated  at  Oxford,  and  was  a  preacher  before  the  wars.2 
 *  Upon  the  breaking  out  of  the  civil  war,"  says  Jones  ("History 
 of  Breconshire,"  vol.  ii.  p.  525),  "  he  was  seen  with  the  sword  in 
 one  hand  and  the  Bible  in  the  other.  He  raised  a  troop  of 
 horse,  amounting,  as  Walker  says,  to  six  score,  among  his  rela- 
 tions, dependents,  and  tenants  ;  armed,  clothed,  accoutred,  and 
 furnished  with  ammunition  at  his  own  expense.  These  he  com- 
 manded, and,  with  their  assistance,  he  contrived  to  keep  the 
 King's  friends  in  Breconshire,  though  not  inconsiderable  in 
 point  of  numbers,  influence,  or  opulence,  in  complete  subjection ; 
 or,  at  least,  to  prevent  their  giving  any  effectual  support  to  the 
 Royal  cause." 
 
 Mr.  Jones  was  a  gentleman  of  considerable  property.  He 
 was  married  to  one  of  the  Mansells,  of  Gower,  in  Glamorganshire. 
 About  or  soon  after  the  Restoration,  he  was  ejected  from  the 
 living  of  Cadoxton,  near  Neath.  According  to  Walker  (part  ii. 
 p.  409),  he  became  incumbent  of  Llanddetty,  his  native  parish, 
 in  the  year  1656.  It  is  possible  that  he  had  residences  at  both 
 Llanddetty  and  Cadoxton,  having  probably  some  estates  be- 
 longing to  his  wife  at  the  latter  place.  Walker  also  mentions 
 "one  Jenkin  Jones,  a  violent  Anabaptist,"  as  holding  the  living 
 of  Merthyr  Tydvil,  after  the  ejectment  of  the  Episcopal  clergy- 
 man ;  but  it  is  extremely  improbable  that  he  was  the  same  per- 
 son as  this  Jenkin  Jones.  Mr.  Jones  being  the  proprietor  of 
 large  estates,  an  approver  of  preachers,  and  one  of  the  leading 
 men  in  all  public  transactions  of  the  day,  it  is  not  at  all  likely 
 
 1  "A  Winding  Sheet  for  Mr.  Baxter's  Dead,"  pp.  n,  12. 
 
 2  Calamy's  "Account,"  vol.  ii.  p.  732. 
 
112 
 
 HISTORY  OF  PROTESTANT 
 
 that  he  would  have  taken  upon  him  the  particular  charge  of 
 three  different  parishes  at  a  considerable  distance  from  each 
 other.  There  was  a  Jenkin  John,  or  John  Jenkin,  a  one-eyed 
 man,  at  Merthyi  Tydvil,  some  time  after  the  Restoration.  He 
 went  to  the  parish  of  Aberystruth,  and  disturbed  the  peace  of 
 the  church  there  by  persuading  "  the  Baptists  to  separate  from 
 the  Independents."  1  It  is  quite  possible  that  that  person  is 
 "  the  violent  Anabaptist"  to  whom  Walker  refers. 
 
 Mr.  Jenkin  Jones  was  a  powerful,  diligent,  and  very  suc- 
 cessful preacher.  The  Congregational  churches  at  Neath  and 
 Llangyfelach,  in  Glamorganshire,  Cefnarthen,  in  Caermarthen- 
 shire,  and  probably  most  of  the  oldest  churches  in  the  southern 
 part  of  Breconshire,  owe  their  origin  to  his  indefatigable  labours. 
 He  often  exposed  himself  to  many  dangers  by  his  pious  and 
 self-denying  efforts  to  propagate  the  gospel.  Being  once 
 expected  to  preach  at  a  place  called  Gelligrug,  in  the  parish  of 
 Aberystruth,  Monmouthshire,  a  fierce  person,  named  John  James 
 Watkin,  who  had  been  a  soldier  in  the  royal  army,  waylaid 
 him  in  a  narrow  lane,  near  the  parish  church,  in  order  to  kill 
 him.  When  Mr.  Jones  came  to  the  spot  he  amiably  saluted 
 the  soldier,  and  took  off  his  hat  in  passing  him.  That  gentle- 
 manly behaviour,  together  with  the  remarkable  comeliness  of 
 his  person,  so  unnerved  the  wretch,  that  he  could  not  execute 
 his  fiendish  purpose.  He  followed  the  preacher  to  the  meeting, 
 and  the  sermon  proved  the  means  of  his  conversion.  From  that 
 day  he  became  an  alteied  man,  and  soon  joined  the  Congrega- 
 tional church  in  that  neighbourhood,  of  which  he  continued  a 
 consistent  member  to  the  day  of  his  death.  He  died  at  a  very 
 advanced  age.2 
 
 Dr.  Calamy  says  that  Mr.  Jones  was  a  Catabaptist.  He  was 
 probably  led,  by  his  well-meaning  endeavours  to  reconcile  con- 
 tending parties,  and  to  unite  in  the  same  societies  persons  of 
 different  views  on  baptism,  to  entertain  sentiments  similar  to 
 those  of  the  Quakers  respecting  that  ordinance.  Some  Anti- 
 psedobaptists  claim  him  as  one  of  their  party  ;  but  none  of  them 
 ever  advanced  anything  better  than  a  bare  assertion  to  justify 
 their  claim. 
 
 1  Jones's  "  History  of  Aberystruth, "  p.  E2I.  -  Ibid.  p.  97. 
 
NONCONFORMITY  IN  WALES.  1 13 
 
 On  the  Restoration,  Mr.  Jones  was  immediately  exposed  to 
 a  series  of  troubles.  All  his  estates  were  confiscated  and  sold. 
 A  part  of  them  passed  into  the  hands  of  one  Edward  Hughes, 
 a  lawyer  of  Brecon. 
 
 Mr.  Thomas  Gwyn,  one  of  the  ordained  elders  of  the  Con- 
 gregational church  at  Llanigon,  in  a  letter  to  Mr.  Henry  Jessey, 
 of  London,  dated  June  29,  1660,  says  that  Mr.  Jones  and 
 several  of  his  friends  had  been  imprisoned  that  summer  for  a 
 month  at  Caermarthen,  for  nonconformity.  "  They  bore  their 
 sufferings  so  patiently  and  cheerfully,  that  we  have  much  cause 
 to  bless  the  Lord  for  His  gracious  and  tender  dealings  towards 
 them.  Their  conversation  was  such  that  made  those  that  threw 
 stones  at  them,  and  shouted  when  they  were  brought  thither, 
 part  with  them  with  tears,  confessing  that  they  suffered  for  well- 
 doing, and  judged  them  happy  therein.*' 1  It  is  probable  that 
 Mr.  Jones  was  apprehended  whilst  officiating  to  the  congrega- 
 tion which  he  had  gathered  in  the  parish  of  Llanfairarybryn,  near 
 Llandovery,  in  the  county  of  Caermarthen.  After  his  release 
 from  the  prison  at  Caermarthen,  he  returned  to  his  residence 
 at  Llanddetty,  Breconshire,  but  his  persecutors  soon  followed 
 him  there.  On  the  Lord's  day,  July  22,  1660,  Henry  Williams 
 and  James  Watkins,  two  of  the  Breconshire  magistrates,  sent 
 three  officers  and  twelve  soldiers  there  to  disperse  a  meeting  at 
 which  Mr.  Jones  was  preaching.  The  soldiers,  in  their  evidence 
 before  the  magistrates  at  Hay  the  following  day,  stated  that  the 
 congregation  numbered  from  five  to  six  hundred  people  from 
 Breconshire,  and  the  adjoining  counties  of  Glamorgan,  Mon- 
 mouth, and  Radnor ;  that  Mr.  Jones  urged  the  people  to  fall 
 upon  the  soldiers  and  beat  them  ;  that  the  design  of  the  meeting 
 was  to  upset  the  Government,  and  that  Jenkin  Jones'  sen-ant 
 told  one  of  them  that  the  Government  would  be  changed  within 
 a  week !  Henry  Williams,  the  magistrate,  embodied  these 
 absurd  falsehoods  in  a  letter  to  the  King.2 
 
 Having  been  reduced  to  poverty  by  the  confiscation  of  his 
 estates,  and  being  constantly  pursued  by  his  bloodthirsty  perse- 
 cutors, Mr.  Jones  took  up  his  residence  in  some  obscure  corner 
 
 1  Jessey 's  "  The  Lord's  Loud  Call  to  England,"  p.  14.  1660. 
 
 2  State  Papers,  1660. 
 
 9 
 
ii4 
 
 HISTORY  OF  PROTESTANT 
 
 out  of  the  reach  of  his  enemies.  A  Jenkin  Jones  resided  at 
 Kilgerran,  near  Cardigan,  in  1672,  recorded  his  house  there  as 
 a  Congregational  place  of  worship,  and  got  a  license  to  preach 
 in  his  own  house.  It  is  possible,  and  very  probable,  that  the 
 renowned  Jenkin  Jones  of  Llanddetty  was  this  person.  We  know 
 nothing  of  the  time  and  circumstances  of  his  death. 
 
 John  Mvles,  the  founder  of  the  Antipaedobaptist  interest 
 in  Wales,  was  the  son  of  Walter  Myles,  of  Newton,  in  Hereford- 
 shire. He  was  born  in  the  year  1621,  entered  the  University 
 of  Oxford  at  the  early  age  of  fifteen,  and  matriculated  at  Brase- 
 nose  College  on  the  nth  of  March,  1636.  It  is  not  known 
 how  long  he  remained  at  the  University,  and  whether  he  took 
 any  degrees  there  or  not.  His  history  from  the  time  of  his  ma- 
 triculation to  the  year  1649  is  a  blank.  In  the  spring  of  that 
 year  he  went  up  to  London,  accompanied  by  his  friend,  Thomas 
 Proud,  where  they  joined  an  Antipaedobaptist  Society  at  the 
 Glasshouse,  in  Broad  Street.  On  their  return  to  Wales,  they 
 formed  a  church  of  that  persuasion  at  Ilston,  near  Swansea,  on 
 the  1st  of  October,  1649.  We  find  Mr.  Myles  named  as  an 
 approver  in  the  Act  for  the  Propagation  of  the  Gospel  in  Wales. 
 That  fact  proves  that  he  was  a  minister  of  high  standing  in  the 
 estimation  of  his  brethren.  He  appears  to  have  been  remark- 
 ably active  and  successful  from  1649  t0  *66o  m  propagating 
 his  peculiar  views  on  baptism  and  strict  communion  through- 
 out the  eastern  district  of  South  Wales.  In  a  short  time  he 
 found  himself  the  leading  mind  amongst  ten  or  thirteen  preach- 
 ers of  the  same  views,  and  by  their  united  labour  five  churches 
 were  in  a  short  time  organized  and  united  into  an  Associa- 
 tion. 
 
 It  appears  that  Mr.  Myles  managed  to  hold  his  living  as  the 
 minister  of  the  parish  of  Ilston  till  the  Restoration,  notwith- 
 standing ail  his  labours  and  cares  in  planting,  ordering,  and 
 visiting  the  churches  of  his  newly-formed  connection.  He  was 
 ejected  in  the  year  1660  ;  and  soon  after,  owing  to  the  violence 
 of  persecution  in  this  country,  emigrated  to  New  England,  ac- 
 companied by  several  of  the  members  of  his  church,  and  settled 
 at  Rehoboth,  in  the  State  of  Massachusetts,  where  he  formed  a 
 church  in  the  year  1663.    Even  there  he  did  not  entirely  escape 
 
NONCONFORMITY  IN  WALES. 
 
 persecution  ;  for  on  the  2nd  of  July,  1667,  u  at  the  court  held 
 at  Plymouth,  before  Thomas  Prince,  Governor,  and  others,  Mr. 
 Myles  and  Mr.  Brown,  for  their  breach  of  order,  in  setting  up 
 of  a  public  meeting,  without  the  knowledge  and  approbation  of 
 the  Court,  to  the  disturbance  of  the  peace  of  the  place,  are 
 fined  each  of  them  five  pounds,  and  Mr.  Tanner  the  sum  of  one 
 pound ;  and  we  judge  that  their  continuance  at  Rehoboth,  being 
 very  prejudicial  to  the  peace  of  that  church,  and  that  town,  may 
 not  be  allowed  ;  and  do,  therefore,  order  all  persons  concerned 
 therein  wholly  to  desist  from  the  said  meeting  in  that  place  or 
 township  within  this  month.  Yet  in  case  they  shall  remove 
 their  meeting  into  some  other  place,  where  they  may  not  preju- 
 dice any  other  church,  and  shall  give  us  any  reasonable  satisfac- 
 tion respecting  their  principles,  we  do  not  know  but  they  may 
 be  permitted  by  this  Government  so  to  do."  On  the  30th  of 
 October  following,  the  Court  granted  them  a  large  tract  of  land, 
 upon  which  they  built  a  town  called  Swansea.1 
 
 Mr.  Myles  divided  his  labours  between  Swansea  and  Boston  ; 
 but  in  the  year  1678  he  settled  at  Swansea,  where  he  died, 
 February  3,  16S3.  ''His  memory  is  still  (1777)  precious  among 
 us.  We  are  told  that  being  once  brought  before  the  magis- 
 trates, he  requested  a  Bible,  and,  upon  obtaining  it,  he  turned 
 to  those  words  in  Job  xix.  28,  'Ye  should  say,  Why  persecute 
 we  him,  seeing  the  root  of  the  matter  is  found  in  me  ?  '  which 
 having  read,  he  sat  down ;  and  the  word  had  such  good  effect 
 upon  their  minds  as  to  move  them  to  treat  him  with  moder- 
 ation, if  not  with  kindness.  His  son  went  back  to  England,  and 
 his  grandson,  Mr.  Samuel  Myles.  was  an  Episcopal  minister  at 
 Boston  in  the  year  1724."  2 
 
 Hugh  Evans  was,  it  is  supposed,  born  in  Radnorshire,  or  on 
 the  borders  of  Shropshire.  He  removed,  in  his  youth,  to  Wor- 
 cester, where  he  resided  for  some  years.  About  the  commence- 
 ment of  the  civil  war  he  took  up  his  residence  at  Coventry,  where 
 he  became  a  member  of  a  religious  society.  After  some  time 
 he  was  encouraged  to  exercise  his  gifts  as  a  preacher.  He  was 
 placed  for  a  time  under  the  care  and  tuition  of  Jeremiah  Ives, 
 
 1  Backus's  "  History  of  England,"  pp.  353-4. 
 -  Ibid.  pp.  506-7. 
 
n6 
 
 HISTORY  OF  PROTESTANT 
 
 who,  if  not  then,  afterwards  became  an  Antipaedobaptist  min- 
 ister, and  one  of  the  most  celebrated  disputants  of  the  age. 
 In  the  year  1646  or  1647  Evans  returned  to  his  native 
 country,  and  in  1650  was  appointed,  by  the  Commissioners  for 
 the  Propagation  of  the  Gospel  in  Wales,  to  be  an  itinerant 
 preacher  in  the  counties  of  Radnor  and  Brecon.  He  died 
 in  1656,  or  the  following  year.  It  appears  that  the  Quakers 
 most  violently  opposed  him  in  his  lifetime,  and,  about  the  time 
 of  his  death,  one  of  them  published  a  pamphlet  to  vilify  his 
 character.  The  Quaker  denominates  him,  "  The  Blind  Welsh 
 Priest  of  Radnorshire/'  Two  of  his  friends,  in  the  year  1658, 
 published  another  pamphlet,  to  defend  his  character,  wherein 
 he  is  represented  as  a  most  pious  and  worthy  minister  of  the 
 gospel  of  Christ.1 
 
 Mr.  J.  Thomas  supposes  that  Mr.  Evans  was  an  Antipaedo- 
 baptist  before  his  return  to  Wales ;  that  he  was  the  first  settled 
 minister  of  that  denomination  in  Radnorshire;  and  that  he 
 gathered  and  formed  a  strict  communion  church  there  soon 
 after  his  return  from  England.  Dr.  Richards  has  recorded 
 these  suppositions  as  unquestionable  facts,  but  they  appear  to 
 be  altogether  without  foundation.  Mr.  John  Myles  positively 
 asserts  that  he  and  his  friends  at  Ilston  were  the  only  people 
 that  he  ever  heard  of  in  all  Wales  who  not  only  practised  strict 
 communion,  but  "  among  whom  was  practised  the  glorious  or- 
 dinance of  baptism/'  Mr.  Henry  Maurice  also,  in  his  account 
 of  the  churches  in  Radnorshire,  written  in  1675, 2  mentions  Mr. 
 H.  Gregory  as  the  teaching  elder  of  the  only  Antipoedobaptist 
 church  in  the  county,  and  one  Jeremy  as  his  predecessor  or 
 co-pastor.  No  reference  is  made  at  all  to  Mr.  Hugh  Evans. 
 If  he  ever  was  an  Antipaedobaptist,  he  must  have  become  such 
 about  the  same  time  as  Mr.  V.  Powell ;  but  there  is  no  proof 
 that  he  ever  gathered  a  church  of  that  persuasion  in  Radnor- 
 shire. 
 
 David  Walters  was  an  eminent  itinerant  preacher  in  the 
 
 1  "  Hanes  y  Bedyddwvr,"  gan  J.  Thomas,  pp.  108-9;  Richards'  "Welsh 
 Nonconformist  Memorial,"  pp.  227-30  ;  Walker's  "Sufferings  of  the  Clergy," 
 part  1,  p.  158. 
 
 2  "  Broadmead  Records,"  p.  518. 
 
NONCONFORMITY  IN  WALES.  117 
 
 vale  of  Glamorganshire.  He  is  one  of  the  approvers  in  the  Act 
 for  the  Propagation  of  the  Gospel  in  Wales.  William  Erbery 
 dedicated  his  account  of  a  disputation  at  Cowbridge,  between 
 himself  and  one  Henry  Nicholls,  to  Mr.  Walters,  and  addresses 
 him  as  "Worthy  Sir."  Dr.  Walker  refers  to  him  as  preaching 
 often  at  Baglan,  Aberavon,  and  Llandaff.  He  has  had  his  full 
 share  of  abuse  from  that  scurrilous  writer,  which  is  a  certain  proof 
 that  he  was  not  an  ordinary  man.  Walker,  referring  to  a  service 
 which  he  held  at  Llandaff  Cathedral,  says,  "  One  Walters,  the 
 weaver,  who  pretended  to  the  spirit,  mounted  the  pulpit,  and 
 preached  (more  sua)  three  hours  together,  running  down  the 
 decent  ceremonies  of  the  Church,  and  putting  up,  as  well  as  he 
 could,  a  slovenly,  outward  worship,  beginning  in  Genesis,  and 
 ending  in  the  Revelations.  This  man  (if  he  knew  what  he 
 was  himself,  who  was  formerly  a  common  country  thatcher) 
 was  a  Presbyterian,  had  a  vast  memory  to  retain  the  Scriptures, 
 and  delighted  very  much  to  exercise  his  faculty  in  Llandaff 
 pulpit.  In  short,  he  was  a  hackney  itinerant  preacher  five  miles 
 round  about."' 1  He  might  as  well  say  thirty  miles  round  about 
 It  was  ordered  by  both  Houses  of  Parliament  on  the  second 
 day  of  May,  1646,  that  Mr.  Walters  should  be  employed  as 
 itinerant  preacher  in  the  county  of  Glamorgan  ;  and  in  com- 
 pliance with  that  order  the  Committee  for  Plundered  Ministers 
 passed  the  following  resolution  on  the  24th  of  July,  1646  :  "  It 
 is  ordered  that  the  yearly  sum  of  fifty  pounds  be  paid  out  of  the 
 profits  of  the  impropriate  rectories  of  Llandilotalybont  and 
 Reynoldston,  in  the  county  of  G^morgan,  sequestered  from  the 
 Bishop  of  St.  David's  and  William  Thomas,  delinquents,  to  and 
 for  the  maintenance  of  David  Walters,  a  godly  orthodox  divine, 
 who  is  therefore  required  to  preach,  catechise,  and  instruct  in 
 several  churches  and  chapels  within  the  said  county,  the  parish- 
 ioners and  inhabitants  within  the  several  towns  and  parishes 
 of  the  said  county.  And  the  sequestrators  of  the  premises  are 
 required  to  pay  the  same  accordingly  at  such  times  and  seasons 
 of  the  year  as  the  said  rents  shall  grow  due  and  payable."  2 
 Mr.  Walters  probably  died  some  time  before  the  Restoration. 
 
 1  Walker's  "  Sufferings  of  the  Clergy,"  part  ii.  p.  350. 
 
 2  State  Papers  :  Interregnum,  vol.  cclxxxvi.  p.  136. 
 
n8 
 
 HISTORY  OF  PROTESTANT 
 
 Richard  Powell,  Vicar  of  Llanigon,  Breconshire,  was  an- 
 other of  the  approvers  in  the  Act  for  the  Propagation  of  the 
 Gospel  in  Wales.  It  appears  that  he  had  been  in  the  ministry 
 as  an  Episcopal  clergyman  for  some  years  before  the  wars. 
 This  good  man  is  also  most  violently  abused  by  Walker,  on  the 
 authority  of  Alexander  Griffiths.  He  is  accused  of  declaring  in 
 his  sermons  that  the  Lord's  Prayer  was  a  rotten  prayer,  and  that 
 God  was  not  the  Creator  of  the  world ;  of  receiving  a  salary  of 
 one  hundred  pounds  a  year  from  the  Commissioners,  in  addition 
 to  the  profits  of  the  living  of  Llanigon,  and  three  other  neigh- 
 bouring parishes :  and,  what  is  still  worse,  of  marching  before 
 his  parishioners  and  others  against  the  forces  of  Sir  William 
 Waller.  The  reader  will  take  these  charges  for  what  they  are 
 worth,  after  considering  the  character  of  the  party  who  fabri- 
 cated them.  In  the  year  1653,  Mr.  Powell  was  inducted  to  the 
 living  of  Glasbury,  in  Breconshire,  from  which  his  slanderer, 
 A.  Griffiths,  had. been  ejected  in  1650.  Mr.  Thomas  Watkins, 
 a  justice  of  the  peace  for  the  county  of  Brecon,  characterizes 
 Mr.  Powell  as  "an  honest,  faithful  preacher  of  the  gospel." 
 He  died  at  his  residence,  Penywemeithin,  in  Radnorshire,  in 
 the  year  1658.1 
 
 Morris  Bidwell  became  the  incumbent  of  St.  Mary's, 
 Swansea,  on  the  ejectment  of  Morgan  Hopkin  for  inefficiency. 
 He  was  an  approver  in  the  Act  for  the  Propagation  of  the 
 Gospel ;  but  we  cannot  determine  whether  he  was  a  Noncon- 
 formist or  not.  WTalker  says  that  he  died  at  Swansea  before 
 the  Restoration ;  and  he  is  complained  of  by  the  Quakers  as 
 having  treated  some  of  their  preachers  unkindly  in  the  year 
 1658.    This  is  all  the  account  we  are  able  to  give  of  him.2 
 
 Jenkin  Lloyd,  A.M.,  was  the  eldest  son  and  heir  of  David 
 Lloyd,  Esq.,  of  Vairdref-fawr,  in  the  parish  of  Llandysil,  Car- 
 diganshire. He  is  one  of  the  approvers  in  the  Act  for  the 
 Propagation  of  the  Gospel ;  and  Meyrick  says  that  he  was  chap- 
 lain to  Oliver  Cromwell.3    He  was  the  minister  of  his  native 
 
 1  Walker's  "  Sufferings  of  the  Clergy,"  part  i.  p.  159  ;  The  Lambeth  MSS. 
 vol.  1027  ;  "  Examen  et  Purgamen  Vavasoris,"  p.  17. 
 
 2  Walker,  part  ii.  p.  278  ;  Besse's  "Sufferings  of  the  Quakers,"  vol.  i.  p.  737. 
 
 3  Meyrick's  "  History  of  Cardiganshire,"  p.  158. 
 
NONCONFORMITY  IN  WALES. 
 
 II9 
 
 parish,  and  an  itinerant  preacher  during  the  interregnum.  The 
 time  of  his  death  is  unknown ;  but  he  was  called  to  his  rest  some 
 time  before  the  storm  of  St.  Bartholomew's  day,  1662.  In  the 
 year  1658  he  published  a  small  volume,  in  the  English  lan- 
 guage, entitled  ''Christ's  Valedictions;  or,  Sacred  Observations 
 on  the  Last  Words  of  our  Saviour  delivered  on  the  Cross." 
 This,  we  believe,  is  the  only  work  which  he  ever  wrote.  The 
 smooth  and  natural  style  in  which  it  is  written,  the  striking 
 illustrations  with  which  it  abounds,  and  the  evangelical  tone 
 and  holy  unction  which  pervade  it,  prove  that  the  author  must 
 have  been  a  most  efficient  minister  of  the  gospel. 
 
 Evan  Bowen  had  been  for  some  years  an  itinerant  preacher, 
 and  on  the  12th  of  March,  1653,  was  appointed  the  settled 
 minister  of  the  parish  of  Llanafanfawr,  in  the  county  of  Brecon. 
 Dr.  Walker  says  that  he  was  fifty-five  years  of  age  at  that  time ; 
 that  he  was  a  mason  by  occupation ;  and  that  he  was  ignorant 
 of  the  English  language.  All  these  charges,  if  true,  would  not 
 prove  his  unfitness  to  be  the  minister  of  that  mountainous  parish. 
 It  is  quite  possible  that  he  is  the  person  referred  to  in  the 
 "  Examen  et  Purgamen  Vavasoris,"  page  17,  as  "a  man  of  such 
 excellent  gifts  and  dexterous  faculty  in  his  own  language,  that 
 the  Lord  hath  made  him  instrumental  in  the  conversion  of 
 divers  Welsh  people."'  He  was  the  founder  of  the  Congrega- 
 tional church  at  Troedrhiwdalar,  in  the  parish  of  Llanafanfawr, 
 which,  from  his  time  to  the  present  day,  has  been  a  remarkably 
 peaceable  and  flourishing  church.  The  Rev.  David  Williams 
 presided  over  it  from  the  year  1803  to  1874,  when  he  died  in 
 the  96th  year  of  his  age ;  and  his  predecessor,  the  Rev.  Isaac 
 Price,  for  fifty-five  years.  Mr.  Bowen  died  about  or  before  the 
 Restoration.1 
 
 It  is  impossible  to  form  a  correct  idea  of  the  number  of  Non- 
 conformists in  Wales  at  the  close  of  this  period.  The  gathered 
 churches,  as  we  have  already  seen,  were  above  twenty  in  number, 
 containing  from  two  to  five  hundred  members  each ;  but  this 
 number  is  not,  by  any  means,  an  infallible  datum  from  which  an 
 estimate  of  the  strength  of  Nonconformity  at  that  time  may  be 
 
 1  Walker's  "  Sufferings  of  the  Clergy,"  parti,  p.  161  ;  part  ii.  p.  409.  "  Hanes 
 Cymru  gan  Carnhuanawc,"  p.  790. 
 
120       HISTORY  OF  PROTESTANT  NONCONFORMITY  IN  WALES. 
 
 taken,  as  some  of  the  ministers  and  several  of  the  members 
 of  those  churches  conformed  in  1662;  while,  on  the  other  hand, 
 a  large  number  of  ministers  and  a  vast  multitude  of  people,  who 
 were  not  actual  members  of  those  societies,  became  decided 
 Nonconformists  when  the  Act  of  Uniformity  was  enforced. 
 This  period  was  properly  the  seed-time  of  Nonconformity. 
 During  the  succeeding  periods  we  shall  see  the  seed  then  sown 
 taking  root,  and  gradually  growing,  amidst  all  the  storm  of 
 persecution,  into  an  abundant  harvest. 
 
CHAPTER  III. 
 
 FROM  THE  ACT  OF  UNIFORMITY  TO  THE  REVOLUTION, 
 A.D.  1662  1688. 
 
 Character  of  the  Welsh  Episcopal  Clergy  and  Gentry  at  the  Restoration — The 
 Act  of  Uniformity — The  Ministers  and  Preachers  silenced  or  ejected  in  the 
 Principality— in  Breconshire — in  Cardiganshire — in  Caermarthenshire — in 
 Carnarvonshire — in  Denbighshire — in  Flintshire — in  Glamorganshire — in 
 Merionethshire — in  Monmouthshire — in  Montgomeryshire — in  Pembroke- 
 shire— in  Radnorshire — Successful  Labours  of  the  Propagators — Presby- 
 terianism — The  Conventicle  Act — The  Five  Mile,  and  the  Test  and  Cor- 
 poration Acts — Sufferings  of  the  Welsh  Nonconformists  under  these  Acts 
 — Conventicles  in  Wales  in  1669 — Indulgence  granted  by  Charles  II. — 
 Number  of  the  Welsh  Nonconforming  Churches  in  1675 — Activity  of  the 
 Nonconformists — Welsh  Books  published  by  them — Thomas  Gouge,  his 
 Labours  and  Sufferings  in  Wales — Bishop  Lloyd  and  the  Nonconformists 
 — Public  Discussions  at  Llanfyllin  and  Oswestry — Indulgence  granted  by 
 James  II.  in  1687 — Biographical  Sketches  of  Henry  Maurice,  Stephen 
 Hughes,  Peregrine  Phillips,  William  Jones,  Samuel  Jones. 
 
 T  has  already  been  stated  that  a  large  number  of 
 ministers  in  Wales  were  deprived  of  their  livings,  or 
 silenced,  at  or  soon  after  the  Restoration ;  that 
 some  of  them  had  been  cruelly  persecuted  before 
 the  King  had  actually  ascended  the  throne  ;  and  that  this 
 greediness  to  persecute  arose  from  the  deep-rooted  enmity  of 
 the  Episcopal  clergy,  and  the  generality  of  the  gentry,  to  Puri- 
 tanism. Mr.  Samuel  Jones,  of  Brynllwarch,  one  of  the  most 
 learned  and  moderate  of  the  Welsh  Nonconformists,  in  a  letter 
 to  Mr.  Richard  Baxter,  dated  April  29,  1661,  gives  the  fol- 
 lowing account  of  his  countrymen  at  that  time  :  "  This  only  I 
 shall  say,  that  from  those  sad  instances  that  occur  in  the  most 
 
122 
 
 HISTORY  OF  PROTESTANT 
 
 reformed  parts  and  cities  of  the  nation,  you  may  take  aim  what 
 to  conclude  of  these  rude  and  darker  corners,  where  generally 
 the  very  form  of  godliness  is  as  much  hated  as  the  power  of  it 
 is  little  understood.  We  bless  the  Lord,  and  pray  Him  to  bless 
 His  Majesty,  for  that  liberty  we  have  hitherto  enjoyed  in  the 
 free  exercise  of  our  ministry.  A  blessed  respite  His  Majesty's 
 declaration  afforded  us,  though  against  the  hearts  of  those 
 among  whom  we  live.  Oh,  how  many  a  mouth  hath  it  kept 
 open  powerfully,  indeed,  and  as  it  were  valedictorily,  to  preach 
 the  blessed  gospel  to  the  consciences  of  the  poor,  mad,  wild, 
 dead  people,  who  otherwise  had  been  stopped,  to  the  joy  and 
 rejoicings  of  the  hearts  of  many  profane  ones.  Well,  yet  we 
 have  hopes  in  a  good  God  and  a  gracious  King  ;  and  though 
 the  ark  of  the  Church  should  be  tossed  from  one  exteme  to 
 the  other,  when  God  Himself  is  both  master  of  the  storm  and 
 anchor  to  it,  it  shall  at  length  rest  upon  Ararat."  1 
 
 The  Act  of  Uniformity,  which  was  passed  on  the  19th  of 
 May,  1662,  came  in  force  on  the  24th  of  August  following.  By 
 this  Act  every  minister,  in  order  to  be  qualified  to  hold  a  living, 
 or  to  conduct  any  public  religious  service  legally,  was  required, 
 if  not  episcopally  ordained  before,  to  submit  to  be  re-ordained ; 
 to  declare  his  unfeigned  assent  and  consent  to  everything  con- 
 tained in  the  Book  of  Common  Prayer,  as  consistent  with  the 
 Word  of  God  j  to  take  the  oath  of  canonical  obedience  ;  to  en- 
 gage not  to  advocate  any  change  in  the  constitution  of  either 
 Church  or  State ;  and  to  hold  it  unlawful,  upon  any  pretence 
 whatsoever,  to  take  up  arms  against  the  King. 
 
 This  tyrannical  and  iniquitous  ordinance,  as  one  of  its  pro- 
 moters confessed,  was  intended  to  make  all  Non-Episcopal 
 ministers  either  Nonconformists  or  knaves.  Happily  for  the 
 credit  of  religion,  and  the  security  of  the  civil  and  religious 
 liberty  of  the  kingdom,  there  were  in  England  and  Wales  at  this 
 time  above  two  thousand  conscientious  ministers,  who,  rather 
 than  unman  themselves,  and  violate  their  consciences,  by  tamely 
 submitting  to  the  absurd  terms  of  conformity  imposed  by  this 
 Act,  preferred  ejectment,  imprisonment,  poverty,  and  suffering 
 in  every  form.    Wales,  dark  and  irreligious  as  it  was,  furnished 
 
 *  Baxter's  MSS.  vol.  iii.  p.  38. 
 
NONCONFORMITY  IN  WALES. 
 
 I23 
 
 a  respectable  proportion  of  this  noble  band  of  Nonconformist 
 confessors. 
 
 The  following  list  of  the  ministers  and  itinerant  preachers  in 
 the  Principality,  who  were  either  silenced  after  the  Restoration, 
 or  ejected  by  the  Act  of  Uniformity,  is  as  complete  as  it  can 
 be  made ;  but  it  is  almost  certain  that  several  other  worthy 
 men,  of  whom  no  record  has  been  preserved,  were  amongst  the 
 sufferers. 
 
 Anglesea. 
 
 This  is  the  only  Welsh  county  in  which  we  find  no  Noncon- 
 formist in  1662  ;  but  at  the  present  time  there  is  no  part  of  the 
 Principality  where  Nonconformity  is  stronger,  more  influential, 
 and  respectable  than  here. 
 
 Breconshire. 
 
 Mr.  John  Edwards  was  ejected  from  Cathedine.  We  are 
 inclined  to  think,  contrary  to  Dr.  Calamy,  that  this  person  is 
 the  same  as  the  John  Edwards  of  Llangors,  mentioned  by  Dr. 
 Walker  (part  i.  160,  and  part  ii.  258).  As  Llangors  and  Cathe- 
 dine are  within  two  miles  of  each  other,  it  is  not  probable  that 
 the  Commissioners  would  have  stationed  two  preachers  in  such 
 a  thinly-populated  district,  when  there  was  such  a  scarcity  of 
 preachers.  Mr.  Edwards  was  an  Antipaedobaptist.  He  took 
 a  part  in  the  baptismal  discussion  at  Abergavenny  in  1653.  In 
 the  year  1689  he  was  member  of  a  mixed  communion  church 
 at  Llangwm  and  Abergavenny;  and  at  that  time  he  is  described 
 as  "  an  ancient  disciple,  and  faithful  in  his  office,  but  indigent 
 in  his  circumstances."  Dr.  Walker  has  nothing  worse  to  say  of 
 him  than  that  he  was  a  shoemaker. 1 
 
 Mr.  David  William  Probert  was  ejected  from  Llandefeilog. 
 Of  this  good  man  we  have  no  account  whatever  to  give.  Dr. 
 Walker  says  that  he  was  a  ploughman;  but,  notwithstanding  that, 
 he  might  have  been  an  efficient  preacher. 
 
 Mr.  Eli  as  Harry  was  ejected  from  Patrishw,  near  Crick  - 
 howell.  Dr.  Walker  calls  him  a  weaver.  What  became  of  him 
 after  his  ejectment  is  unknown. 
 
 Mr.  Thomas  Evans  was  an  itinerant  preacher  of  the  Anti- 
 
 1  "  Hanes  y  Bedyddwyr, "  Appendix,  p.  6. 
 
124 
 
 HISTORY  OF  PROTESTANT 
 
 paedobaptist  denomination.  He  was  sent  out  by  the  Commis- 
 sioners under  the  Act  for  the  Propagation  of  the  Gospel  in  Wales, 
 in  the  year  1653,  at  a  salary  of  £30  per  annum.  He  died  in 
 the  year  1688,  after  suffering  imprisonments,  and  various  an- 
 noyances and  losses,  on  account  of  his  Nonconformity.  Several 
 of  his  descendants  became  eminent  Antipsedobaptist  ministers. 
 Hugh  Evans,  A.M.,  of  Bristol,  was  his  grandson ;  and  Dr.  Caleb 
 Evans  his  great-grandson.1 
 
 Mr.  Thomas  Watkins  lived  in  this  county,  in  the  neighbour- 
 hood of  Hay,  and  was  an  Antipoedobaptist.  It  appears  that 
 he  was  an  itinerant  preacher  some  years  before  the  Restoration. 
 Soon  after  he  became  the  settled  minister  of  the  strict  com- 
 munion church,  which  met  at  different  places  about  Olchon  in 
 Herefordshire,  and  Hay  in  Breconshire.  He  was  very  active, 
 useful,  and  influential.    He  died  in  the  year  1694.2 
 
 Mr.  Thomas  Parry  was  another  Antipaedobaptist,  and  a 
 very  useful  preacher  in  this  county.  He  was  an  intimate  friend 
 of  Mr.  V.  Powell,  and  occasionally  accompanied  him  in  his 
 preaching  excursions.  Mr.  Parry  was  present  at  the  Association 
 held  at  Abergavenny  in  1653,  and  had  been  enabled  to  bear 
 his  testimony  during  the  persecuting  reigns  of  Kings  Charles  II. 
 and  James  II.  He  lived  to  a  very  advanced  age,  and  died  in 
 the  year  1709.3 
 
 Mr.  Henry  Maurice,  though  ejected  in  Shropshire,  spent 
 most  of  his  time  from  his  ejectment  to  his  death  in  this  county. 
 See  the  biographical  sketches  at  the  end  of  this  chapter. 
 
 Cardiganshire. 
 
 Mr.  John  Evans  was  a  native  of  this  county,  and  was  ejected 
 from  Bangor  and  Henllan,  near  Newcastle  Emlyn.  "  He  was 
 converted  in  a  remarkable  manner.  Having  been  profaning 
 the  sabbath  in  the  morning,  he  heard  a  sermon  in  the  evening, 
 which  was  the  means  of  his  becoming  a  new  man.  In  process 
 of  time  he  was  called  to  the  ministry,  and  ordained  by  presby- 
 ters.   Griffith  Morgan,  the  ejected  Rector  of  these  parishes,  in 
 
 1  '*  Hanes  y  Bedyddwyr,"  pp.  33,  123-4. 
 3  Ibid.  p.  75.  3  ibid.  pp.  79,  80. 
 
XOXCOXFORMITY 
 
 IX  WALES. 
 
 his  petition  for  his  restoration  states  that  he  had  been  ejected 
 in  1650,  and  that  John  Evans,  a  shoemaker  and  an  illiterate 
 man,  officiated  here  for  the  last  three  years.  The  petition  was 
 presented  June  23,  1660.1  Though  his  acquired  furniture 
 was  not  remarkable,  his  zeal  was  great.  He  was  indefatigably 
 diligent,  and  his  labours  were  crowned  with  success.  He  served 
 the  congregation  at  Cellan,  near  Lampeter,  several  years. 
 His  great  patron,  David  Lloyd  Gwynne,  offered  him  a  rich  par- 
 sonage, but  he  durst  not  accept  it.  He  died  soon  after  the 
 Uniformity  Act  took  place."2  Mr.  Palmer  confounds  this  Mr. 
 John  Evans  with  Mr.  John  Evans  of  Wrexham,  the  father  of 
 Dr.  John  Evans,  the  author  of  the  Sermons  on  the  Christian 
 Temper  ;  but  they  were  different  persons. 
 
 Mr.  Charles  Price,  ejected  from  Cardigan,  was  a  native 
 of  Radnorshire.  "  He  preached  some  years  in  this  county  as 
 an  itinerant.  He  was  diligent  in  his  public  work,  and  edifying 
 in  his  private  discourse.  After  the  Restoration  he  went  to 
 England,  and  lived  and  died  at  Hammersmith."  3  Mr.  Price 
 was  the  founder  and  first  pastor  of  the  Congregational  church 
 which  now  meets  at  Llechryd,  near  Cardigan.4 
 
 Mr.  David  Joxes,  ejected  from  Llanbadarnfawr,  was  a  native 
 of  this  county.  He  was  educated  at  Oxford,  and  matriculated 
 at  Christchurch  on  the  10th  of  November,  1654.  He  is  de- 
 scribed as  "a  man  of  good  learning;  a  plain  and  successful 
 preacher,  and  ordained  by  presbyters.  When  he  was  ejected,  he 
 maintained  himself  and  his  family  by  keeping  a  grammar  school, 
 preaching  as  he  had  opportunity,  for  which  he  was  several  times 
 in  trouble.  He  died  of  consumption,  with  a  joyful  hope  and  a 
 steady  trust  in  God."  In  1675  ne  was  residing  in  the  parish 
 of  Penbryn  ;  and  his  name  is  mentioned  as  the  pastor  of  the 
 Congregational  churches  at  Cilgwyn,  and  other  places  in 
 Cardiganshire,  as  late  as  the  year  1694.  The  time  of  his  death 
 is  unknown.5 
 
 Mr.  Evax  Hughes,  ejected  from  Llandefriog,  was  "  born  in 
 
 1  Journals  of  the  House  of  Lords,  vol.  ix. 
 
 *  Palmer's  "Nonconformist's  Memorial,"  vol.  iii.  p.  496. 
 
 3  Ibid.  vol.  iii.  p.  496.  4  "  Broadmead  Records,"  p.  517. 
 
 5  Palmer,  vol.  iii.  p.  469.    Cilgwyn  Church  Book. 
 
126 
 
 HISTORY  OF  PROTESTANT 
 
 this  county,  and  ordained  by  presbyters.  He  was  a  very  plain 
 and  affectionate  preacher,  and  was  useful  to  many.  He  had 
 various  trials  and  difficulties ;  but  his  patience  was  exemplary. 
 Though  he  was  low  in  the  world,  he  was  contented  and  easy." 
 He  is  mentioned  in  1694  as  "a  teaching  elder"  in  the  churches 
 at  Cilgvvyn,  Caeronen,  &cl 
 
 Mr.  Lewis  Price  was  ejected  from  Llangunllo. 
 
 Mr.  Richard  Davies  was  ejected  from  Penbryn. 
 
 Mr.  John  Harries  was  ejected  from  Tregaron.  We  may 
 infer,  from  what  Dr.  Walker  says,  that  he  exercised  his  ministry 
 as  an  itinerant  preacher,  in  the  counties  of  Brecon  and  Radnor, 
 for  some  time.  It  is  not  known  when  he  settled  in  this  county, 
 or  what  became  of  him  after  his  ejectment. 
 
 Mr.  John  Hanmer  was  a  native  of  Radnorshire.  He  is 
 also  mentioned  by  Dr.  Walker  as  receiving  a  salary  from  the 
 Commissioners  as  an  itinerant  preacher  in  the  counties  of 
 Brecon  and  Radnor.  After  his  ejectment,  "  he  served  the 
 congregation  at  Cellan,  with  great  humility  and  success,  several 
 years.  Meeting  with  troubles,  he  went  into  his  own  county, 
 but  did  not  give  over  preaching  to  his  dying  day.  He  lived  to 
 a  good  old  age." 2 
 
 Mr.  Roderick  Thomas. — "  He  was  designed  and  brought 
 up  for  the  ministry  in  the  Church  of  England,  but  his  thoughts 
 afterwards  took  another  turn.  He  and  Mr.  Evan  Hughes  were 
 ordained  together  by  presbyters.  For  some  years  he  served  the 
 parish  of  Lla?ifthangel  y  Croyddyn,  in  this  county.  He  was 
 once  prevailed  with  by  his  friends  to  read  the  English  liturgy, 
 but  was  troubled  for  it  ever  after,  and  would  never  do  it  any 
 more."  3 
 
 Mr.  Morgan  Howell  was  an  eminent  preacher  in  this 
 county.  He  was  a  native  of  Bettwsbledrws,  near  Lampeter. 
 We  have  already  given  an  account  of  his  remarkable  conversion, 
 in  our  biographical  sketch  of  Mr.  Walter  Cradock,  in  Chapter  I. 
 He  joined  the  Congregational  church  in  Cardiganshire,  then 
 under  the  pastoral  care  of  Mr.  Rees  Powell,  of  Lampeter, 
 in  February,  1654,  and  not  long  after  began  to  exercise  his 
 
 1  Palmer,  vol.  iii.  p.  496. 
 
 2  Ibid.  p.  496.  5  Ibid.  vol.  iii.  p.  497. 
 
NONCONFORMITY  IN  WALES. 
 
 1  -7 
 
 gifts  as  a  preacher.  He  was  a  teaching  elder  in  the  churches 
 at  Cilgwvn,  Caeronen,  Crug  y  maen,  <Scc,  in  the  year  1694. 
 It  is  probable  that  he  died  before  the  close  of  the  seventeenth 
 century. 1 
 
 Mr.  Rees  Powell,  of  Lampeter ;  Mr.  Roderick  Davies,  of 
 Llanllwchhaiarn  :  and  Mr.  Thomas  Evans,  of  Ystrad,  were  for 
 some  time  deprived  of  their  livings,  but  afterwards  conformed. 
 
 CARMARTHENSHIRE. 
 
 Mr.  William  Jones  was  ejected  from  Cilmaenllwyd.  (See 
 the  biographical  sketches  at  the  end  of  this  chapter.) 
 
 Mr.  David  Jones  was  ejected  from  Llandyssilio.  He  was  a 
 most  excellent  and  useful  minister,  and  one  of  the  greatest 
 benefactors  of  his  country  in  that  age.  His  labours  in  diffusing 
 the  Bible  and  other  religious  books  in  the  Welsh  language,  will 
 come  under  our  notice  in  a  subsequent  part  of  this  chapter. 
 Owing  to  the  culpable  neglect  of  his  surviving  contemporaries, 
 we  are  not  able  to  give  any  satisfactory  account  of  his  life, 
 labours,  and  sufferings.  After  his  ejectment,  he  laboured,  in 
 connection  with  Mr.  Stephen  Hughes,  in  different  parts  of  the 
 counties  of  Caermarthen  and  Glamorgan,  especially  about  Capel 
 Isaac  and  Llanedi,  in  Caermarthenshire.  We  find  in  the 
 "Broadmead  Records''  (pp.  456-7),  that  he  visited  Bristol  in 
 1682,  where  he  preached  twice,  notwithstanding  the  imminent 
 danger  to  which  he  exposed  himself  by  so  doing.  He  was  then 
 residing  at  Swansea,  where  he  probably  ended  his  days  some 
 time  after  the  year  1690.  <;  Though  he  was  taking  pains  to  do 
 good  to  souls  in  this  barren  country,  yet  he  met  with  great 
 difficulties  and  much  opposition.  Once  a  writ  de  excommuni- 
 cato capiendo  was  out  against  him."  2  Mr.  Moses  Williams,  vicar 
 of  Devynnock,  writes  bitterly,  and  charges  him  with  having 
 gain  more  than  religion  at  heart,  since  he  would  not  incur  the 
 expense  of  publishing  the  Book  of  Common  Prayer  and  the 
 Apocrypha  with  his  edition  of  the  Welsh  Bible  in  1690.3 
 
 1  Cilgwvn  Church  Book. 
 
 *  "HanesCrefvdd  yn  Nghymru,  gan  D.  Peter,"  p.  563.  Calamy"s  "Continua- 
 tion," vol.  ii.  p.  845.    Capel  Isaac  Church  Book. 
 3  Add.  MSS.  British  Museum,  No.  14.952,  p.  7. 
 
128 
 
 HISTORY  OF  PROTESTANT 
 
 Mr.  John  Powell  was  ejected  from  Llangyndeirn. 
 
 Mr.  David  Price  was  ejected  from  Llangynwr. 
 
 Mr.  Meredith  Davies  was  ejected  from  Llanon.  He  as- 
 sisted Mr.  Stephen  Hughes  for  some  time  in  this  county,  and 
 then  removed  to  Gower,  in  Glamorganshire,  where  he  probably 
 died.1 
 
 Mr".  James  Davies,  ejected  from  Merthyr,  near  Caermarthen, 
 "  was  a  native  of  Radnorshire.  A  humble,  modest  man,  who 
 had  a  good  share  of  school  learning,  and  was  regularly  ordained. 
 He  left  a  good  living,  though  he  had  nothing  to  trust  to  but 
 the  providence  of  God  for  his  livelihood.  For  some  time  he 
 maintained  his  family  by  keeping  a  grammar  school,  and  often 
 preached  gratis  up  and  down  the  country.  He  afterwards 
 served  the  flock  allotted  him  in  the  lower  part  of  Cardiganshire, 
 and  the  upper  part  of  Pembrokeshire,  in  the  heat  of  persecution, 
 as  well  as  in  the  time  of  liberty.  He  was  a  hard  student,  ever 
 intent  upon  improving  himself,  and  was  very  kind  and  respect- 
 ful to  all  the  sincere  lovers  of  Christ.  His  sermons  were  solid, 
 clear,  and  affectionate,  and  they  were  eminently  attended  with 
 a  blessing.  He  bore  many  afflictions  patiently,  and  at  last  died 
 comfortably,  much  lamented  by  all  that  knew  him.  "Walker 
 says  he  was  a  labourer ;  if  so,  his  attainments  were  the  more 
 extraordinary."  2  The  time  of  his  death  is  unknown.  He  was 
 alive  in  the  year  1675.3 
 
 Mr.  Stephen  Hughes  was  ejected  from  Meidrym.  (See 
 the  biographical  sketches  at  the  end  of  this  chapter.) 
 
 Mr.  Rees  Protheroe,  or  Prytherch.  (See  biographical 
 sketches  at  the  end  of  Chapter  IV.) 
 
 Mr.  Philip  Lewis  was  an  itinerant  preacher  in  this  county, 
 and  continued  a  Nonconformist. 
 
 Mr.  William  Thomas  was  also  an  itinerant  preacher  in  this 
 county.  He  was  an  Antipasdobaptist,  and  a  member  of  Mr. 
 John  Myles's  church  at  Ilston.  He  was  one  of  the  elders  or 
 messengers  of  that  church  to  the  Association  held  at  Aberga- 
 venny in  1653,  where  he  was  appointed  to  preach  at  or  about 
 
 1  ,;  Hanes  Crefydd  yn  Nghymru,  gan  D.  Peter,"  p.  563. 
 
 2  Palmer,  vol.  iii.  p.  498. 
 
 3  "  Broadmead  Records,"  p.  517. 
 
NONCONFORMITY  IN  WALES. 
 
 129 
 
 the  town  of  Caermarthen  for  one  week  every  month.  It  is 
 probable  that  he  settled  in  this  county  from  that  time,  until  he 
 was  driven  away  by  persecution.  Some  time  after  1662  he 
 settled  at  Llantrissant,  in  Monmouthshire,  where  he  married  a 
 daughter  of  Mr.  George  Morgan,  of  that  parish.  He  had  a 
 considerable  number  of  respectable  people  under  his  pastoral 
 care  at  Llantrissant,  Llangwm,  Llangibby,  Llandegveth,  and 
 Usk.  He  is  mentioned  in  the  "  Broadmead  Records  "  (p.  92) 
 as  having  been  sent  for  to  Bristol  to  baptize  fourteen  persons, 
 in  March,  1667,  the  pastor  of  the  church  at  Broadmead  at 
 that  time  being  in  too  delicate  a  state  of  health  to  go  into  the 
 water.  Mr.  Thomas  died  on  the  26th  of  July,  167 1,  being 
 then  a  comparatively  young  man.  The  editor  of  the  "  Broad- 
 mead Records,"  after  the  Rev.  Joshua  Thomas,  confounds 
 Llantrissant  in  Monmouthshire  with  Llantrissant  in  Glamorgan- 
 shire. The  church  at  the  former  of  these  places  was  a  branch 
 of  Mr.  Wroth's  church,  and  was  probably,  at  its  formation,  made 
 up  exclusively  of  Psedobaptists,  and  even  after  Mr.  Thomas's 
 death  it  was  an  open  communion  society;  while  the  church 
 at  the  latter  place  was  a  strict  communion  society  from  the 
 beginning.  It  was  this  church  that  sent  messengers  to  the 
 general  meeting  at  Abergavenny  in  1653,  and  not  the  one  at 
 Llantrissant  in  Monmouthshire.1 
 
 Mr.  Morris  Meredith,  who  held  out  for  some  time,  after- 
 wards conformed. 
 
 Caernarvonshire. 
 
 Mr.  John  Williams  is  the  only  Nonconformist  in  this  county 
 of  whom  we  have  any  account.  Calamy  does  not  name  the 
 parish  from  which  he  was  ejected.  Some  suppose  that  it  was 
 Llandwrog,  and  others  that  it  was  Ynyscynhaiarn,  near  Port- 
 madoc.  Mr.  Williams  gathered  a  Congregational  church  in 
 this  county  in  Cromwell's  time,  which,  after  passing  through  the 
 fiery  ordeal  of  persecution,  and  undergoing  the  various  changes 
 of  time,  continues  to  this  day  in  a  flourishing  condition. 
 From  time  to  time  branches  of  it  were  formed  into  distinct 
 
 1  Thomas's  "  History  of  the  Welsh  Association,"  p.  19.  The  Lambeth  MSS. 
 vol.  639.    "  Broadmead  Records,"  pp.  90-92. 
 
 10 
 
130 
 
 HISTORY  OF  PROTESTANT 
 
 churches  in  different  parts  of  this  county  and  in  Anglesea. 
 After  his  ejectment  Mr.  Williams  went  to  London,  to  escape, 
 it  is  supposed,  from  the  violence  of  persecution  •  but  such  was 
 his  sense  of  duty,  and  sympathy  with  his  persecuted  friends, 
 that  he  soon  returned,  though  at  the  peril  of  his  life.  He 
 bore  his  full  share  of  the  troubles  of  those  days,  and  died  in  the 
 year  1674,  of  the  tertian  ague.  "He  was  an  ingenious  and 
 learned  man,  and  a  good  preacher.  He  preached  gratis 
 wherever  he  had  an  opportunity,"  not  only  in  his  own 
 county,  but  also  in  the  counties  of  Merioneth,  Denbigh,  and 
 Flint.1 
 
 When  Mr.  Williams  arrived  in  London  in  1662,  a  Mr.  Hart, 
 a  gentleman  in  Kent,  engaged  him  as  his  domestic  chaplain. 
 In  October,  1663,  tne  Deputy-Lieutenants  of  Caernarvonshire 
 sent  a  letter  to  Sir  Henry  Bennett,  Secretary  of  State,  alleged 
 to  have  been  written  by  John  Williams  to  Richard  Edwards, 
 Esq.,  of  Nanhoron,  and  intercepted  by  them  at  the  post-office. 
 That  letter  contained  treasonable  expressions.  On  its  receipt, 
 Sir  H.  Bennett  at  once  issued  warrants  to  apprehend  both 
 Williams  and  Edwards.  Edwards  happened  to  be  at  the  time 
 in  London,  having  an  important  lawsuit  going  on  respecting 
 some  landed  property  in  Caernarvonshire,  and  Williams,  being 
 in  the  neighbourhood  of  the  metropolis,  when  he  heard  of  the 
 apprehension  of  Edwards,  and  that  a  similar  warrant  was  out 
 against  him,  gave  himself  up  at  once.  At  his  trial  before  Sir 
 H.  Bennett  he  denied  all  knowledge  of  the  intercepted  letter. 
 He  was  then  ordered  in  court  to  write  on  a  slip  of  paper,  and 
 that  writing  was  sent  down  to  Caernarvon  and  the  deputy- 
 lieutenants  were  ordered  to  show  the  intercepted  letter  to 
 respectable  persons  acquainted  with  Williams's  handwriting. 
 Three  gentlemen — Jeffrey  Parry,  Morrice  Griffith,  and  Mark 
 Lloyd,  examined  the  document,  and  deposed  on  their  oaths 
 that  it  was  not  the  handwriting  of  John  Williams.  The  deputy- 
 lieutenants  then  had,  to  their  sad  mortification,  to  send  the 
 depositions  of  these  gentlemen  to  Sir  H.  Bennett,  who  had 
 consequently  nothing  to  do  but  discharge  the  prisoners.  The 
 
 1  Drych  yr  Amseroedd,  gan  R.Jones,  pp.  19-23,  2nd  edition.  Palmer,  vol.  iii. 
 P.  477- 
 
NONCONFORMITY  IN  WALES. 
 
 whole  affair  arose  from  simple  malice  and  a  bitter  persecuting 
 spirit.  The  persons  who  were  guilty  of  this  mean  and  wicked 
 transaction  were  Sir  Thomas  Bulkley,  John  Owen,  Thomas 
 Vaughan,  and  William  Griffith,  of  Lleyn.  Williams  and 
 Edwards  were  kept  prisoners  for  ten  weeks,  and  their  expenses 
 during  that  time  amounted  to  nearly  thirty  pounds  each.1 
 
 Denbighshire. 
 
 Mr.  William  Jones,  ejected  from  Denbigh,  was  a  native  of 
 Merionethshire.  "  After  an  advantageous  education,  he  was 
 settled  at  a  school  at  Ruthin,  from  whence  he  removed  to 
 Denbigh,  where  he  was  chosen  by  the  Governor,  Colonel 
 Twistleton,  to  be  preacher  in  the  castle,  and  about  1648 
 became  minister  of  the  parish.  He  took  a  journey  to  London, 
 to  confer  with  Mr.  Baxter  and  others,  before  the  Uniformity 
 Act  passed,  and  returned  fully  bent  for  Nonconformity,  to 
 which  he  was  most  inclined  before.  When  the  Five  Mile  Act 
 forced  him  from  the  town,  he  found  a  comfortable  retreat  at 
 Plasteg,  in  Flintshire,  a  seat  belonging  to  the  ancient  family  of 
 the  Trevors,  where  some  land  was  generously  allowed  him  by 
 Mr.  Trevor  to  the  value  of  £20  a  year.  Having  lived  there 
 for  several  years,  he  removed  to  the  parish  of  Hope,  where  he 
 died,  in  a  good  old  age,  in  February,  1679,  and  there  he  was 
 buried.  Dr.  Maurice,  of  Abergele,  a  conforming  minister, 
 preached  his  funeral  sermon,  and  gave  him  his  due  character. 
 He  also  penned  the  Latin  inscription  which  is  on  his  grave- 
 stone, and  which  is  highly  honourable  to  his  memory.  Mr. 
 Jones  was  a  person  of  a  sweet  and  pleasant  countenance,  of 
 unquestionable  learning,  prudence,  moderation,  and  piety.  He 
 suffered  three  months'  imprisonment  for  performing  family 
 duty  in  a  gentleman's  house  after  he  was  silenced.  He  could 
 not  think  himself  discharged  from  preaching  by  the  laws  of 
 men,  and  therefore  continued  his  ministry  in  private  as  he 
 had  opportunity.  Being  solicited  by  his  wife  and  relations  to 
 ■conform  on  account  of  his  family,  he  answered,  "  God  will 
 provide  :  none  of  you  will  go  with  me  to  judgment."    He  had 
 
 1  State  Papers,  Charles  II.,  vol.  lxxxv.  pp.  121-2  ;  vol.  lxxxvi.  p.  83. 
 
132 
 
 HISTORY  OF  PROTESTANT 
 
 a  good  report  of  all  men,  and  of  the  truth  itself.  He  trans- 
 lated into  Welsh  Mr.  T.  Gouge's  "Word  to  Sinners  and  Saints," 
 and  his  "  Principles  of  the  Christian  Religion."  Both  these 
 works  were  published  and  distributed  amongst  the  poor  in 
 Wales,  in  the  year  1676.1  Mr.  Jones  is  an  approver  in  the 
 Act  for  the  Propagation  of  the  Gospel  in  Wales. 
 
 Mr.  Richard  Jones  was  ejected  from  the  Free  School  at 
 Denbigh.  "  He  was  born  at  Llansanan,  in  this  county.  He 
 was  a  man  of  ingenuity,  considerable  learning,  and  noted  piety, 
 and  a  very  useful  and  successful  schoolmaster.  He  refused 
 orders  and  preferment,  which  were  offered  him  if  he  would 
 conform.  He  was  awhile  connived  at  in  keeping  a  private 
 school  at  Henllan,  but  at  length  was  hunted  from  thence.  He 
 had  a  vein  of  poetry  in  Latin,  English,  and  Welsh.  He  died 
 at  Denbigh,  August  15,  1673.  Mr.  Roberts,  the  conforming 
 minister  of  the  town,  preached  his  funeral  sermon,  from  those 
 words  of  the  Psalmist —  Woe  is  me,  that  I  sojourn  in  Mesech, 
 &c.  He  translated  several  books  into  Welsh,  particularly  Mr. 
 Baxter's  'Call  to  the  Unconverted,'  and  his  'Now  or  Never;"' 2 
 to  which  may  be  added  Gouge's  ''Christian  Directions  to 
 Walk  with  God,"  published  after  the  translator's  death,  in 
 1675- 
 
 Mr.  Richard  Taylor,  ejected  from  Holt,  was  educated  at 
 Oxford,  under  Mr.  Samuel  Jones,  afterwards  of  Brynllwarch, 
 in  Glamorganshire.  "He  settled  at  this  place  in  1659,  when 
 he  was  very  young.  After  being  silenced  he  continued 
 preaching  twelve  months  in  the  church  gratis,  by  connivance. 
 He  then  removed  to  London,  and  at  length  was  pastor  of  a 
 congregation  at  Barking,  in  Essex,  probably  as  successor  to 
 Edward  Keightley.  He  evidently  held  a  very  high  position  in 
 the  parish  of  Barking,  and  was  a  man  of  wealth  and  influence. 
 He  died  August  12,  1697,  and  was  buried  near  the  pulpit  in 
 the  chancel  of  Barking  church,  where  his  gravestone  still 
 remains,  with  the  inscription,  '  Here  lieth  the  mortal  part 
 of  Mr.  Richard  Taylor,  clerk,  who  died  August  12,  1697.  In 
 ccelo  quies.'' "  3 
 
 1  Palmer,  vol.  iii.  pp.  477-8. 
 
 2  Calamy's  Account,  vol.  ii.  p.  844. 
 
 3  David's  "Annals  of  Evangelical  Nonconformity  in  Essex,"  p.  629. 
 
NONCONFORMITY  IN  WALES. 
 
 133 
 
 Mr,  Jonathan  Roberts,  A.M.,  was  ejected  from  Llanvair, 
 Dyffrynclwyd.  Mr.  Phillip  Henry  gives  him  the  following 
 character  : — "  Mr.  Jonathan  Roberts,  of  Llanvair,  in  Denbigh- 
 shire, my  dear  and  precious  friend,  and  a  faithful  minister  of 
 Christ,  died  at  Mr.  Titus  Thomas's  house,  in  West  Felton,  and 
 was  buried  there  September  26,  1684.  A  true  Nathanael,  an 
 Israelite  indeed,  for  plainness  and  integrity ;  a  silent  sufferer  for 
 his  Nonconformity,  for  which  he  quitted  a  good  living  in  Den- 
 bighshire. He  was  a  learned  man,  a  Master  of  Arts  at  Oxford ; 
 he  died  with  comfort  in  his  Nonconformity,  and  with  a  confi- 
 dence of  a  return  of  mercy  in  God's  due  time.  The  summer 
 before  he  died  he  had  been  at  Oxford,  Cambridge,  and  Lon- 
 don, where  he  heard  and  saw  that  which  much  confirmed 
 him  in  his  dissent."  1  We  learn,  from  an  elegy  on  his  death 
 by  Mr.  Matthew  Henry,  that  he  had  often  been  troubled 
 with  writs,  and  that  he  could  have  no  rest  at  his  own  home, 
 which  probacy  accounts  for  the  fact  of  his  dying  at  a  friend's 
 house.2 
 
 Mr.  Ellis  Rowlands  was  ejected  from  Ruthin.  "At  the 
 time  of  his  ejectment  he  was  occasionally  in  Caernarvonshire, 
 and  was  there  hauled  out  of  the  pulpit  as  he  was  preaching. 
 He  was  a  laborious,  worthy  man ;  but  after  being  silenced  he 
 was  reduced  to  extreme  necessities,  and  a  collection  was  made 
 for  him  at  Denbigh.  His  wife  kept  a  school  in  Caernarvon- 
 shire for  a  livelihood,  and  he  drew  patterns  for  the  girls  to 
 work  by.  He  could  not  be  permitted  a  quiet  abode,  but  was 
 forced  to  flee  into  Cheshire.  He  died  a  Nonconformist,  about 
 the  year  1683."  3  Dr.  Walker  says  that  he  held  the  rectory 
 of  Clynog,  in  Caernarvonshire,  in  1657.  It  is  possible  that 
 that  was  the  place  in  which  he  was  dragged  out  of  the  pulpit. 
 
 Mr.  Ambrose  Mostyn  was  ejected  from  Wrexham.  See 
 Chapter  I. 
 
 Mr.  Ambrose  Lewis,  of  Wrexham,  was  a  candidate  for  the 
 ministry  when  the  Act  of  Uniformity  was  passed.  He  was 
 one  of  Mr.  Phillip  Henry's  intimate  friends,  and  preached  for 
 him  at  Worthenbury,  once  a  month,  for  some  years.  Mr. 
 
 1  M.  Henry's  "  Miscellaneous  Works,"'  vol.  i.  p.  147,  ed.  1833. 
 
 2  Ibid.  vol.  i.  pp.  222-3.  3  Palmer,  vol.  iii.  p.  478. 
 
*34 
 
 HISTORY  OF  PROTESTANT 
 
 Henry  says  of  him,  "Mr.  Lewis  is  a  godly  man,  a  scholar, 
 intending  the  ministry,  approved  of  by  those  who  are  able  to 
 judge ;  desired  often  by  Mr.  Fogg  himself  to  preach,  and  by 
 others."  1  In  a  letter  of  Mr.  James  Owen's  to  Mr.  Phillip 
 Henry,  dated  November  26,  1691,  Mr.  Lewis  is  mentioned  as 
 then  preaching  at  Wrexham,  and  that  is  the  last  account  of 
 him  which  we  have. 
 
 Mr.  Jenkins,  of  Gresford,  afterwards  conformed. 
 
 Flintshire. 
 
 Mr.  Robert  Fogg  was  ejected  from  Bangor  at  the  Restor- 
 ation. "  He  was  a  strong  man,  of  a  stern  countenance,  of 
 warm  passions,  and  of  a  bold  and  zealous  spirit.  He  had 
 some  particular  fancies;  but  his  piety  was  very  eminent. 
 About  the  year  1660,  a  person  came  to  him  to  have  his  child 
 baptized,  and  would  have  it  crossed ;  upon  which  he  pleasantly 
 said  to  the  man,  '  I  will  not  cross  it ;  but  if  you  will  go  to  my 
 son  Rowland,  he  will  cross  it,  and  cross  thee,  and  cross  me  too.' 
 He  died  most  happily  at  Nantwich,  April  21,  1676,  aged  80, 
 and  was  buried  at  Acton."2 
 
 Mr.  Richard  Steel,  A.M.,  was  ejected  from  Hanmere. 
 He  was  born  near  Nantwich,  in  Cheshire,  May  10,  1629,  and 
 was  educated  at  St.  John's  College,  Cambridge.  On  the  5th 
 of  July,  1656,  he  was  incorporated  into  the  University  of 
 Oxford.  He  laboured  with  great  success  in  the  work  of  the 
 ministry  in  various  places,  till  the  providence  of  God  fixed  him 
 in  the  living  of  Hanmere.  He  went  on  comfortably  in  his 
 work  at  that  place  until  the  Restoration,  when  his  troubles 
 began.  When  the  Act  of  Uniformity  came  in  force,  he  was 
 compelled  to  quit  the  living.  He  was  several  times  imprisoned, 
 and  grievously  annoyed  in  various  other  ways.  About  1667 
 he  removed  to  London,  where  he  gathered  a  congregation, 
 which  met  for  several  years  at  Armourers'  Hall,  Coleman 
 Street.  He  finished  his  useful  career  on  the  16th  of  November, 
 1692.  Mr.  Steel  was  an  intimate  friend  of  Mr.  Phillip  Henry. 
 He  assisted  at  his  ordination,  and  afterwards  at  the  ordination 
 
 1  M.  Henry's  "  Miscellaneous  Works,"  vol.  i.  pp.  29,  215. 
 
 2  Palmer,  vol.  iii.  p.  478. 
 
NONCONFORMITY  IN  WALES. 
 
 135 
 
 of  his  son,  Mr.  M.  Henry.1  Mr.  Steel  is  the  author  of  several 
 valuable  works;  a  list  of  them  is  given  by  Wilson. 
 
 Mr.  Phillip  Henry,  A.M.,  was  ejected  from  Worthenbury. 
 He  was  born  in  London,  August  24,  1632.  His  father,  Mr. 
 John  Henry,  was  the  son  of  Mr.  Henry  Williams,  of  Britton 
 Ferry,  near  Neath,  Glamorganshire.  As  the  history  of  this 
 seraphic  man  is  so  well  known,  we  need  not  give  any  further 
 account  of  him  here.  He  finished  his  course  in  peace  on  the 
 24th  of  June,  1696. 
 
 One  Mr.  John  Broster,  in  this  county,  was  for  some  time  a 
 Nonconformist,  but  afterwards  conformed. 
 
 Glamorganshire. 
 
 Mr.  Joshua  Miller  was  ejected  from  St.  Andrew's.  He 
 had  been  a  London  bookseller,  but  was  ejected  merely  because 
 he  could  not  conform.2 
 
 Mr.  Jenkin  Jones  was  ejected  from  Cadoxton,  near  Neath. 
 See  Chapter  II. 
 
 Mr.  Thomas  Proud,  ejected  from  Cheriton,  was  an  Anti- 
 paedobaptist.  He  accompanied  Mr.  John  Myles  to  London 
 in  1649  >  and,  on  their  return,  assisted  him  in  forming  a  strict 
 communion  church  at  Ilston.  This  is  all  the  account  we  are 
 able  to  give  of  him. 
 
 Mr.  Edmund  Ellis,  ejected  from  St.  Fagan's,  near  Cardiff, 
 had  been  a  skinner  in  London  ;  but  it  is  evident  that  he  was 
 a  talented  man,  for,  according  to  Dr.  Walker  (part  ii.  p.  301), 
 the  sequestrators  allowed  him  a  hundred  pounds  a  year  for 
 serving  this  parish.  The  labourers  sent  out  as  itinerant 
 preachers  did  not  receive  above  twenty  or  thirty  pounds  a  year. 
 Another  proof  that  he  was  not  an  ordinary  man  is  the  fact  of 
 his  being  one  of  the  approvers  in  the  Act  for  the  Propagation 
 of  the  Gospel  in  Wales. 
 
 Mr.  John  Myles  was  ejected  from  Ilston  in  1660.  See 
 Chapter  II. 
 
 Mr.  Howell  Thomas,  ejected  from  Glyncorwg,  was  an 
 Antipjedobaptist.     Dr.  Calamy  says  that  he  turned  out  a 
 
 1  Wilson's  "Dissenting  Churches,"  vol.  ii.  pp.  448-456. 
 
 2  Palmer,  vol.  iii.  p.  500. 
 
136 
 
 HISTORY  OF  PROTESTANT 
 
 drunkard  j  but  it  seems  that  he  afterwards  became  a  sober 
 man,  for  he  is  named,  in  1675,  as  a  teacher  in  the  Antipaedo- 
 baptist  church  in  the  western  part  of  Glamorganshire.1 
 
 Mr.  Thomas  Joseph  was  ejected  from  Llangeinwr.  He  was 
 also  an  Antipaedobaptist,  and  a  teacher  in  the  church  in  the 
 western  part  of  Glamorganshire,  in  1675.  Dr.  Calamy  says  of 
 him,  that  "he  spoiled  an  ingenious  husbandman  to  become  an 
 ignorant  preacher,  and  yet  it  was  only  for  Nonconformity  that 
 he  was  ejected."2 
 
 Mr.  Morgan  Jones,  ejected  from  Llanmadock,  was  an 
 Antipaedobaptist  and  a  member  of  Mr.  John  Myles's  church. 
 Dr.  Calamy  calls  him  "an  honest  ploughman,"  and  says, 
 "Had  he  been  cast  out  for  insufficiency,  there  had  been  no 
 room  for  complaint."  Mr.  J.  Thomas,  in  his  "  History  of  the 
 Baptists,"  says  that  he  lived  at  a  place  called  AlltfaWr,  in  the 
 parish  of  Llanon,  Caermarthenshire,  and  both  Mr.  Thomas 
 and  Dr.  Richards  suppose  that  he  was  a  very  learned  man. 
 There  was  another  Morgan  Jones  belonging  to  Mr.  Myles's 
 church,  and  Dr.  Walker  says  that  he  supplied  the  parish  ot 
 Laleston,  near  Bridgend.  He  probably  died  before  the 
 Restoration,  or  conformed,  as  several  of  the  itinerant  preachers 
 did.  The  history  of  Mr.  Morgan  Jones,  of  Llanmadock,  after 
 his  ejectment,  is  unknown. 3 
 
 Mr.  Samuel  Jones,  A.M.,  was  ejected  from  Llangynwyd. 
 See  the  sketches  at  the  end  of  this  chapter. 
 
 Mr.  Henry  Williams  was  ejected  from  Llantrissant.  "  An 
 honest  man,  but  weak.  He  would  take  no  tithes,  and  so 
 received  ^60  per  annum  from  the  Exchequer."  *  He  was 
 assistant  minister  in  the  Nonconformist  church  at  Merthyr 
 Tydvil  as  late  as  the  year  1675.  It:  ls  not  known  when  he 
 died.  The  Lambeth  MSS.  refer  to  him  as  Harry  William 
 Thomas,  who  had  been  a  captain  in  the  army  of  the  Parlia- 
 ment, and  as  one  who  knew  only  the  Welsh  language. 
 
 1  "  Broadmead  Records,"  p.  514. 
 
 2  Calamy,  vol.  ii.  p.  732. 
 
 3 "  Hanes  y  Bedyddwyr,"  pp.  316-17;  Richards's  "Welsh  Nonconformist 
 Memorial,"  pp.  289,  &c. 
 *  Palmer,  vol.  Hi.  p.  502. 
 
NONCONFORMITY  IN  WALES. 
 
 137 
 
 Mr.  John  Powell,  A.M.,  was  ejected  from  St.  Lythian. 
 He  was  the  son  of  Howell  Powell,  of  Tythegston,  near 
 Bridgend.  In  the  eighteenth  year  of  his  age  he  entered  the 
 University  of  Oxford,  and  matriculated  at  Edmund  Hall,  on 
 the  8th  of  May,  1635.  u  He  was  turned  out  in  1660  for  not 
 burying  a  gentleman's  son  according  to  the  liturgy.  Dr. 
 Lloyd,  Bishop  of  Llandaff,  afterwards  offered  him  his  choice 
 of  two  places,  if  he  would  have  conformed,  to  which  he  could 
 not  be  satisfied  to  yield.  He  was  a  meek,  self-denying  man, 
 and  a  very  affectionate  preacher."  He  faithfully  exercised 
 his  ministry,  during  the  heat  of  persecution,  in  the  parishes 
 of  Llanedern,  Eglwysilan,  ^3edwas,  Mynyddislwyn,  and  other 
 places  in  the  counties  of  Monmouth  and  Glamorgan.  We 
 find  his  name  mentioned  as  a  teaching  elder  in  the  Congrega- 
 tional church  at  Mynyddislwyn  in  1675.  He  suffered  much  ; 
 but  death  removed  him  to  a  better  world  on  the  30th  of  April, 
 1691.    Some  of  his  children  inherited  a  blessing.1 
 
 Mr.  William  Thomas,  A.M.,  of  Jesus  College,  Oxford,  was 
 ejected  from  St.  Mary's  Church,  near  Bridgend.  "A  man  of 
 eminent  piety  and  learning.  He  afterwards  kept  a  school  at 
 Swansea." 2 
 
 Mr.  Daniel  Higgs,  A.M.,  was  ejected  in  1661  from  Rhos 
 Sili ;  and  afterwards,  in  1662,  from  Porteinon.  He  was  born 
 at  Chadwitch,  in  Worcestershire.  "  On  his  last  ejectment  he 
 was  forced  to  leave  his  house,  and  wife,  and  seven  children. 
 To  avoid  the  fury  of  the  mob,  he  retired  to  his  father's,  in 
 Worcestershire.  His  father  told  him  he  must  expect  no 
 assistance  or  encouragement  from  him,  unless  he  would 
 conform,  and  urged  upon  him  the  strongest  arguments  he 
 could  think  of;  telling  him  how  miserable  and  abject  a  life  he 
 must  expect  to  lead,  and  what  contempt  he  would  fall  under 
 if  he  did  not,  &c.  He  replied  1  that  he  would  a  thousand 
 times  rather  trust  himself  and  his  family  with  Divine  Provi- 
 dence, than  offer  to  conform  contrary  to  his  conscience.'  He 
 was  once  in  prison  for  Nonconformity.  When  the  storm  was 
 blown  over,  he  became  pastor  to  a  dissenting  congregation  at 
 Swansea,  who  had  a  strong  affection  for  him.    He  was  a  good 
 
 1  Palmer,  vol.  iii.  p.  503.  2  Ibid. 
 
138  HISTORY  OF  PROTESTANT 
 
 scholar,  a  judicious  preacher,  a  vigilant  pastor,  and  a  strict 
 observer  of  church  discipline.  He  was  indefatigable  in  his 
 Master's  work  at  Swansea  and  the  neighbouring  parts.  He 
 preached  constantly  once  a  month  at  a  place  about  ten  miles 
 off.  Once  as  he  was  riding  thither,  having  prepared  a  discourse, 
 his  thoughts  were  so  fixed  on  another  subject  that  he  could 
 not  get  it  out  of  his  mind :  upon  which  he  resolved  to  preach 
 upon  it ;  and  that  proved  one  of  the  most  successful  serm  ons 
 for  doing  good  to  souls  that  he  ever  preached.  His  hard 
 study  and  labours  at  length  brought  on  him  such  disorders  and 
 weakness,  as  almost  incapacitated  him  for  public  service  ;  so 
 that  he  left  his  people,  and  retired  into  Worcestershire.  But 
 there,  though  his  disorder  confined  him,  so  desirous  was  he 
 of  advancing  the  public  welfare,  that  he  undertook  to  teach 
 academical  learning,  in  which  he  took  great  delight,  and  had 
 good  success.  His  indisposition  at  length  wearing  off,  his 
 people  at  Swansea  earnestly  desired  his  return ;  and  he, 
 willing  to  serve  God  and  them  to  the  utmost  of  his  ability, 
 complied.  Not  being  able  to  go  by  land,  he  went  by  sea. 
 But  the  return  of  his  illness  soon  obliged  him  to  take  his  final 
 leave  of  them.  He  again  retired  into  his  own  country,  and 
 preached  as  long  as  he  could  amongst  his  neighbours  in  his 
 own  house,  and  died  in  September,  1691.  A  clergyman  of  the 
 Church  of  England  gave  this  character  of  him  to  one  from 
 whom  Dr.  Calamy  received  it :  '  That  he  was  one  of  the  best 
 scholars,  philosophers,  and  divines  that  he  ever  had  the 
 happiness  to  be  acquainted  with.'  "  1 
 
 Mr.  Marmaduke  Matthews  was  ejected  from  St.  John's, 
 Swansea.    See  Chapter  I. 
 
 Mr.  John  French,  ejected  from  Wenvoe,  was  a  native  of 
 Cardiff.  "He  was  a  good  scholar,  and  substantial  preacher? 
 but  very  defective  in  his  delivery.  After  his  ejectment  he 
 practised  physic  at  Cardiff  with  good  success.  He  always 
 attended  the  public  worship  of  the  church,  and  afterwards 
 preached  at  his  own  house.    He  died  February  28,  1691." 2 
 
 Mr.  George  Seal  was  a  preacher  in  this  county  before  the 
 Uniformity  Act  took  place,  and  a  schoolmaster  at  Cardiff. 
 
 1  Palmer,  vol.  iii.  pp.  503-4.         2  Ibid.  vol.  iii.  p.  505. 
 
NONCONFORMITY  IN  WALES. 
 
 139 
 
 Some  time  after  his  ejectment  he  became  pastor  of  a  congrega- 
 tion at  Marshfield,  in  Gloucestershire."  1 
 
 Mr.  Robert  Thomas,  of  Baglan,  near  Neath,  was  silenced 
 by  the  Act  of  Uniformity.  He  afterwards  became  the  pastor 
 of  the  Congregational  churches  at  Neath,  Blaengwrach,  Llan- 
 gafelach,  &c.  He  discharged  his  pastoral  duties  faithfully  for 
 above  twenty  years,  and  died  about  the  year  1693.  Some 
 of  the  churches  under  his  care  were  made  up  of  "  Indepen- 
 dents, Anabaptists,  and  Catabaptists." 2 
 
 Mr.  Jacob  Christopher  was  another  public  preacher 
 silenced  by  the  Act  of  Uniformity.  He  was  a  teaching  elder 
 in  Mr.  Robert  Thomas's  churches  in  1675.  This  is  all  the 
 account  we  can  give  of  him.  3 
 
 Mr.  Richard  Cradock.  He  lived  in  the  parish  of  Newton 
 Nottage,  and  preached  in  his  own  house  in  the  time  of  perse- 
 cution. He  was  also  a  teaching  elder  in  Mr.  Robert  Thomas's 
 churches  in  1675.  4 
 
 Mr.  David  Davies  resided  at  Neath  when  the  Act  of  Uni- 
 formity came  into  force.  He  was  an  Antipaedobaptist,  and 
 was  admitted  a  member  of  Mr.  John  Myles's  church  in  the 
 year  1949-50.  He  was  a  public  preacher  some  years  before 
 this;  for,  according  to  Dr.  Walker  (part  ii.  p.  228),  he  was 
 chosen  by  the  parishioners  of  Gellygaer  to  be  the  minister  of 
 that  parish,  and  to  be  supported  by  their  free  contributions, 
 about  the  year  1645,  or  soon  after-  It  appears  that  his  con- 
 nection with  the  parish  of  Gellygaer  as  its  minister  terminated 
 when  he  joined  the  Antipaedobaptist  church  at  Ilston ;  for  we 
 find  him  afterwards  appointed  by  the  Association  to  preach 
 and  visit  the  newly  formed  churches  in  different  counties. 
 Mr.  William  Erbery  gives  some  account  of  a  discussion  he  had 
 with  Davies  at  Llantrissant,  in  Glamorganshire.  What  became 
 of  him  after  1662  we  know  not.5 
 
 Mr.  Thomas  Jones  was  another  worthy  man  of  the  Anti- 
 
 1  Palmer,  vol.  iii.  p.  505. 
 
 -  Hanes  Crefydd  yn  Nghymru,  gan  D.  Peter,  p.  6or. 
 
 1  The  Lambeth  MSS.  vol.  639  ;  *'  Broadmead  Records,"  p.  514. 
 
 4  Ibid.  p.  514. 
 
 3  Thomas's  "  History  of  the  Association,"  pp.  6,  7,  19  ;  Erbery's  "Testi- 
 mony," p.  219. 
 
HISTORY  OF  PROTESTANT 
 
 paedobaptist  denomination.  It  does  not  appear  that  he  ever 
 settled  as  the  minister  of  any  parish  ;  but  after  the  Restoration 
 he  became  the  pastor  of  the  church  which  then  met  at  Llan- 
 trissant,  Craig  yr  AUt,  in  the  parish  of  Eglwysilan,  Gellygaer, 
 and  Llanvabon,  in  Glamorganshire.  He  is  described  as  "an 
 honest,  moderate,  useful  man."    He  died  in  1674.1 
 
 Mr.  Lewis  Thomas,  of  the  Moor,  in  the  parish  of  Newton 
 Nottage,  was  an  excellent  man,  and  a  great  sufferer  for  Non- 
 conformity. He  was  for  above  forty  years  the  leading  pastor 
 of  the  Antipaedobaptist  church  which  met  at  Swansea  and  other 
 places  in  the  western  part  of  Glamorganshire.  He  died  on  the 
 2nd  of  March,  1703. 2 
 
 Mr.  Robert  Morgan,  of  Llandilo  Talybout,  was  co-pastor 
 with  Mr.  Lewis  Thomas.  We  find  his  name  in  the  records  of 
 the  Antipaedobaptist  Association  as  early  as  the  year  1653. 
 He  died  in  the  year  1711,  aged  90  years.  3 
 
 M.  Evan  Llewellyn  was  ejected  from  a  school  at  Swansea 
 for  Nonconformity.  It  is  not  known  whether  he  was  a  preacher 
 or  not.4 
 
 Mr.  Evan  Griffiths,  of  Oxwich,  was  ejected,  but  soon  after 
 conformed,  and  became  a  violent  persecutor  of  the  Dissenters. 
 Mr.  Pye,  of  Bishopston,  Mr.  Rees  Davies,  of  St.  Mary-on-the 
 Hill,  Mr.  Hilliar,  of  Newton  Nottage,  and  Mr.  Henry  Nichols, 
 of  Coychurch,  also  conformed,  and  were  restored  to  their 
 livings.5 
 
 Merionethshire. 
 Mr.  Hugh  Owen,  of  Bronyclydwr,  was  the  only  Noncon- 
 formist in  this  county.    See  Chapter  IV. 
 
 Monmouthshire. 
 
 Mr.  John  Abbot  was  ejected  from  St.  Mary's,  Abergavenny. 
 He  was  an  Antipaedobaptist,  and  took  a  part  in  the  baptismal 
 discussion  held  in  that  town  in  1653. 
 
 Mr.  George  Robinson  was  ejected  from  Caerleon.  He  is 
 one  of  the  approvers  in  the  Act  for  the  Propagation  of  the 
 
 1  "  Broadmead  Records,"  p.  515.  2  "  Hanes  y  Bedyddwyr,"  p.  284. 
 
 s  "Hanes  y  Bedyddwyr,"  p.  318.  *  Calamy's  Account,  vol.  ii.  p.  844. 
 
 S  Palmer,  vol.  iii.  p.  505. 
 
NONCONFORMITY  IN  WALES. 
 
 I4I 
 
 Gospel  in  Wales.  In  1672  he  had  a  license  to  preach  as  a  Con- 
 gregationalist  at  the  house  of  George  Morgan,  of  Llantrissant, 
 Monmouthshire.    We  have  no  further  account  to  give  of  him. 
 
 Mr.  Hopkin  Rogers  was  ejected  from  Caerwent.  He  is 
 mentioned  in  the  Lambeth  MSS.  as  a  teacher  in  the  "  conven- 
 ticles "  held  in  this  county  in  1669.  He  probably  died  before 
 1672,  for  his  name  is  not  in  the  list  of  those  who  applied  for 
 licenses  to  preach  in  that  year. 
 
 Mr.  Owen  Morgan  was  ejected  from  a  place  which  Calamy 
 and  Palmer  write  Llanavering,  but  there  is  not  a  parish  of  that 
 name  in  the  county;  Llanvertherine  was  probably  the  place  they 
 meant.  Mr.  Morgan's  name  is  mentioned  in  the  "  Examen  et 
 Purgamen  Vavasoris." 
 
 Mr.  Robins  was  ejected  from  Llangattock.  There  are 
 several  parishes  of  this  name  in  the  county.  It  cannot  now  be 
 ascertained  from  which  of  them  Mr.  Robins  was  ejected. 
 
 Mr.  Williams  was  ejected  from  Llanvapley.  He  is  probably 
 the  "  Charles  Williams,  a  felt  maker,  from  Monmouth,"  whom 
 Dr.  Walker  repeatedly  sneers  at. 
 
 Mr.  Thomas  Barnes  was  ejected  from  Magor.  "  He  was 
 sent  from  the  church  at  Allhallows,  in  London,  to  preach  the 
 Gospel  in  Wales."  After  his  ejectment  he  became  the  pastor 
 of  the  Congregational  church  formed  at  Llanvaches  in  1639, 
 many,  if  not  the  majority  of  whose  members  lived  in  the 
 parish  of  Magor  and  the  adjoining  parishes,  and  continued  in 
 that  capacity  till  his  death  in  1703.  On  Dr.  Owen's  death  he 
 was  invited  to  return  to  London  to  succeed  him,  but  he  pre- 
 ferred to  remain  with  his  persecuted  flock  in  the  country.  The 
 Congregational  Fund  Board  most  liberally  supported  him  in 
 his  declining  years.  The  gentry  and  the  clergy  much  honoured 
 him  for  refusing  to  petition  King  James  against  the  Test.  He 
 was  a  man  of  good  sense,  of  great  integrity,  and  self-denial. 1 
 
 Mr.  Nicholas  Cary  was  ejected  from  Monmouth.  "  After 
 his  ejectment  he  went  to  London,  and  gave  himself  up  to  the 
 study  and  practice  of  physic.  He  had  peculiar  success  in  curing 
 disorders  in  the  eye  and  ear.    He  died  in  Hatton  Garden."  2 
 
 1  Palmer,  vol.  iii.  pp.  505-6.  The  Records  of  the  Congregational  Fund  Board. 
 B  Ibid.  p.  506. 
 
142 
 
 HISTORY  OF  PROTESTANT 
 
 Mr.  Henry  Walter  was  ejected  from  Newport.  See 
 Chapter  I. 
 
 Mr.  Walter  Prosser,  ejected  from  Tredynock,  was  an 
 Antipaedobaptist.  He  was  the  pastor  of  the  newly  formed 
 church  at  Hay,  in  Breconshire,  in  1653,  but  was  considered 
 unsuitable  for  that  locality  on  account  of  his  not  being  able  to 
 preach  in  the  English  language.  He  probably  died  about  1670 
 or  soon  after,  for  his  name  is  not  to  be  found  in  any  record  of 
 a  later  date  than  1669.1 
 
 Mr.  Slums  was  ejected  from  Trelech.  His  name  is  men- 
 tioned in  Besse's  "Sufferings  of  the  Quakers"  as  one  who 
 treated  some  persons  of  that  persuasion  unkindly. 
 
 Mr.  William  Millman  was  ejected  from  some  parish  in 
 this  county.  He  is  mentioned  in  the  Lambeth  MSS.  as  "  one 
 William  Millman,  of  Magor,  a  Sabbatarian  Anabaptist."  Dr. 
 Calamy  says  that  he  settled  some  years  after  his  ejectment  at 
 Tintern,  and  that  he  died  there.  His  death  occurred  some 
 time  after  the  year  1690,  for  he  is  mentioned  then  as  assistant 
 to  Mr.  Quarrell,  at  Llantrissant  and  Liang wm. 2 
 
 Mr.  Watkin  Jones,  of  Sychbant,  in  the  parish  of  Mynydd- 
 islwyn,  was  "a  man  of  substance  and  learning,  and  of  a  credit- 
 able family."  He  was  for  some  years  the  assistant  of  Mr. 
 Henry  Walter,  at  Newport,  Mynyddislwyn,  and  Bedwas.  In 
 1668  he  became  the  pastor  of  that  part  of  Mr.  Walter's  church 
 which  met  at  Gellygrug,  in  the  parish  of  Aberystruth.  This 
 church  consisted  of  "  a  mixture  of  Independents  and  Baptists, 
 who  lovingly  met  together  in  the  service  of  God,  until  one 
 Jenkin  John,  or  John  Jenkin,  a  man  with  one  eye,  from 
 Merthyr  Tydvil,  came  among  them,  and  persuaded  the  Baptists 
 to  separate  from  the  Independents,  much  against  the  minds  of 
 the  Independents,  who  were  sorry  for  the  separation.  The 
 Baptists  afterwards  met  by  themselves  at  the  house  of  Nest 
 John  Rosser,  and  the  Independents  continued  to  meet  at 
 Gellygrug  until  the  death  of  Mr.  Watkin  Jones,  their  pastor, 
 which  took  place  some  time  after  the  year  1692."  3 
 
 1  "  Hanes  y  Bedyddwyr, "  p.  315. 
 
 ■  Thomas's  "  History  of  the  Association,"  p.  22. 
 
 3  Jones's  "  History  of  the  Parish  of  Aberystruth,"  pp.  97,  98. 
 
NONCONFORMITY"  IN  WALES. 
 
 H3 
 
 Mr.  Christopher  Price,  of  Llanfoist,  near  Abergavenny, 
 was  an  excellent  man  of  the  Antipaedobaptist  persuasion. 
 Being  by  profession  a  physician,  he  was  generally  styled  Dr. 
 Price.  It  does  not  appear  that  he  ever  held  any  living  as  the 
 minister  of  a  parish,  but  he  began  to  preach  about  the  year 
 1650,  and  adhered  to  his  principles  as  a  Nonconformist, 
 through  all  the  heat  of  persecution,  until  his  death,  which  took 
 place  in  the  year  1697.  Dr.  Price  never  joined  the  strict  com- 
 munion party,  headed  by  Mr.  Myles,  though  he  coincided  with 
 their  views  of  the  subjects  and  mode  of  baptism.1 
 
 Mr.  William  John  Prichard,  of  Abergavenny,  was  the  first 
 pastor  of  the  Antipaedobaptist  church  at  Llanwenarth  near 
 that  town.  He  was  ordained  in  the  year  1653.  It  appears 
 that  he  was  an  educated  man.  He  was  a  strict  communionist, 
 and  after  the  emigration  of  Mr.  Myles  to  New  England  he 
 became  the  leading  man  in  the  denomination.  He  died  about 
 the  year  1708. 2 
 
 Mr.  Rice  Williams,  of  Newport,  was  a  gentleman  of  high 
 standing.  He  was  not  educated  for  the  ministry,  but  it  appears 
 that  he  often  exercised  his  gifts  as  a  preacher.  Mr.  Walter 
 Cradock,  in  a  letter  to  Cromwell,  dated  March  29,  1652, 
 describes  him  as  uthat  renowned  ancient  saint,  Mr.  Rice 
 Williams,  of  Newport,  being  one  who  hath  served  the  State  in 
 many  places  ;  but  not  gained  a  penny  therefrom."  He  is  one 
 of  the  commissioners  in  the  Act  for  the  Propagation  of  the 
 Gospel  in  Wales.  In  1669  "a  conventicle"  was  regularly 
 held  at  his  house,  and  he  is  mentioned  as  one  of  the  teachers. 
 He  probably  died  soon  after  that  date.3 
 
 Montgomeryshire. 
 
 Mr.  Gabriel  Jones  was  ejected  from  Bettws. 
 
 Mr.  Martin  Grundman  was  ejected  from  Llandysil. 
 *'  Being  in  London  at  the  time  of  the  plague,  he  was  so  poor 
 that  he  was  not  able  to  remove  his  family,  and  was  carried  off 
 by  it.    He  was  a  very  holy,  humble  man,  and  an  able  minister." 
 
 1  Thomas's  "  History  of  the  Association,"  p.  28. 
 
 2  "  Hanes  y  Bedyddwyr,"  p.  186. 
 
 3  Lambeth  MSS.  vol.  639.    "  Letters  addressed  to  Oliver  Cromwell,"  p.  83. 
 
144 
 
 HISTORY  OF  PROTESTANT 
 
 Mr.  Hugh  Rogers  was  ejected  from  Newtown.  Mr.  Phillip 
 Henry  gives  him  the  following  character:  "Mr.  Hugh  Rogers, 
 a  worthy,  faithful  minister  of  Jesus  Christ,  turned  out  for  Non- 
 conformity from  Newtown,  in  Montgomeryshire,  was  buried  at 
 Welshpool,  March  17,  1680.  He  was  looked  upon  as  Congre- 
 gational ;  but  his  declared  judgment  was — 4  That  ministers 
 ought  to  be  ordained  by  ministers,  and  to  give  themselves 
 wholly  to  that  work ;  and  that  none  but  ministers  have 
 authority  to  preach  and  govern  in  a  constituted  church ;  and 
 that  Christ's  ministers  are  His  ministers  in  all  places ;  and  that 
 where  the  Word  of  Christ  is  preached,  and  His  sacraments 
 administered,  there  is  a  true  church.'  He  was  a  man  of  ex- 
 cellent converse,  and  whose  peculiar  felicity  lay  in  pleasant  and 
 edifying  discourse."  1 
 
 Mr.  Nathaniel  Ravens  was  ejected  from  Welshpool. 
 
 Mr.  Henry  Williams,  of  the  Yscafell,  near  Newtown, 
 was  an  itinerant  preacher.  "  Being  disabled  from  the  public 
 exercise  of  his  ministry  in  1662,  he  continued  to  preach  more 
 privately  in  several  parts  of  this  county  as  he  had  opportunity. 
 He  was  an  upright  man,  very  active  for  God,  and  a  lively 
 preacher.  He  suffered  much  for  the  sake  of  a  good  conscience, 
 both  by  imprisonments  and  spoiling  of  his  goods ;  but  he 
 endured  all  patiently,  and  went  on  doing  the  work  of  the  Lord 
 in  the  most  difficult  times.  He  subsisted  on  a  small  estate  of 
 his  own,  and  preached  the  Gospel  freely  to  such  as  were  willing 
 to  receive  it.  He  died  about  1685,  aged  about  60."  2  His 
 daughter  Rosamond  was  the  wife  (not  the  mother,  as  Mr. 
 Palmer  says)  of  the  celebrated  Richard  Davies,  of  Rowell, 
 Northamptonshire.  Mr.  Davies  published  an  elegy  on  the 
 death  of  his  father-in-law,  in  which  several  remarkable  facts 
 respecting  his  unparalleled  sufferings,  and  the  interposition  of 
 Providence  in  his  behalf,  are  recorded.  These  startling  facts 
 will  come  under  our  notice  in  a  subsequent  part  of  this  chapter. 
 
 Mr.  Joshua  Thomas,  and  several  other  writers  on  his 
 authority,  have  asserted  that  Mr.  Williams  was  an  Antipaedo- 
 baptist,  but  we  have  not  yet  seen  any  satisfactory  proof  of  that 
 assertion. 
 
 1  Henry's  "  Miscellaneous  Works,"  vol.  i.  p.  146. 
 
 2  Palmer,  vol.  iii.  p.  494. 
 
NONCONFORMITY  IN  WALES. 
 
 145 
 
 Mr.  Vavasor  Powell  was  silenced  in  this  county.  See 
 Chapter  II. 
 
 Mr.  James  Quarrell  was  an  itinerant  preacher  in  this  and 
 several  of  the  adjoining  counties.  He,  and  not  Mr.  Thomas 
 Quarrell,  as  Mr.  Palmer  says,  was  the  first  pastor  of  the  Con- 
 gregational Church  at  Shrewsbury.  It  is  not  probable  that  he 
 was  there  in  that  capacity  "  in  Oliver's  time,"  as  he  was  then 
 fully  employed  as  an  itinerant  preacher  in  Wales.  He  was  one 
 of  the  authors  of  the  pamphlet  entitled  "  Examen  et  Purgamen 
 Vavasoris."  Mr.  V.  Powell's  first  wife  was  the  widow  of  Mr. 
 Paul  Quarrell,  of  Presteigne.  Mr.  James  Quarrell  was  most 
 probably  a  near  relation  of  Mr.  P.  Quarrell.  This  good  man, 
 like  most  of  his  brethren,  had  his  share  of  persecution.  We 
 find  in  a  letter  from  Lord  Newport  to  Sir  Richard  Ottley,  an 
 order  to  "  apprehend  and  deliver  to  the  Provost-Marshal,  Mr. 
 Quarrell,  of  WTelsh  Felton,  a  priest,  to  be  by  him  secured  till 
 further  orders."  1  We  know  not  whether  this  order  was  executed 
 or  not.  Mr.  Quarrell  continued  the  pastor  of  the  church  at 
 Shrewsbury  for  several  years.  In  the  year  1672,  and  probably 
 for  a  year  or  two  before,  he  had  the  pious  Henry  Maurice  for 
 his  colleague.  He  often  made  preaching  tours  in  Wales  while 
 residing  at  Shrewsbury.  The  last  notice  we  have  of  him  is  in 
 the  account  of  the  recognition  of  Mr.  Henry  Williams  as  pastor 
 of  the  church  in  Montgomeryshire,  on  the  28th  of  August, 
 1672,  where  he  offered  the  recognition  prayer.  He  probably 
 died  soon  after  that  time.2  Several  persons  of  the  surname  of 
 Quarrell  were  members  of  the  Independent  church  at  Shrews- 
 bury in  the  last  century,  who  were  probably  his  descendants. 
 
 Mr.  Thomas  Quarrell,  probably  a  brother  of  the  pre- 
 ceding, was  an  itinerant  preacher  in  the  counties  of  Mont- 
 gomery and  Radnor.  Some  time  after  1662  he  settled  at 
 Whitchurch,  near  Cardiff,  and  was  very  diligent  in  preaching 
 the  gospel  in  different  parts  of  the  counties  of  Glamorgan  and 
 Monmouth,  chiefly  in  connection  with  Mr.  John  Powell,  A.M. 
 During  the  heat  of  persecution,  some  time  between  1672  and 
 1675,  ne  became  the  pastor  of  the  church  at  Llantrissant  and 
 
 1  Owen  and  Blakeway's  "  History  of  Shrewsbury,"  vol.  ii.  p.  482. 
 
 2  Orig.  MS.  of  Henry  Maurice. 
 
 I  T 
 
1 46 
 
 HISTORY  OF  PROTESTANT 
 
 Llangwm,  m  Monmouthshire.  That  church  then  "  consisted 
 mostly,  if  not  almost  all,  of  Baptists,  but  they  were  in  judgment 
 for  free  communion."  It  is  doubtful  whether  Mr.  Quarrel! 
 himself  was  an  Antipsedobaptist,  but  his  colleagues,  Dr.  Price 
 and  Mr.  Millrnan,  were.  In  his  latter  days  he  had  a  very 
 popular  Independent  minister  for  his  co-pastor.  His  name 
 was  Hugh  Pugh.  He  was  educated  under  Mr.  Samuel  Jones, 
 of  Brynllwarch,  and  was  one  of  the  most  popular  preachers  of 
 the  age.  He  died  very  young,  about  1709  ;  and  Mr.  Quarrell 
 died  about  the  same  time,  at  an  advanced  age.1 
 
 Mr.  John  Evans,  son  of  Mr.  Matthew  Evans,  "  was  born  at 
 Great  Sutton,  near  Ludlow.  His  father  and  grandfather  were 
 successively  rectors  of  Penegos,  near  Machynlleth,  in  this 
 county.  He  was  educated  at  Balliol  College,  Oxford.  He  left 
 the  University  sooner  than  he  intended  because  he  was  un- 
 willing to  submit  to  the  Parliamentary  visitors.  Returning  to 
 his  father  in  Wales,  he  was  ordained  presbyter  at  Brecon  by 
 Dr.  Mainwaring,  Bishop  of  St.  David's,  November  28,  1648; 
 but  soon  after  he  saw  reason  to  alter  his  thoughts  about  Con- 
 formity, upon  which  some  papers  passed  between  him  and  his 
 father,  who  was  very  zealous  for  the  hierarchy.  He  was 
 admitted  one  of  the  itinerant  preachers  of  Wales,  and  was 
 successively  master  of  the  free  schools  of  Dolgelly  and  Oswestry, 
 in  which  last  place  the  Act  of  Uniformity  found  him.  When 
 he  was  ejected,  he  and  his  family  were  reduced  to  low  circum- 
 stances ;  and  his  necessities  were  once  so  great,  that  he  was 
 forced  to  sell  a  considerable  part  of  a  large  library  for  present 
 maintenance. 
 
 "In  1668  he  was  chosen  pastor  of  an  Independent  church  at 
 Wrexham,  and  kept  private  assemblies  in  his  house  or  neigh- 
 bourhood through  most  of  the  hottest  times.  Some  gentlemen 
 of  considerable  rank  (knowing  his  abilities  in  school  learning; 
 sent  their  sons  to  board  with  him  for  several  years,  which  was 
 some  relief  to  him  under  violent  prosecutions.  About  the  year 
 1 68 1  he  was  earnestly  pressed  to  conform  by  the  Bishop  of  the 
 diocese,  Dr.  W.  Lloyd,  who  at  first  expressed  a  particular 
 
 1  Lambeth  MSS.  vol.  639.  "  The  Records  of  the  Congregational  Fund 
 Board  ;"  and  "  Hanes  y  Bedyddwyr, "  p.  270. 
 
NONCONFORMITY  IN  WALES. 
 
 147 
 
 regard  to  him,  and  offered  him  a  very  good  living ;  but  upon 
 his  positive  refusal  he  prosecuted  him  with  severity,  and  upon 
 his  personal  soliciting  against  the  Bishop  in  open  court  the 
 magistrate  imposed  heavy  fines  from  time  to  time,  and  he  was 
 sued  to  an  outlawry.  But  it  was  remarkable,  that  though  these 
 measures  obliged  him  to  keep  his  doors  constantly  locked  for 
 some  years,  he  escaped  better  than  many  who  were  not  so 
 eagerly  pursued — the  most  officious  informers  not  being  able  to 
 gather  one  of  the  fines  laid  upon  him.  Nor  was  his  person 
 ever  seized  but  once  upon  the  road  (notwithstanding  frequent 
 warrants),  and  then  he  was  soon  released  by  the  mediation  of 
 a  person  of  honour,  who  often  generously  took  his  part.  There 
 was  reason  to  think  that  his  hardships,  and  the  frequent  journeys 
 he  was  forced  to  take  by  night,  impaired  his  health,  and  brought 
 on  that  weakness  under  which  he  soon  after  laboured.  He 
 was  a  man  of  good  learning,  great  gravity  and  seriousness,  of  a 
 most  unblameable  conversation,  and  a  laborious  and  judicious 
 preacher."  1 
 
 Mrs.  Evans,  his  second  wife,  was  the  daughter  of  Colonel 
 Gerrard,  Governor  of  Chester  Castle,  and  the  widow  of  the 
 famous  Vavasor  Powell  :  a  woman  of  an  excellent  spirit,  and  of 
 a  strong  understanding.  Their  son,  Dr.  John  Evans,  was  the 
 author  of  the  well-known  sermons  on  the  Christian  Temper. 
 Mr.  Evans  was  a  strict  "  Congregationalist,  and  a  high  Dis- 
 senter." Mr.  Matthew  Henry  has  thus  recorded  the  termination 
 of  his  course,  which  event  took  place  on  the  16th  of  July, 
 1700: — "A  little  while  before  he  died,  which  was  in  his 
 seventy-second  year,  he  spoke  with  more  apprehension  than 
 usual,  rejoicing  in  the  Lord  Jesus  Christ  as  his  Rock  j  and 
 when  it  was  said  to  him  that  he  was  going  to  his  Father's 
 house,  he  cheerfully  answered — 1  It  will  not  be  well  with  me 
 till  I  am  there.'  Some  present  desired  him  to  leave  some  good 
 counsel  with  them  ;  to  whom  he  replied — 1  Go  to  God  by 
 prayer.' "  Mr.  David  Jones,  the  pastor  of  the  Congregational 
 church  at  Shrewsbury,  preached  his  funeral  sermon  from  Acts 
 xxi.  1 4. 2 
 
 1  Palmer,  vol.  iii.  pp.  523-4. 
 
 2  Henry's  "Miscellaneous  Works,"  vol.  i.  p.  i35.  Williams'  "  Life  of  M. 
 Henrv,"  p.  342. 
 
i48 
 
 HISTORY  OF  PROTESTANT 
 
 Mr.  David  ap  Hugh  was  converted  under  the  ministry  of 
 Mr.  Walter  Cradock,  while  at  Wrexham,  about  the  year  1635. 
 He  is  mentioned  in  Mr.  V.  Powell's  life  (p.  123)  as  remarkable 
 for  his  faith  in  prayer ;  and  by  another  author  he  is  described 
 as  an  "  eminent  saint,  and  a  famous  preacher."  This  is  all  the 
 information  we  have  respecting  him.1 
 
 Mr.  Rowland  Nevet,  A.M.,  was  ejected  from  Oswestry. 
 He  was  an  Englishman,  but  having  taken  an  active  part  in  the 
 religious  transactions  of  the  Principality,  and  being  ejected  in 
 a  Welsh  diocese,  he  may  with  propriety  be  classed  with  the 
 Welsh  Nonconformists.  "  He  was  born  in  the  parish  of 
 Hodnet,  Shropshire,  and  was  educated  first  at  Shrewsbury 
 school,  and  afterwards  at  Edmund  Hall,  Oxford,  where  he  took 
 his  degree  of  Master  of  Arts  in  1634.  He  was  episcopally 
 ordained;  and  in  1635  he  was  presented  to  the  vicarage  of 
 Stanton,  in  Shropshire,  where  he  continued  many  years  with 
 great  success  in  his  ministry.  After  the  war  he  removed  to 
 Oswestry,  where  he  laboured  abundantly  in  the  work  of  the 
 Lord ;  and  even  after  he  was  silenced  he  continued  among  his 
 people  there  to  his  dying  day,  doing  what  he  could  when  he 
 might  not  do  what  he  would.  He  would  say  he  thought  most 
 of  his  converting  work  was  done  at  Oswestry  the  first  seven 
 years  of  his  being  there.  He  loved  to  preach,  and  to  hear 
 others  preach,  concerning  the  great  things  of  religion,  redemp- 
 tion, reconciliation,  regeneration,  &c.  ;  for  these,  said  he,  are 
 the  main  matter.  When  the  plague  was  at  Oswestry  he  con- 
 tinued with  his  people,  and  preached  to  them ;  and  it  was  an 
 opportunity  of  doing  much  good. 
 
 His  conversation  from  his  youth  was  not  only  blameless, 
 but  holy  and  pious  ;  he  was  exemplary  for  family  religion  and 
 great  care  and  industry  in  the  education  of  his  children.  He 
 was  looked  upon  as  Congregational  in  judgment  and  practice, 
 and  was  not  satisfied  to  join  in  the  Common  Prayer;  but  was 
 free  to  communicate  with  those  that  did.  He  greatly  bewailed 
 the  divisions  of  the  church,  and  the  intemperate  heat  of  some 
 of  all  persuasions.  He  was  exceedingly  kind  and  loving  to  his 
 friends;  very  frequent  in  pious  ejaculations  to  God.  Being 
 
 1  Jones's  "  Life  of  Evan  Williams,"  p.  87. 
 
NONCONFORMITY  IN  WALES. 
 
 149 
 
 often  distempered  in  body,  he  would  say  he  was  never  better 
 than  in  the  pulpit,  and  that  it  was  the  best  place  he  could  wish 
 to  die  in.  He  often  blessed  God  for  a  fit  of  sickness  which  he 
 had,  which  he  said  he  would  not  have  been  without  for  a 
 world — the  foundation  of  his  comfort  and  hope  of  heaven 
 being  laid  there.  When  he  was  some  time  much  spent  with 
 his  labours  he  would  appeal  to  God,  that  though  he  might  be 
 wearied  in  His  service,  he  would  never  be  weary  of  it.  His 
 dying  prayer  for  his  children,  after  many  sweet  exhortations, 
 was,  that  the  Mediator's  blessing  might  be  the  portion  of  every 
 one  of  them  ;  adding,  '  I  charge  you  all,  see  to  it  that  you 
 meet  me  at  the  right  hand  of  Christ  at  the  great  day.'  A  little 
 before  he  died,  he  had  this  expression — '  Go  forth,  my  soul — go 
 forth  to  meet  thy  God ! '  adding  by  and  by,  '  It  is  now  done. 
 Come,  Lord  Jesus,  come  quickly.''  One  present  saying  to  him 
 that  he  was  going  to  receive  his  reward,  he  replied,  '  It  is  free 
 graced  He  died  December  8,  1675,  and  Mr.  Phillip 
 Henry  preached  his  funeral  sermon  from  2  Peter  i.  14.1 
 
 Mr.  Nevet  is  one  of  the  approvers  in  the  Act  for  the 
 Propagation  of  the  Gospel  in  Wales. 
 
 Mr.  Timothy  Thomas  was  ejected  from  Morton.  He 
 afterwards  became  chaplain  to  Mrs.  Baker,  of  Swinney,  near 
 Oswestry,  where  he  died  in  1676,  and  was  succeeded  at  Swinney 
 by  Mr.  James  Owen.  Mr.  Thomas  was  married  to  a  daughter 
 of  Mr.  John  Evans,  of  Wrexham.  A  son  of  his,  born  some 
 months  after  his  death,  was  named  Timothy,  and  in  course  of 
 time  became  an  Antipaedobaptist  minister  at  Pershore,  in 
 Worcestershire,  where  he  was  succeeded  by  his  son,  of  the 
 same  name.2 
 
 Mr.  Titus  Thomas,  ejected  from  Aston,  near  Oswestry,  was 
 the  brother  of  the  preceding.  Some  time  after  his  ejectment 
 he  became  the  pastor  of  the  Independent  church  at  Shrews- 
 bury, as  the  successor  of  Mr.  James  Quarrell.  Mr.  Phillip 
 Henry  says  that  "he  was  a  worthy,  good  man,  and  not  so 
 straight-laced  as  some  others."  Dr.  Calamy  characterizes  him 
 as  "an  ingenious  and  learned  man."     He  was  famous  for 
 
 1  Henry's  "  Miscellaneous  Works,"  vol.  i.  pp.  144-5. 
 
 2  "  Hanes  y  Bedyddywyr,"  p.  148. 
 
HISTORY  OF  PROTESTANT 
 
 his  piety,  zeal,  and  usefulness.  He  died  in  December, 
 1686.1 
 
 Mr.  John  Williams,  commonly  called  Captain  Williams, 
 having  been  for  some  time  a  captain  in  the  army,  was  a  very 
 popular  itinerant  preacher.  It  appears  that  he  had  also  been 
 a  Member  of  Parliament  for  one  of  the  Welsh  counties.  He 
 joined  Mr.  V.  Powell  in  the  protest  against  Cromwell's  policy. 
 It  seems  that  he  exercised  his  ministry  chiefly  in  the  counties 
 of  Montgomery,  Radnor,  and  Denbigh.  Llangollen,  in  Den- 
 bighshire, was  the  place  of  his  residence  during  the  latter  part 
 of  his  life.  He  was  a  great  sufferer  after  the  Restoration. 
 The  time  of  his  death  is  unknown.  "  His  death  was  attended 
 with  very  brutal  circumstances.  The  corpse  was  carried  to  the 
 churchyard,  and  buried  there  ;  but  it  was  soon  after  dug  up  by 
 his  savage  enemies,  so  that  his  friends  had  afterwards  to 
 perform  the  painful  office  of  re-interring  it,  which  was  done 
 privately  in  his  own  garden."  His  son,  of  the  same  name,  was 
 for  some  years  the  pastor  of  the  Congregational  church  at 
 Wrexham,  and  about  1 7 1 5  became  an  Antipaedobaptist.  He 
 died  at  Wrexham  in  1725.2 
 
 Pembrokeshire. 
 
 Mr.  Thomas  Hughes  was  ejected  from  Bugeli. 
 
 Mr.  Adam  Hawkins  was  ejected  from  St.  Ismael.  He  was 
 alive  in  the  year  1669,  and  "lived  quietly  and  favourably  in 
 the  country,  in  relation  to  both  Church  and  State."  3 
 
 Mr.  Peregrine  Phillips  was  ejected  from  Llangwm  and 
 Freystrop.  See  the  biographical  sketches  at  the  end  of  this 
 chapter. 
 
 Mr.  Christopher  Jackson  was  ejected  from  Llanbedr. 
 He  died  in  London.* 
 
 Mr.  John  Luntley  was  ejected  from  Llanstadwell  and 
 Nolton.    "After  his  ejectment  he  assisted  Mr.  P.  Phillips  in 
 
 1  Palmer,  vol.  iii.  p.  139  ;  Henry's  "  Works,"  vol.  i.  p.  147. 
 
 2  Thurloe's  State  Papers,  vol.  ii.  p.  45,  Sec.  ;  Welsh  "  Nonconformist 
 Memorial,"  pp.  151-2  ;  "  Hanes  y  Bedyddwyr,  p.  152. 
 
 3  Lambeth  MSS.  vol.  639. 
 *  Palmer,  vol.  iii.  p.  508. 
 
NONCONFORMITY  IN  WALES. 
 
 the  congregation  at  Haverfordwest,  and  his  ministry  was  well 
 approved.    He  died  about  the  year  1672."  1 
 
 Mr.  Morgan  Thomas  was  ejected  from  Mathry. 
 
 Mr.  John  Bvwater  was  ejected  from  Pembroke. 
 
 Mr.  John  Carver  was  ejected  from  Tenby. 
 
 Mr.  Stephen  Young,  of  Rhos  Gylyddwr;  Mr.  David  Williams, 
 of  Llanfihangel  penbedw  ;  and  Mr.  Thomas  Freeman,  after  their 
 ejectment,  conformed,  and  were  restored  to  their  livings. 
 
 Radnorshire. 
 
 Mr.  John  Weaver  was  ejected  from  Radnor  in  1660,  and 
 from  a  neighbouring  parish  in  1662.  He  was  born  at  or  near 
 Ludlow,  and  was  educated  either  at  Oxford  or  Cambridge. 
 He  settled  at  Radnor  in  1652.  After  his  ejectment  in  1662 
 he  continued  to  preach  in  those  parts  to  a  private  congregation 
 during  the  reigns  of  Charles  II.  and  James  II.  Upon  the 
 death  of  Mr.  Primrose,  he  had  a  pressing  invitation  to  remove 
 to  Hereford,  with  which  he  reluctantly  complied ;  but  he  was 
 several  times  uneasy  there,  and  felt  a  desire  to  return  to  his 
 old  station.  However,  he  was  detained  and  encouraged  there 
 by  Sir  Edward  Harley,  after  whose  death  there  were  great 
 feuds  between  him  and  the  people ;  yet  he  continued  preach- 
 ing there  to  a  small  congregation  till  his  death  in  171 2,  when 
 he  was  about  eighty  years  of  age.  During  his  pastorate  at 
 Hereford  he  occasionally  visited  the  church  at  Abergavenny. 
 He  was  a  considerable  man ;  but  by  many  reckoned  too 
 severe.  He  had  a  very  strong  memory,  and  retained  things 
 and  words  too  very  exactly  for  many  years.  He  met  with 
 such  difficulties  that  he  was  obliged  to  sell  part  of  his  estate 
 to  maintain  his  family ;  but  Providence  made  it  up  to  him  by 
 his  daughter's  marrying  a  Mr.  Jones,  who  was  a  man  of  large 
 property,  and  who  declared  he  was  the  more  willing  to  marry 
 her  that  he  might,  in  the  most  respectable  way,  convey  his 
 wealth  to  Mr.  Weavers  family.  About  the  time  of  his 
 daughter's  marriage,  having  been  ejected  thirty-three  years,  he 
 had  lost  ,£3,300,  and  that  very  sum  God  restored  to  the  family 
 by  this  son-in-law.  Another  of  his  daughters  married  the 
 1  Palmer,  vol.  iii.  p.  508. 
 
HISTORY  OF  PROTESTANT 
 
 celebrated  Samuel  Jones,  the  tutor  at  Tewskbury,  who  had 
 previously  been  a  pupil  of  Mr.  Weaver's.1 
 
 Mr.  Richard  Swaine  was  ejected  from  some  parish  in  this 
 county.  We  find  his  name  amongst  the  approvers  in  the  Act 
 for  the  Propagation  of  the  Gospel  in  Wales.  Mr.  Baxter  says 
 that  he  was  for  some  time  a  schoolmaster  at  Bridgnorth.  He 
 died  at  Shrewsbury,  but  the  time  of  his  death  is  unknown.2 
 
 Mr.  David  Jenks,  ejected  from  Bryngwyn  and  Newchurch, 
 after  being  fifteen  years  a  Dissenter,  conformed  ;  but  lived  the 
 remainder  of  his  days  without  any  respect  or  honour.3 
 
 Mr.  Morris  Griffith  was  a  very  active  itinerant  preacher 
 in  this  and  the  adjoining  counties,  and  was  one  of  Mr.  V. 
 Powell's  intimate  friends.  He  was  an  elder  in  the  Noncon- 
 formist church  in  this  county  in  1675.  How  long  he  lived 
 after  this  time  is  unknown.  We  may  infer,  from  the  frequent 
 references  to  him  in  Thurloe's  State  Papers,  that  he  was  a  man 
 of  some  standing.  4 
 
 Mr.  Henry  Gregory  was  a  young  man  just  beginning  to 
 exercise  his  gifts  as  a  preacher  when  the  Act  of  Uniformity 
 came  in  force.  He  was  an  Antipaedobaptist,  and  probably 
 also  an  Arminian ;  for  we  find  that  most  of  his  people  were  of 
 that  persuasion.  The  church,  over  which  he  afterwards  pre- 
 sided, met  at  Peter  Gregory's  house,  in  the  parish  of  Llanddewi 
 Ystradeni,  in  the  western  part  of  this  county.  Some  of  the 
 members  also  resided  in  the  northern  part  of  Breconshire. 
 Mr.  Gregory  was  probably  the  only  Arminian  in  Wales  in  that 
 age.  He  died  in  the  year  1700,  aged  sixty- three.  His  severe 
 sufferings  will  come  under  our  notice  in  a  subsequent  part  of 
 this  chapter.  5 
 
 To  the  foregoing  list  might  be  added  a  considerable  number 
 of  pious  and  talented  men,  who,  though  not  professed  preachers, 
 were  accustomed  to  address  congregations  in  the  absence  of 
 
 1  Palmer,  vol.  iii.  p.  509  ;  Calamy's  "  Account,"  vol.  ii.  p.  734. 
 
 2  Calamy's  Account,  vol.  ii.  p.  734  ;  Continuation,  vol.  ii.  p.  849. 
 
 3  Palmer,  vol.  iii.  p.  510. 
 
 *  "  Broad  mead  Records,"  p.  518. 
 
 5  Ibid.  p.  518  ;   "Welsh  Nonconformist  Memorial,"  p.  237,  &c. 
 
NONCONFORMITY  IN  WALES. 
 
 153 
 
 ministers  or  regular  itinerants,  and  on  that  account  were  called 
 "  exhorters  or  repeaters."  Many  of  these  worthy  characters, 
 during  the  persecuting  times  which  followed,  were  called  to  the 
 ministry,  and  became  eminently  useful. 
 
 The  labours  of  the  "  propagators,"  or  the  itinerant  preachers, 
 during  the  interregnum,  have  often  been  sneered  at  and  mis- 
 represented as  an  "extirpation  rather  than  a  propagation  of 
 the  gospel "  in  the  Principality ;  but  the  fact  that  so  many 
 ministers  and  preachers,  all  of  whom  might  have  enjoyed  com- 
 fortable livings  in  the  Establishment,  were  found  willing  to 
 sacrifice  every  worldly  comfort  for  the  sake  of  a  good  conscience, 
 proves  that  the  calumniated  propagators  did  not  labour  alto- 
 gether in  vain.  When  King  Charles  I.,  in  1633,  enforced 
 the  reading  of  the  "  Book  of  Sports,"  there  were  not  half  a 
 dozen  clergymen  in  the  Principality  who  had  either  the  piety 
 or  the  manliness  to  withstand  the  monarch's  impious  injunction  ; 
 but  when  King  Charles  II.,  in  1662,  enforced  the  Act  of  Uni- 
 formity, we  find  amongst  the  Welsh  ministers  the  respectable 
 number  of  at  least  one  himdred  a?id  six  possessing  sufficient 
 firmness  and  self-denial  to  oppose  the  impertinent  meddling 
 of  the  King  and  his  advisers  with  religious  matters. 
 
 Hitherto  we  find  the  Welsh  Nonconformists  distinguished 
 by  no  other  names  than  Congregationalists  or  Independents, 
 Antipaedobaptists,  and  Friends  or  Quakers;  but  after  1662 
 some  of  the  ejected  ministers  were  designated  Presbyterians, 
 and  they  were  such,  at  least  in  sentiment,  though  they  never 
 set  up  a  distinct  denomination,  but  always  associated  with  the 
 Congregationalists,  under  the  general  name  of  Protestant  Dis- 
 senters. The  Presbyterian  element  thus  introduced  led  to 
 some  practices  which  strict  Congregationalists  could  not  have 
 approved  of ;  such  as  the  ordaining  of  a  number  of  ministers 
 at  one  place  who  were  intended  to  preside  over  different 
 churches  in  other  places,  &c. ;  but  no  attempt  was  ever  made 
 to  enforce  Presbyterian  discipline  except  at  Henllan,  in  Caer- 
 marthenshire,  about  the  year  1707,  and  it  was  then  most  reso- 
 lutely opposed.  The  reader  will  therefore  understand,  whe  n 
 he  meets  with  the  word  Presbyterian  in  the  ensuing  pages, 
 that  it  only  refers  to  individuals  who  entertained  Presbyterian 
 
J54 
 
 HISTORY  OF  PROTESTANT 
 
 sentiments,  and  not  a  distinct  denomination,  for  such  a  denomi- 
 nation never  existed  in  Wales.  The  fact  is  that  the  words 
 Independent  and  Presbyterian  were  for  ages  used  in  the  Prin- 
 cipality as  synonymous  terms.  The  discipline  of  the  churches 
 has  invariably  been  exercised  on  the  Congregational  or  Indepen- 
 dent principle,  while  several  of  them  were  Presbyterian  in  name. 
 
 The  Act  of  Uniformity,  while  it  most  grievously  affected  the 
 ministers,  did  not  directly  affect  the  people ;  but  they  also  had 
 to  smart  under  the  provisions  of  the  Conventicle  Act,  passed 
 in  the  year  1664.  That  tyrannical  ordinance  decreed  "that 
 only  five  persons  above  sixteen  years  of  age,  besides  the  family, 
 were  to  meet  for  any  worship,  domestic  or  social.  For  the  first 
 offence,  on  the  part  of  him  who  officiated,  the  punishment  was 
 three  months'  imprisonment,  or  a  fine  of  five  pounds ;  for  the 
 second,  six  months'  imprisonment,  or  a  fine  of  ten  pounds  ;  for 
 the  third,  transportation  for  life,  or  a  fine  of  one  hundred 
 pounds.  Those  who  permitted  conventicles  to  be  held  in  their 
 barns,  houses,  or  outhouses,  were  liable  to  the  same  forfeitures; 
 and  married  women  taken  at  such  meetings  were  to  be  impri- 
 soned for  twelve  months,  unless  their  husbands  paid  forty 
 shillings  for  their  redemption.  The  power  of  enforcing  the 
 Act  was  lodged  in  the  hands  of  a  single  justice  of  the  peace, 
 who  might  proceed,  without  the  verdict  of  a  jury,  on  the  bare 
 oath  of  an  informer.  In  consequence  of  this  Act  houses  were 
 broken  open,  goods  and  cattle  distrained,  persons  arrested, 
 and  the  gaols  in  the  different  counties  filled  with  those  who 
 had  been  guilty  of  no  other  misdemeanour  than  that  of  assem- 
 bling together  to  worship  God."  This  ordinance  was  to  be  in 
 force  for  only  three  years ;  but  it  was  again  revived  in  the  year 
 1669.  In  its  new  shape  it  inflicted  a  fine  of  five  shillings  on 
 every  hearer  for  the  first,  and  ten  shillings  for  the  second 
 offence ;  twenty  pounds  each  on  the  preacher  and  the  owner 
 of  the  house  where  the  meeting  was  held ;  and  one  hundred 
 pounds  on  any  magistrate  who  might  have  neglected  to  inflict 
 the  penalties  at  the  request  of  an  informer.  Of  these  fines, 
 one-third  was  to  go  to  the  informer,  one-third  to  the  King,  and 
 one-third  to  the  poor ;  but  in  most  cases  the  informers  and  the 
 magistrates  took  the  whole  spoil  to  themselves.   This  iniquitous 
 
NONCONFORMITY  IN  WALES. 
 
 155 
 
 Act  made  the  persons  and  property  of  all  Nonconformists,  and 
 even  of  those  magistrates  who  were  not  disposed  to  enforce  the 
 law  against  their  harmless  neighbours,  the  prey  of  the  informers. 
 
 None  but  the  vilest  characters  would  have  taken  to  the 
 disreputable  office  of  informers,  but  such  were  to  be  found 
 in  almost  every  parish.  Some  unprincipled  magistrates  co- 
 operated with  them,  and  found  it  a  most  lucrative  trade ;  but 
 God  in  many  instances  visited  them  with  unmistakable  marks 
 of  Lis  displeasure. 
 
 In  order  to  remove  the  ejected  ministers  from  their  flocks, 
 and,  if  possible,  to  starve  them  to  death,  the  Oxford,  or  Five 
 Mile  Act,  was  passed  in  the  year  1665.  This  Act  imposed  an 
 oath  on  all  Nonconformists,  binding  them  to  attempt  no  alter- 
 ation in  either  Church  or  State;  and  provided  that  all  ministers 
 who  did  not  take  it  should  neither  live  in,  nor  come  within 
 five  miles  (except  in  crossing  the  road)  of  any  borough,  city, 
 or  corporate  town ;  or  within  five  miles  of  any  parish,  town, 
 or  place,  in  which  they  had  been  parson,  vicar,  or  lecturer, 
 under  a  penalty  of  forty  pounds;  and  being  rendered  inca- 
 pable of  teaching  any  school,  or  taking  any  boarders  to  be 
 taught  or  instructed. 
 
 The  forementioned,  together  with  the  Corporation  and  Test 
 Acts,  which  incapacitated  every  consistent  Nonconformist  to  hold 
 any  civil  office,  completed  the  infernal  machinery  of  persecution 
 invented  by  the  Bishops  and  their  party  to  crush  Nonconformity. 
 
 The  Welsh  Nonconformists  had  their  full  share  of  ill-treat- 
 ment under  these  Acts  ;  but  unfortunately  only  a  few  of  the 
 particulars  of  their  sufferings  have  been  recorded.  The  follow- 
 ing facts  cannot  fail  to  be  painfully  interesting  and  instructive 
 to  the  Nonconformists  of  the  present  age,  as  they  show  what 
 storms  their  forefathers  had  to  pass  through  in  order  to  secure 
 to  them  the  privileges  and  liberty  which  they  now  enjoy. 
 
 About  the  close  of  the  year  1662,  a  large  number  of  Friends 
 and  other  Nonconformists  in  Montgomeryshire  were  imprisoned 
 and  treated  with  savage  cruelty.  The  following  account  is 
 from  the  pen  of  one  of  these  sufferers : — u  These  prisoners  were 
 kept  very  close;  some  of  them  were  substantial  freeholders, 
 who  were  put  into  a  dirty,  nasty  place  near  the  stable  and 
 
i56 
 
 HISTORY  OF  PROTESTANT 
 
 house  of  office,  being  a  low  room  ;  the  felons  and  malefactors 
 in  a  chamber  over  head — their  excrements,  &c,  often  falling 
 upon  them.  Charles  Lloyd,  who  was  a  little  before  in  the  com- 
 mission of  the  peace,  was  put  in  a  little  smoky  room,  and  did 
 lie  upon  a  little  straw  himself  for  a  considerable  time  ;  and 
 at  length  his  tender  wife,  that  was  of  a  considerable  family 
 (daughter  of  Sampson  Lort,  near  Pembroke,  in  South  Wales), 
 was  made  willing  to  lie  upon  straw  with  her  dear  and  tender 
 husband,  and  thus  they  both,  with  the  rest  of  Friends,  did 
 rather  choose  to  suffer  affliction  with  the  people  of  God,  than 
 to  enjoy  the  pleasure  of  sin  for  a  season. 
 
 "  The  sufferings  of  Friends  now  being  very  great,  and  still 
 increasing,  they  sent  the  following  paper  to  the  Quarter 
 Sessions  held  at  Montgomery  on  the  eighth  day  of  the  eleventh 
 month,  1662  : — 
 
 "  To  the  Justices  and  Magistrates  of  the  County  of  Mont- 
 gomery. Forasmuch  as  it  is  not  unknown  to  you  that  we,  who 
 by  the  scorners  of  this  world  (that  know  not  God)  are  called 
 Quakers,  are  detained  and  kept  close  prisoners,  only  for  the 
 testimony  of  a  good  conscience  towards  God  and  man,  our 
 friends  not  being  suffered  to  visit  us,  though  drunkards,  liars, 
 thieves,  and  robbers,  are  not  debarred  of  their  friends'  admit- 
 tance to  them.  This  unheard-of  cruelty  were  enough  itself 
 to  establish  us  in  our  ways,  if  they  were  never  so  erroneous, 
 as  you  say.  This  we  are  persuaded  in  our  hearts,  that 
 never  did  Christ,  or  any  of  His  apostles,  use  this,  or  any  other 
 way  of  cruelty  or  persecution,  to  convince  any  of  their  errors, 
 but  contrariwise,  by  sound  doctrine,  and  good  conversation, 
 and  doing  unto  others  as  they  would  they  should  do  unto 
 them ;  for  that  was  the  rule  that  Christ  left  to  true  Christians. 
 Now  consider,  in  the  soberness  of  your  hearts  and  spirits,  that 
 if  you  were  in  our  condition,  would  you  not  desire  your  enlarge- 
 ment? And  seeing  it  is  the  King's  clemency,  in  a  declaration 
 bearing  date  the  26th  day  of  December,  1662,  wherein  he  says 
 he  is  glad  to  lay  hold  on  this  occasion  to  re-establish  and  renew 
 unto  all  his  subjects  concerned  in  those  promises,  indulged  by 
 a  true  tenderness  of  conscience,  this  assurance  and  confirmation 
 of  his  promise  made  at  Breda,  upon  the  word  of  the  King,  viz : 
 
NONCONFORMITY  IN  WALES. 
 
 157 
 
 — 1  We  do  declare  all  liberty  to  tender  consciences,  and  that 
 no  man  shall  be  disquieted  or  called  in  question  for  differences 
 of  opinion  in  matters  of  religion.'    And  moreover  he  saith,  in 
 the  same  declaration — 'As  for  what  concerns  the  penalties 
 upon  those^who,  living  peaceably,  do  not  conform  thereunto 
 through  scruple  and  tenderness  of  misguided  consciences,  but 
 modestly,  without  scandal,  perform  their  devotions  in  their 
 own  way.'    We  understand  by  these  words,  viz.,  that  it  is  his 
 fatherly  care  to  publish  this  his  declaration,  to  stop  and  prevent 
 all  other  acting,  according  to  former  Acts  made  against  liberty 
 of  tender  consciences.    And  we  hope  that  you  will  be  as 
 favourable  to  us,  your  neighbours  (seeing  power  is  committed 
 to  your  hands),  as  the  King,  being  chief  magistrate,  is  unto  his 
 subjects.    These  things  have  we  seen  fit  and  convenient  to  lay 
 before  you,  that  you  may  understand  we  are  not  ignorant  of 
 the  King's  clemency  towards  us.    And  we  (whose  names  are 
 underwritten)  do  wait  the  fulfilling  and  performing  of  this  one 
 other  word  more  of  a  King,  by  you  who  profess  yourselves  to 
 be  his  obedient  and  loyal  subjects ;  notwithstanding  all  which 
 former  words  and  promises  [of  the  King,  the  supreme  magis- 
 trate, we  have  been  persecuted  more  by  you,  his  inferior  magis- 
 trates in  this  county,  than  in  many  other  counties.  And  farther, 
 that  you  may  be  left  without  excuse  for  that,  if  you  do  perse- 
 cute us,  it  is  without  any  cause  from  us,  or  any  order  from  the 
 supreme  magistrate,  the  King  of  England.    If  you  do  justice 
 herein  the  Lord  will  bless  you ;  if  not,  sin  will  lie  at  your  door. 
 These  from  your  friends,  that  desire  the  good  and  welfare  of 
 your  souls  and  bodies,  that  have  received  the  spirit  of  meek- 
 ness ;  that  can  pray  for  them  that  persecute  us,  and  despite- 
 fully  use  us,  who  in  patience  and  longsuffering  are  content  to 
 submit  to  the  will  of  God,  who  renders  to  every  man  according 
 to  the  deeds  done  in  the  flesh. 
 
 "  Humphrey  Wilson, 
 
 Sarah  Wilson, 
 
 "  Richard  Davies, 
 "  Edward  Evans, 
 "  Charles  Lloyd 
 11  Hugh  David, 
 
 Margaret  Lewes, 
 Catherine  Evans, 
 Anne  Lawrence. 
 
 "  William  Lewis, 
 
HISTORY  OF  PROTESTANT 
 
 "The  jailor  of  Welsh-pool  was  very  cruel  to  Friends,  and 
 continued  them  in  that  nasty  hole  before-mentioned,  till 
 Edward  Evans  fell  sick,  by  reason  of  the  dampness  and  un- 
 healthiness  of  the  room,  and  died ;  and  the  jailor  would  not 
 suffer  us  to  have  his  body  to  be  buried,  except  we  would  pay 
 the  coroner,  and  so  clear  him,  as  if  he  had  no  hand  in  his 
 death ;  but  at  last  his  relations  prevailed  without  a  coroner's 
 inquest,  and  they  took  and  buried  him  upon  a  hill,  on  the 
 back  side  of  the  steeple-house  in  Welsh-pool.  We  had  got  no 
 burying-plac  e  of  our  own  then,  but  we  were  about  having  one. 
 Thomas  Lloyd  and  I  not  being  prisoners  now,  though  (except 
 us  two)  most  that  were  then  convinced  were  prisoners  ;  the 
 report  of  such  who  were  turned  Quakers  being  spread  abroad, 
 they  were  soon  sent  for  before  a  magistrate,  and  the  oaths  of 
 allegiance  and  supremacy  were  tendered  both  to  men  and 
 women  ;  and  they  for  conscience'  sake  refusing  them,  were  sent 
 to  prison  in  order  to  be  premunired."  1 
 
 Mr.  John  Williams,  and  the  people  who  adhered  to  him 
 about  Pwllheli,  in  Caernarvonshire,  were  subjected  to  the  most 
 cruel  persecutions.  They  had  to  pay  fifty  pounds  twice  for 
 meeting  to  worship*  God  at  Capel  Helyg,  in  the  parish  of 
 Llangybi,  and  their  cattle  and  goods  were  taken  from  them 
 repeatedly.  On  one  occasion  a  cruel  magistrate,  named  Hugh 
 Lloyd,  sent  officers  to  arrest  a  number  of  them  at  their  meet- 
 ing. They  were  dragged  to  the  magistrate's  house,  a  distance 
 of  fifteen  miles,  and  kept  there  a  whole  day  without  food  or 
 drink.  In  the  evening,  they  desired  the  servant  to  ask  his 
 master  either  to  commit  or  release  them,  inasmuch  as  he  had 
 no  law  authorizing  him  to  keep  them  there  to  die  of  hunger. 
 When  the  servant  told  him  what  they  said,  he  became  so 
 enraged  that  he  died  in  a  fit  of  passion.  The  poor  sufferers 
 were  consequently  set  at  liberty.2 
 
 Some  time  in  the  reign  of  James  II.,  a  meeting  of  ministers 
 was  to  be  held  at  Pwllheli.  Seeing  the  threatening  attitude  of 
 the  mob,  most  of  the  ministers  were  afraid  to  engage  in  the 
 service ;  but  one  courageous  young  man  (supposed  to  beJMr. 
 
 1  "  Life  of  Richard  Davie?,"  pp.  40-42,  44. 
 
 2  "  Drych  yr  Amseroedd,"  pp.  20,  21. 
 
NONCONFORMITY  IN  WALES. 
 
 159 
 
 Daniel  Phillips,  who  afterwards  exercised  his  ministry  in  that 
 town  for  nearly  forty  years)  said — "With  your  permission, 
 brethren,  I  will  venture  to  preach."  Soon  after  he  had 
 announced  his  text  one  of  the  persecutors  fired  a  gun  at  him. 
 The  ball  passed  within  a  hair's  breadth  of  his  head  to  the 
 partition  behind  him.  Perceiving  his  providential  escape,  he 
 cried  out — "  In  the  shadow  of  his  hand  hath  he  hid  me,"  and 
 proceeded  with  his  discourse  undismayed.1 
 
 Mr.  Henry  Williams,  pastor  of  the  Congregational  church  in 
 Montgomeryshire,  a  laborious  and  useful  minister,  and  one  of 
 the  most  amiable  men  that  ever  lived,  was  one  of  the  greatest 
 sufferers.  "  Among  the  severe  sufferings  and  heavy  trials 
 which  Mr.  Williams  underwent,  the  following  have  been  related 
 as  some  of  the  most  remarkable.  He  was  once  set  upon  while 
 preaching,  dragged  from  the  place  where  he  stood,  cruelly 
 beaten,  and  left  apparently  dead,  like  Paul  at  Lystra.  His 
 imprisonments  were  long  and  rigorous,  and  are  said  to  have 
 taken  up  no  less  than  niiie  years.  At  one  of  the  times  he  lay- 
 in  prison  the  bloody  persecutors  set  fire  to  his  house,  and 
 burned  it  to  the  ground.  Another  time  they  beset  it,  and 
 broke  in,  and  plundered  his  goods,  and  even  murdered  hh 
 aged  father,  who  was  attempting  to  prevent  their  getting  into 
 the  upper  rooms.  His  wife  also,  then  pregnant,  in  endeavour- 
 ing to  make  her  escape,  with  one  child  in  her  arms  and  leading 
 another,  they  cruelly  insulted.  At  last  they  seized  the  stock 
 upon  the  land,  and  seemed  resolved  to  leave  nothing  behind 
 them  for  the  future  subsistence  of  the  family.  There  was, 
 however,  a  field  of  wheat  then  just  sown,  which  the  unfeeling 
 wretches  could  not  carry  off,  and  probably  did  not  think  worth 
 their  while  to  destroy.  That  field  thrived  amazingly.  All 
 the  winter  and  spring  its  appearance  struck  every  beholder,  and 
 the  crop  it  produced  was  so  very  abundant  as  to  become  the 
 common  talk  and  wonder  of  the  whole  country.  Nothing  like 
 it  had  ever  been  known  in  those  parts.  In  short,  the  produce 
 of  that  field  amply  repaid  him  for  the  losses  of  the  preceding 
 year.  It  was  said,  indeed,  that  it  amounted  to  more  than  double 
 the  value  of  what  the  persecuting  plunderers  had  carried  off, 
 
 1  "  Drych  yr  Amseroedd,"  p.  32. 
 
l6o  HISTORY  OF  PROTESTANT 
 
 This,  together  with  the  untimely  and  awful  end  of  divers  of  his 
 most  bitter  persecutors,  had  such  a  terrifying  effect  upon  the 
 inhabitants,  as  secured  him  from  being  ever  afterwards  so  bar- 
 barously treated.  The  said  field  is  known  there,  and  shown  to 
 strangers  to  this  day.  It  is  about  three  miles  west  of  Newtown, 
 near  the  Cambrian  railway,  and  is  known  as  Cae'r  fendith,  i.e., 
 The  field  of  the  blessing. 
 
 "  It  was  not  uncommon,  in  that  persecuting  age,  for  such  as 
 had  been  very  forward  and  cruel  in  oppressing  and  persecuting 
 others,  to  be  themselves  overtaken  by  some  dreadful  disaster, 
 which  had  very  much  the  appearance  of  a  Divine  visitation  or 
 judgment.  This  is  said  to  have  been  remarkably  the  case  with 
 several  of  those  who  had  been  most  forward,  or  principally 
 concerned,  in  oppressing  this  good  man  and  his  family.  Two 
 of  these  were  justices  of  the  peace.  One  of  them  died 
 suddenly,  while  he  was  eating  his  dinner.  The  other,  as  he 
 was  returning  home  drunk  from  Newtown,  fell  into  the  Severn, 
 and  was  drowned.  Another — it  was,  I  think,  the  High  Sheriff, 
 or  his  deputy — who  had  been  active  in  seizing  and  taking  away 
 the  cattle  and  goods  of  our  pious  sufferer,  fell  off  his  horse, 
 some  time  after,  within  sight  of  the  injured  man's  house,  and 
 broke  his  neck."  1 
 
 Mr.  Henry  Gregory,  pastor  of  the  Antipaedobaptist  church 
 at  Cwm,  in  Radnorshire,  and  one  of  the  excellent  of  the  earth, 
 "was  very  cruelly  harassed  and  tormented  by  the  unfeeling 
 and  barbarous  persecutors.  It  is  not  likely  that  he  did  escape 
 imprisonment ;  of  that,  however,  I  am  not  able  at  present  to 
 give  any  account ;  but  in  the  spoiling  of  his  goods  he  was 
 certainly  a  very  great  and  frequent  sufferer.  One  time  the 
 persecutors  took  away  all  his  cattle,  except  one  cow,  which 
 they  left  out  of  a  kind  of  mock  or  feigned  humanity,  to  furnish 
 milk  for  the  children.  Not  long  after,  when  the  good  man  was 
 from  home,  they  came  and  took  away  that  cow  also.  It  had 
 been  said  long  before  that  the  tender  mercies  of  the  wicked  are 
 cruel.  This  pious  family  found  that  saying  grievously  verified. 
 The  cow  had  probably  been  left  the  first  time  in  order  to  have 
 an  opportunity  to  give  a  keener  edge  to  the  distress  of  the 
 1  Richards's  "Welsh  Nonconformist  Memorial,"  pp.  221-2. 
 
NONCONFORMITY  IN  WALES. 
 
 161 
 
 sufferers,  by  taking  her  away  afterwards  unexpectedly ;  and  so 
 the  case  may  be  considered  as  a  sort  of  refinement  upon  the 
 more  common  or  vulgar  form  of  inhumanity  and  cruelty.  The 
 husband,  on  his  return  home,  found  his  poor  wife  overwhelmed 
 with  grief  and  vexation,  bewailing  the  loss  of  her  last,  her  only 
 remaining  cow  ;  on  which  he  mildly  said  to  her,  '  Do  not  vex 
 thyself,  my  dear ;  Providence,  I  doubt  not,  will  again,  by  some 
 means,  procure  us  another  cow.* 
 
 "  His  persecuting  enemies  had  little  reason  to  congratulate 
 themselves  on  the  part  they  had  acted  against  him.  God, 
 from  heaven,  seemed  to  frown  upon  their  proceedings,  and 
 mark  them  out  as  objects  of  His  displeasure.  Of  two  men, 
 who  were  seen  eagerly  and  impetuously  driving  away  his  cattle 
 over  the  ford  in  a  river  close  by  his  house,  one  was  drowned 
 some  time  after  in  that  very  ford ;  and  the  other  is  said  to 
 have  died  miserably,  eaten  up  by  worms  I  think,  like  Herod. 
 Another  of  his  persecutors,  on  his  death  bed,  kept  crying  out 
 that  nothing  troubled  him  so  much  as  his  having  been  con- 
 cerned in  taking  away  the  cattle  and  possessions  of  Henry 
 Gregory.  A  certain  rich  and  powerful  neighbour  of  his, 
 though  very  full  of  enmity,  yet  cautiously  refrained  from 
 abetting,  or  being  any  way  concerned  in  the  measures  then 
 carried  on  against  him  and  his  brethren ;  and  when  asked  why 
 he  declined  countenancing  those  proceedings,  lifted  up  his 
 hands,  and  answered,  '  God  forbid  that  I  should  meddle  with 
 these  people.  Do  you  not  observe  what  evils  are  ever  befalling 
 their  persecutors  ? ' "  1 
 
 Mr.  Stephen  Hughes,  a  most  moderate  and  inoffensive 
 Nonconformist,  and  decidedly  the  greatest  benefactor  of  his 
 country  in  that  age,  while  prosecuting  his  work  of  faith  and 
 labour  of  love,  his  seraphic  piety  and  unexampled  benevolence 
 "  exposed  him  to  the  censure  of  the  conservators  of  the  sacred 
 keys,  to  whom  it  was  equal  whether  they  made  their  markets 
 by  the  sins  or  by  the  piety  of  the  people.  These  gentlemen 
 passed  the  censures  of  the  Church  upon  him,  and,  not  long- 
 after,  delivered  him  to  the  secular  power,  which  confined  him 
 to  a  close  prison  in  Caermarthen,  to  the  prejudice  of  his  health 
 1  Richards'  "Welsh  Nonconformist  Memorial,"  pp.  238-40. 
 12 
 
l62 
 
 HISTORY  OF  PROTESTANT 
 
 and  hazard  of  his  life.  But  it  pleased  God,  by  a  favourable 
 and  unexpected  providence,  to  effect  his  enlargement,  by 
 which  means  he  recovered  his  health  and  opportunities  for 
 further  service."  1 
 
 Mr.  William  Jones,  the  eminent  founder  of  the  Antipaedo- 
 baptist  interest  in  the  western  counties  of  South  Wales,  was 
 kept  a  close  prisoner  at  Caermarthen  for  four  years,  for  no 
 other  crime  than  preaching  the  gospel.2 
 
 Mr.  Peregrine  Phillips,  of  Pembrokeshire,  a  man  eminent 
 for  his  learning,  piety,  and  unwearied  labours  in  the  service  of 
 Christ,  was  treated  with  great  severity.  "  He  was  prosecuted 
 on  the  Five  Mile  Act,  and  a  number  of  his  cattle  were  taken 
 away  by  order  of  Mr.  Howard,  the  High  Sheriff,  who,  some 
 time  afterward,  when  he  lay  upon  his  death  bed,  asked  him 
 forgiveness,  which  was  readily  granted  j  but  his  cattle  were 
 never  restored.  He  was  again  taken  up  some  time  after,  and 
 made  close  prisoner  in  the  middle  of  harvest,  none  being  left 
 to  manage  his  farm  but  a  wife,  with  five  small  children,  and 
 a  very  few  servants.  When  he  had  been  two  months  confined 
 \  e  fell  sick,  and  was  discharged  by  the  Commissioners, 
 probably  through  the  influence  of  his  kind  landlord,  Sir 
 Herbert  Perrot,  who  sent  his  coach  to  carry  him  home  to  his 
 own  habitation,  where  he  lay  a  long  time  ill  of  a  fever,  and 
 was  given  over  by  his  physicians ;  but  a  day  of  fasting  and 
 prayer  being  set  apart  by  many  serious  Christians  in  those 
 parts  on  his  account,  God  was  pleased  wonderfully  to  restore 
 and  raise  him.  He  was  cast  to  prison  a  second  time  for 
 keeping  a  conventicle  in  his  house;  and  the  judges,  with 
 Bishop  Thomas,  coming  then  to  the  assizes  at  Haverfordwest, 
 made  him  considerable  offers  if  he  would  conform ;  but  not 
 prevailing,  they  set  him  at  liberty.  However,  he  was  still 
 troubled  with  fines  and  outlawries ;  his  house  was  searched 
 by  the  deputy-lieutenants,  bailiffs,  constables,  &c. ;  for  he 
 would  not  desist  from  preaching  in  his  house,  and  labouring 
 among  his  people  by  night ;  nay,  he  preached  to  a  number  of 
 people  that  would  come  to  him  even  when  he  was  in  prison."  3 
 
 1  Calamy,  vol.  ii.  p.  719.  2  Palmer,  vol.  iii.  p.  497. 
 
 3  Calamy,  vol.  iv.  pp.  842-3. 
 
NONCONFORMITY  IN  WALES. 
 
 163 
 
 Mr.  Samuel  Jones,  A.M.,  of  Brynllwarch,  Glamorganshire, 
 a  most  excellent  minister,  a  very  moderate  though  firm 
 Nonconformist,  and  one  of  the  most  accomplished  scholars 
 and  successful  tutors  in  the  kingdom,  was  frequently  im- 
 prisoned for  his  Nonconformity  during  the  time  Dr.  Francis 
 Davies  was  Bishop  of  Llandaff  (1667-75).  One  day  in  the 
 harvest  time,  as  he  was  sitting  under  a  tree  near  his  house, 
 two  men  came  up  to  him  and  asked  if  that  place  was  Brynll- 
 warch ?  to  whom  he  returned  an  affirmative  answer.  They 
 then  inquired  if  Mr.  Jones  was  at  home?  "  Yes,"  said  he ; 
 "  go  in,  and  you  shall  soon  see  him."  He  suspected  that 
 they  were  constables  coming  to  arrest  him,  but  he  did  not 
 attempt  to  escape,  which  he  could  have  done  easily.  He 
 soon  followed  them  to  the  house,  and  said — "  I  am  Mr.  Jones. 
 What  is  your  business  with  me  ?  His  dignified  and  com- 
 manding appearance  so  affected  the  men,  that  for  a  while  they 
 could  not  utter  a  word.    At  length  one  of  them  tremblingly 
 
 said  that  they  had  a  warrant  to  take  him  before  Justice  , 
 
 of  Ewenny,  an  officious,  persecuting  magistrate.  Though  the 
 distance  from  Brynllwarch  to  Ewenny  is  above  ten  miles,  Mr. 
 Jones  chose  to  walk  it  rather  than  inconvenience  a  neighbour, 
 to  whom  he  had  lent  his  horses  that  day  to  carry  his  hay. 
 Being  somewhat  corpulent,  and  in  a  delicate  state  of  health, 
 he  felt  very  tired  after  walking  such  a  distance.  When  he 
 reached  the  place  he  was  led  to  the  kitchen,  where  he  took 
 a  seat.  Some  time  after,  the  magistrate  coming  in  suddenly, 
 and  finding  him  seated,  asked  him  angrily  how  he  dared  to 
 sit  in  his  house  ?  "  Sir,"  replied  Mr.  Jones,  standing,  "  I  did 
 not  think  that  it  would  have  been  an  offence  to  a  gentleman 
 that  a  tired  man,  sent  for  by  him,  should  sit  in  his  kitchen ; 
 but,"  he  added,  "  these  tired  limbs  of  mine  will  support  me 
 when  some  shall  not  be  able  to  stand."  "  Do  you  know," 
 said  the  angry  magistrate,  "  to  whom  you  speak  ?  "  "I  do," 
 replied  Mr.  J.  "I  have,"  said  the  persecutor,  " authority  to 
 commit  you  to  prison."  "Not,"  replied  the  good  man, 
 "  without  my  Heavenly  Father's  permission."  At  this  the 
 enraged  magistrate  wrote  a  commitment,  and  sent  him  in  the 
 custody  of  two  constables  to  the  House  of  Correction  at 
 
164 
 
 HISTORY  OF  PROTESTANT 
 
 Cowbridge ;  but  before  he  was  above  a  mile  on  his  way  there, 
 the  persecutor's  conscience  began  to  trouble  him  for  what  he 
 had  done,  and  in  order  to  quiet  it  he  sent  a  messenger  after 
 Mr.  Jones  to  release  him.  He  then  returned  home,  after 
 walking  that  day  above  twenty  miles.1 
 
 Mr.  James  Owen,  afterwards  of  Shrewsbury,  when  he  began 
 to  exercise  his  gifts  as  a  preacher  about  Swansea,  in  Glamorgan- 
 shire, was  soon  interrupted  by  the  Spiritual  Courts.  Having 
 been  constrained  to  leave  South  Wales,  he  removed  to  Bodwell, 
 in  Caernarvonshire,  where  a  gospel  ministry  was  greatly  needed  ; 
 but  he  had  not  been  long  there  before  he  felt  the  rigour  of 
 those  penalties  with  which  he  had  been  threatened  in  the  south. 
 Having  remained  in  that  country  as  a  prisoner  for  about  nine 
 months,  he  was  conveyed  by  night  to  Bronyclydwr,  in  Merioneth- 
 shire, the  residence  of  the  pious  Hugh  Owen.  He  was  again 
 driven  from  that  country  by  the  violence  of  persecution. 
 In  November,  1676,  he  settled  at  Swiney,  near  Oswestry. 
 "  He  now  redoubled  his  diligence  to  propagate  Christian 
 knowledge  in  the  dark  parts  of  his  native  country,  and  took 
 frequent  journeys  for  that  purpose,  but  was  soon  opposed  with 
 greater  fury  than  ever.  In  one  of  his  journeys,  as  he  was  going 
 from  Chester  to  preach  at  Treythyn,  in  Flintshire,  being  a 
 stranger  in  those  parts,  he  inquired  the  way  at  a  place  which 
 happened  to  be  a  public-house,  and  where  there  was  a  company 
 of  gentlemen  then  drinking.  One  of  them,  a  bitter  enemy  to 
 Dissenters,  overhearing  what  passed,  asked  him  to  whom  he 
 would  be  directed  there.  When  he  innocently  told  him,  the 
 gentleman  said  he  knew  the  person  well,  and  was  his  very 
 good  friend,  and,  with  an  obliging  air,  put  him  on  the  road. 
 Though  the  traveller  was  upon  the  reserve,  yet  his  artful  guide 
 suspected  him  to  be  a  Dissenting  minister.  However,  they 
 parted  in  a  friendly  manner.  Mr.  Owen  went  forward,  and 
 was  to  preach  next  day  at  one  Mr.  Fenner's,  in  Hope  parish. 
 The  gentleman,  fond  of  this  mighty  discovery,  returned  to  his 
 associates,  and  with  them  contrived  how  to  surprise  the 
 preacher  and  people;  for  they  presumed  there  would  be  a 
 conventicle  next  day  somewhere  in  that  neighbourhood.  It 
 1  "Trysorfa  Grefyddol  Gwent  a  Morganwg"  for  1838,  p.  2. 
 
NONCONFORMITY  IN  WALES. 
 
 was  agreed  to  meet  again  the  following  day  upon  an  adjacent 
 high  hill,  where,  under  the  pretence  of  hawking  or  some  other 
 diversion,  they  might  easily  observe  which  way  the  poor,  inno- 
 cent, and  unwary  people  gathered.  The  stratagem  took ;  and 
 when  they  descried  the  place  they  soon  dismounted,  and  sur- 
 rounded it  in  an  hostile  manner,  with  guns  and  swords.  To 
 make  sure  of  their  prey,  they  secured  the  avenues  leading  to 
 the  house,  placed  sentinels  at  the  doors  to  prevent  the  escape 
 of  any  from  within,  while  part  of  the  company  broke  into  the 
 house,  and  profanely  disturbed  the  assembly  in  the  midst  of 
 divine  service.  They  took  care  to  seize  upon  Mr.  Owen,  and 
 also  upon  his  Bible,  which  one  of  them,  finding  a  concordance 
 bound  up  at  the  end  of  it,  swore  was  an  unlawful  Bible,  and  he 
 should  suffer  for  it !  His  notes  were  then  inspected,  which, 
 happening  to  be  in  Latin,  a  language  which  they  did  not  it 
 seems  understand,  they  swore  again  that  he  was  a  Jesuit,  and 
 they  would  prove  it.  After  they  had  hectored  a  while,  and 
 terrified  the  people  with  threats  of  ruin,  backed  by  horrid  im- 
 precations, they  sent  for  a  constable,  who  made  them  wait  for 
 about  three  hours.  In  the  interim  they  had  time  to  cool  a 
 little,  and  began  to  examine  Mr.  Owen,  who  till  now  held  his 
 peace.  They  inquired  about  his  learning,  and  why  he  would 
 not  conform  ;  adding  a  great  many  ensnaring  questions  about 
 the  King  and  Government ;  but  not  being  able,  with  all  their 
 artifice,  to  trepan  him,  or  draw  from  any  of  the  auditors  any- 
 thing that  would  criminate  him,  they  gave  over.  Mr.  Owen 
 managed  the  discourse  with  so  much  discretion,  presence  of 
 mind,  and  force  of  reasoning,  as  at  once  confounded  his  op- 
 ponents, and  confirmed  his  friends  in  their  Dissenting  principles. 
 When  the  dilatory  constable  arrived  one  of  them  took  out  a 
 paper,  and  made  the  ignorant  officer  believe  it  to  be  a  warrant, 
 by  virtue  of  which  he  and  they  now  drove  Mr.  Owen  and  his 
 hearers  like  so  many  sheep  before  them  to  Mold,  a  town  about 
 five  miles  off.    When  they  came  there,  one  of  the  prosecuting 
 
 zealots  sent  for  Mr.  C   J  ,  a  Justice  of  the  Peace  for 
 
 that  county,  who  treated  Mr.  Owen  and  his  fellow-prisoners  in 
 a  very  scurrilous  manner ;  but  not  knowing  what  to  make  of  his 
 Latin  notes,  demanded  help  from  the  vicar,  who  told  him  that 
 
i66 
 
 HISTORY  OF  PROTESTANT 
 
 they  were  notes  of  a  sermon  on  Canticles  r.  16,  ''He  is  alto- 
 gether lovely?  After  some  discourse  had  passed  between  Mr. 
 Owen  and  the  clergyman,  both  he  and  the  Justice,  in  spite  of 
 their  bigotry  and  prejudice,  confessed  that  he  was  a  learned 
 young  man,  and  could  not  conceal  their  concern  that  such  a 
 person  should  be  a  Dissenter.  Yet,  after  a  long  debate  and 
 hard  usage,  both  Mr.  Owen  and  the  person  in  whose  house  he 
 preached  were  committed  prisoners  to  Caerwys  gaol,  and  the 
 rest  of  the  company  were  bound  over  to  the  Quarter  Sessions. 
 While  in  prison  he  met  with  much  civility  from  the  honest 
 gaoler,  and  from  several  worthy  clergymen  who  came  to  see 
 and  discourse  with  him  on  this  occasion,  but  was  otherwise 
 treated  by  some  of  the  visitants.  His  very  adversaries,  however, 
 were  convinced  of  his  great  abilities,  and  scrupled  not  to  speak 
 honourably  of  them.  He  continued  in  this  prison  about  three 
 weeks,  during  which  time  he  usually  spent  four  or  five  hours 
 every  day  in  praying,  preaching,  and  expounding  the  Scriptures 
 to  his  fellow-prisoners,  and  such  of  the  inhabitants  of  the  town 
 as  came  in.  This,  it  seems,  alarmed  the  neighbouring  gentry, 
 lest  the  prison  should  be  converted  into  a  conventicle,  and  the 
 town  and  country  be  infected  with  the  contagion  of  fanaticism. 
 
 Information  was  speedily  brought  to  Mr.  Justice  T  against 
 
 the  gaoler  and  his  prisoner.  He  took  up  the  matter  in  earnest, 
 and  sent  strict  orders  to  keep  the  prison  doors  locked,  and  suffer 
 no  person  whatever  to  come  in  to  hear  sermons,  or  join  with 
 the  prisoners  in  acts  of  divine  worship.  The  poor  gaoler  was 
 obliged  to  obey.  The  people,  however,  were  not  terrified  by 
 these  measures  ;  they  still  to  the  last  kept  crowding  about  the 
 window  at  the  usual  times  to  hear  him  preach. 
 
 "  When  they  despaired  of  obtaining  their  liberty,  or  having 
 justice  done  them,  Mr.  John  Evans,  of  Wrexham  (the  father  of 
 the  author  of  '  Sermons  on  the  Christian  Temper '),  sent  Mr. 
 Owen's  case  to  an  able  and  eminent  lawyer,  who  gave  his 
 opinion  that  his  imprisonment  was  false  and  illegal,  and  that  the 
 magistrate  who  committed  him  was  punishable.  This  matter 
 being  brought  before  the  justices  at  the  Quarter  Sessions,  they 
 cleared  themselves  from  having  any  hand  in  those  arbitrary 
 proceedings  against  the  prisoners,  so  that  the  odium  justly 
 
NONCONFORMITY  IN  WALES. 
 
 167 
 
 devolved  upon  Mr.  Justice  T  ,  by  whom  they  had  been 
 
 sent  to  prison.  This  gentleman  (like  the  Philippian  magistrates, 
 Acts  xvi.)  became  sensible  now  of  his  danger,  and,  ready  to 
 recant,  gave  immediate  orders  to  the  gaoler  without  any  further 
 formalities  to  discharge  the  prisoners.  Mr.  Owen  was  advised 
 to  prosecute  the  unrighteous  magistrate,  and  assured  he  might 
 recover  damages  ;  but  he  declined  it,  choosing  rather  to  leave 
 his  cause  with  God,  the  righteous  and  supreme  Judge.  When 
 the  tyrannical  Justice  found  Mr.  Owen  to  be  a  man  of  peace, 
 and  that  he  could  not  be  persuaded  to  follow  the  law  against 
 him,  he  very  ungratefully  and  basely,  after  the  Sessions  were 
 over,  fined  Mr.  Owen,  together  with  the  host  and  hearers, 
 whose  houses  were  soon  after  rifled,  and  their  goods  seized  upon 
 and  sold.  Our  pious  sufferer  bore  these  hardships  and  indig- 
 nities with  exemplary  firmness  and  patience.  Writing  from  the 
 prison  to  some  of  his  relations,  he  observed — 'That  if  the 
 gospel  was  not  worth  suffering  for,  it  was  not  worth  preaching. 
 It  is,  indeed,  an  honour,'  said  he,  'after  we  have  preached  the 
 truth,  to  be  called  forth  to  suffer  for  it.'  Shortly  after  he  wrote 
 thus  :  '  Religion  is  not  calculated  for  worldly  advantages  ;  it 
 brings  everlasting  gain,  but  very  often  temporal  losses.  How 
 uncertain  are  worldly  things  !  Job,  in  the  morning,  was  the 
 greatest  of  all  the  men  of  the  East,  and  before  night  poor  to 
 a  proverb.'  '  We  are,'  said  he  another  time,  '  travelling  for 
 eternity ;  and  travellers  must  not  expect  fair  ways  and  weather 
 always.  Afflictions  are  appointed  means  of  salvation ;  and 
 salvation  should  reconcile  us  to  everything  that  has  a  tendency 
 to  promote  it.' 1 
 
 Mr.  James  James,  one  of  the  pastors  of  the  Antipaedobaptist 
 church  at  Rhydwillim  and  its  branches,  on  a  day  of  public 
 humiliation  attended  a  prayer-meeting  at  Llandyssil,  in  Cardi- 
 ganshire, where  he  delivered  a  short  opening  address.  In  con- 
 sequence of  that,  an  informer  preferred  against  him  the  charge 
 of  preaching  in  a  conventicle.  Mr.  James  and  the  owner  of 
 the  house  where  the  meeting  was  held  were  fined  to  the 
 amount  of  forty  pounds.  The  latter,  not  having  the  money  to 
 pay  the  fine,  had  his  cattle  taken  away.  He  afterwards  bor- 
 1  "  The  Life  of  James  Owen." 
 
i68 
 
 HISTORY  OF  PROTESTANT 
 
 rowed  the  sum,  and  had  them  restored  to  him.  The  injured 
 man  then  proceeded  against  the  informer  for  taking  his  money 
 illegally.  The  case  was  tried  at  the  Quarter  Sessions  at  Lam- 
 peter, and  turned  in  favour  of  the  persecuted  party.  The  in- 
 former's solicitor,  when  he  saw  the  case  turning  against  his 
 client,  struck  the  table  in  great  rage,  and  said,  holding  out  his 
 arm — "  As  long  as  this  arm  hangs  to  my  body  I  will  be  against 
 that  sect ! "  Before  he  had  scarcely  finished  speaking  he  felt 
 some  pain  in  that  arm,  which  increased  day  after  day,  until  it 
 had  actually  putrified,  and  fell  off.  The  wretched  creature 
 soon  after  died  in  great  agony.1 
 
 The  Nonconformists  at  Abergavenny  and  the  surrounding 
 districts  were  for  a  long  time  greatly  harassed  and  plundered  by 
 one  Justice  Baker,  of  that  place ;  but  at  length  he  filled  up  the 
 measure  of  his  iniquity.  Going  beyond  the  law,  cruel  as  it 
 was,  he  was  proceeded  against,  became  a  bankrupt,  and  was 
 reduced  to  miserable  poverty." 2 
 
 In  addition  to  the  account  already  given  of  the  sufferings  ot 
 the  good  people  called  Quakers,  the  following  startling  facts 
 should  not  be  omitted : — 
 
 "  Besides  the  grievous  persecution  inflicted  on  this  people 
 in  Wales  under  colour  of  law,  many  of  them  were  grievously 
 beaten  and  abused,  to  the  hazard  of  their  lives,  by  wicked 
 persons  on  the  road,  who  on  presumption  of  impunity  made 
 it  their  sport  to  insult  and  abuse  their  peaceable  neighbours. 
 Of  those  who  suffered  much  by  this  means  were  John  Hum- 
 phreys, and  Humphrey  Williams,  at  Caermarthen;  James  Lewis, 
 near  Tenby;  Griffith  Morgan,  and  many  others;  and  even  some 
 of  the  priests  struck  several  of  them  with  their  own  hands. 
 
 "In  this  year  also  (1688)  many  of  this  people  suffered  very 
 grievous  and  exorbitant  distresses  for  their  religious  meetings, 
 of  which  we  have  the  following  instances,  viz. : 
 
 "4.  Thomas  Simmonds,  of  Pincheston,  in  Pembrokeshire,  for 
 suffering  meetings  at  his  house,  had  his  cattle  taken  away  at 
 one  time,  worth  £24,  which  were  sold  for  £8.  At  another 
 time,  some  household  goods  of  his,  worth  26s.,  were  sold  for  7s. ; 
 
 1  "  Hanes  y  Bedyddwyr,"  p.  367. 
 
 2  Jones's  "  History  of  the  Parish  of  Aberystruth,"  p.  96. 
 
NONCONFORMITY  IN  WALES. 
 
 169 
 
 and  at  a  third  time,  corn,  hay,  and  thatch,  taken  from  him,  to 
 the  value  of  ^20,  were  sold  for  ^5,  of  which  one-third  was 
 ordered  at  the  sessions  to  be  given  to  the  poor;  but  they,  con- 
 scious of  the  sufferer's  innocence,  from  whose  charity  they  had 
 often  found  relief,  refused  to  receive  any  of  that  money  when 
 tendered  them. 
 
 "  2.  William  Thomas,  of  Llandewi,  being  fined  5s.,  was  met 
 on  the  highway  by  the  chief  constable,  a  petty  constable,  and 
 an  informer,  who  demanded  the  horse  he  rode  on ;  he,  asking 
 for  their  warrant,  was  answered  with — '  Sirrah,  do  you  question 
 the  King's  power  ? '  and  at  the  same  time  was  struck  on  the 
 head  and  shoulders  with  a  great  staff,  and  plucked  from  his 
 horse  ;  the  constables  looking  on,  but  not  daring  to  gainsay  the 
 act  of  their  master,  the  informer.  The  horse  was  taken  away 
 for  the  5s.  fine,  and  afterwards  sold  for  ^3  is.  4d.  Besides 
 which  they  took  from  him  a  pan  worth  £1  is. 
 
 "  3.  Lewis  David,  for  £20  fine,  had  his  corn  and  hay  seized, 
 to  the  value  of  ^25,  and  sold  for  £8,  being  all  the  effects  he 
 had  in  the  county  of  Pembroke ;  but  he  having  a  house  and 
 land  in  Caermarthenshire,  the  justices  sent  a  certificate  thither, 
 by  which  his  cattle,  corn,  hay,  and  bedding  there  were  seized, 
 to  the  value  of  ^36  more,  which  they  also  sold  for  So 
 that,  having  taken  the  value  of  £61  for  a  fine  of  ^20,  they 
 yet  pretended  to  want  £4  of  their  first  demand. 
 
 "4.  Cadwalader  Thomas,  near  Bala,  in  Merionethshire,  for 
 meetings  held  at  his  house,  had  cattle  taken  away  worth  £55. 
 He  was  also  turned  out  of  a  farm  by  his  landlord  for  no  other 
 cause  than  his  being  a  Quaker,  and  suffering  meetings  at  his 
 house,  whereby  he  sustained  much  loss. 
 
 "  5.  Elizabeth  Willey,  for  a  fine  of  15s.,  had  her  oxen  taken 
 away,  to  the  value  of  ^15. 
 
 "Anno  1674.  On  the  7th  of  the  month  called  March,  toward 
 the  close  of  this  year,1  David  Maurice,  of  Penybont,  in  Den- 
 bighshire, being  in  the  commission  of  the  peace  for  the  county 
 of  Montgomery,  came  with  fourteen  or  fifteen  persons,  most  of 
 them  armed,  to  a  house  called  Cloddiau  Cochion,  within  the 
 corporation  of  Welshpool,  where  a  small  number  of  Friends 
 
 1  The  year  then  ended  on  the  25th  of  March. 
 
170 
 
 HISTORY  OF  PROTESTANT 
 
 were  met  together  in  silence.  He  required  them  to  depart, 
 but  one  of  them,  Thomas  Lloyd,  desiring  him  to  stay  a  little, 
 he  and  his  company  sat  down,  and  the  said  Thomas  Lloyd 
 spoke  to  them  concerning  the  nature  of  true  religion  and  wor- 
 ship, whereupon  the  said  Justice  fined  him  £20  for  preaching, 
 and  several  others  for  being  at  the  said  meeting.  Shortly  after 
 he  issued  warrants  for  distress,  some  of  which  were  executed 
 by  his  clerk,  and  others  by  his  servants,  and  by  virtue  thereot 
 were  taken  from  Thomas  Lloyd  four  cows  and  a  mare,  worth 
 about  £16;  and  from  Thomas  Lewis,  at  whose  house  the 
 meeting  was,  six  cows,  two  oxen,  and  two  heifers.  The  said 
 Justice's  clerk  also  took,  without  warrant,  from  Charles  Lloyd 
 and  Thomas  Lewis,  each  of  them,  a  horse.  Also  the  officers 
 of  the  parish  of  Meifod  took  from  Charles  Lloyd,  of  Dolobran, 
 by  warrant  from  the  said  David  Maurice,  ten  young  beasts,  for 
 being  at  the  said  meeting;  David  Jones,  of  Bronyarth,  for 
 being  a  hearer  at  the  said  meeting,  had  a  brass  pan,  for  his 
 own  proper  fines,  taken  from  him,  and  three  cows  and  an  ox  to 
 pay  the  fines  of  others,  who  were  supposed  to  be  too  poor  to 
 pay  for  themselves.1 
 
 "Anno  1677,  on  the  18th  of  the  month  called  July,  two 
 priests,  viz.,  Hugh  Wilson,  priest  of  Trefeglwys,  and  Isaac 
 Lloyd,  priest  of  Llanidloes,  gave  information  of  a  meeting  at 
 the  house  of  John  Jarman,  at  Llanidloes,  in  Montgomeryshire ; 
 upon  which  the  Mayor,  with  constables,  came  thither,  and 
 committed  seven  of  the  assembly  to  prison,  and  fined  others, 
 who  had  their  cattle  seized  for  their  fines,  viz.  : — 
 
 John  Potts,  one  cow  and  six  young  beasts,    £.  s.  d. 
 
 wrorth        .       .       .       .       .  12  10  o 
 
 Griffith  Jarman,  five  young  beasts  worth  710  o 
 John  Roberts,  a  cow,  worth  .  .  .300 
 John  Jarman,  a  cow,  worth  .  .  .  2100 
 David  Owen,  a  horse,  worth  .       .  .200 
 
 27  10  o 
 
 1  The  above-mentioned  David  Maurice  was  a  bitter  persecutor  of  all  other 
 Nonconformists  as  well  as  Quakers.  He  monopolized  the  offices  of  magistrate 
 and  informer,  but  his  wicked  career  soon  came  to  an  awful  end.  He  was 
 thrown  off  his  horse  in  a  brook  near  his  own  house,  and  was  carried  by  the 
 stream  to  the  river  Tannant,  where  he  miserably  perished.  "  The  wicked  is 
 driven  away  in  his  wickedness." — Life  of  Richard  Davies,  pp.  86-88. 
 
NONCONFORMITY  IN  WALES. 
 
 "  Anno  1683.  In  Cardiganshire,  William  Lloyd,  Evan  David 
 and  John  Rhydderch,  were  committed  to  Tregaron  gaol,  on 
 processes  for  absence  from  the  national  worship,  and  were  kept 
 close  prisoners  there  for  twelve  weeks.  For  the  same  cause 
 also,  William  Lloyd  and  Evan  William  were  imprisoned  seven 
 days  at  Llanbadarn. 
 
 "Anno  1684.  Humphrey  Williams  was  prisoner  in  Caer- 
 marthen  gaol  about  a  year,  for  absence  from  the  national  wor- 
 ship ;  and  Thomas  Griffiths  about  three  months  for  the  same 
 cause."  1 
 
 In  the  work  from  which  the  foregoing  extract  is  taken,  we 
 have  the  names  of  nearly  four  hundred  Friends  in  Wales  who 
 suffered  more  or  less  for  their  Nonconformity,  from  the  year 
 1660  to  1688.  It  should  be  borne  in  mind  that  the  Society  of 
 Friends  was  but  a  mere  handful  in  comparison  to  the  other 
 Nonconforming  bodies.  If  they  had  kept  a  record  of  their 
 sufferings  with  as  much  care  and  minuteness  as  the  Friends 
 did,  large  volumes  might  have  been  filled  with  the  most  re- 
 markable instances  of  injustice,  tyranny,  and  barbarous  cruelty 
 on  the  one  hand,  and  of  patient  suffering,  undaunted  courage, 
 and  unswerving  fidelity  to  principle  on  the  other. 
 
 In  almost  every  neighbourhood  throughout  the  Principality, 
 except  Anglesea,  there  are  traditions  of  the  sufferings  of  the 
 old  Nonconformists  ;  and  secluded  spots,  groves,  and  caves, 
 where  they  used  to  meet  for  worship  in  the  night,  are  still 
 pointed  out.  Most  of  these  traditions  have  undoubtedly 
 some  truth  for  their  foundation  ;  but,  at  this  distance  of  time, 
 they  hardly  deserve  a  place  in  a  work  which  professes  to  be  a 
 faithful  record  of  authentic  facts. 
 
 When  the  Conventicle  Act  was  revived  in  the  year  1669, 
 returns  were  made — in  obedience  to  an  order  from  the  Arch- 
 bishop of "  Canterbury  dated  June  8,  1669,  addressed  to  the 
 Bishop  of  London,  and  through  him  to  all  the  bishops  and 
 clergy  2 — of  the  conventicles  in  every  diocese  in  England  and 
 Wales.  These  returns  are  still  preserved  amongst  the  MSS. 
 at  Lambeth  Palace.    Having  been  collected  by  the  avowed 
 
 1  Besses  "Sufferings  of  the  Quakers,"  vol.  i.  p.  748-60. 
 8  Add.  MSS.  Brit.  Museum,  No.  19,399,  f«  io7- 
 
172 
 
 HISTORY  OF  PROTESTANT 
 
 enemies  of  the  Nonconformists,  they  are  not  to  be  received  as 
 perfectly  fair  and  correct,  especially  as  to  the  number  of 
 attendants,  which,  we  may  feel  assured,  are  not  over-estimated;1 
 for  the  meetings  were  kept  as  privately  as  possible,  and  there- 
 fore the  clergy  and  the  churchwardens,  who  collected  the 
 statistics,  could  not  have  known  the  exact  number  of  attend- 
 ants ;  and  in  some  parishes,  also,  the  clergyman  and  the 
 churchwardens  were  moderate  men,  and  not  of  a  persecuting 
 spirit ;  they  consequently  made  their  returns  as  vague  and 
 indefinite  as  they  possibly  could,  in  order  not  to  expose  their 
 harmless  neighbours.  But,  imperfect  as  they  necessarily  are, 
 these  returns  are  highly  important,  as  they  furnish  us  with 
 some  idea  of  the  numbers  and  social  position  of  the  Noncon- 
 formists at  that  time.  Unfortunately  the  returns  from  the 
 dioceses  of  St.  David's  and  Bangor  are  not  to  be  found  at 
 Lambeth  Palace ;  we  have  therefore  only  those  from  Llandaff 
 and  St.  Asaph  to  give.    They  are  as  follows  : — 
 
 "DIOCESE  OF  LLANDAFF. 
 "County  of  Monmouth. 
 
 "  Pantteg. — At  the  house  of  Richard  Hanbury.  Number, 
 40,  50,  60,  and  sometimes  more.  Teachers,  George  White, 
 of  Llanvihangel,  and  sometimes  the  said  Richard  Hanbury. 
 
 "  Llantvenarth. — Anabaptists.  Number,  80  to  100.  Teachers, 
 David  Robert  and  Morgan  Evan. 
 
 "  Llanwern. — Quakers.  Number,  30  or  40  ;  and  when  they 
 hear  of  some  eminent  seducing  teacher,  there  will  be  60  and 
 upwards. 
 
 "  Abergavenny. — Anabaptists.  Number,  60.  Their  teachers 
 and  seducers  are  Christopher  Price,  an  apothecary ;  John 
 Edward,  shoemaker;  and  Watkin  Morgan,  shoemaker. 
 
 "  Caerleon. — At  the  house  of  Mr.  Henry  Walter.  Magor. — 
 At  the  house  of  Mr.  Samuel  Jones,  of  Little  Salisbury,  and 
 Mr.  Thomas  Jones,  of  Milton.    Llanvaches. — At  the  house  of 
 
 1  The  Archbishop  in  his  letter  requests  the  collectors  of  the  returns  to 
 ascertain  whether  the  same  persons  attended  different  conventicles,  so  that 
 they  might  not  over-estimate  the  number.  It  was  evidently  his  wish  to  prove 
 that  they  were  few  in  number  and  low  socially. 
 
NONCONFORMITY  IN  WALES. 
 
 173 
 
 Mr.  Nathan  Rogers.  Dinham. — At  the  house  of  William 
 Blethin.  Caldicot. — At  the  house  of  Hopkin  Rogers.  Wil- 
 wick. — At  the  house  of  John  Jones.  Shireneiuton. — At  the 
 house  of  Robert  Jones. 
 
 "These  meetings  are  of  three  sects — viz.,  Independents, 
 Anabaptists,  and  Quakers.  The  number  is  sometimes  200, 
 or  more  at  the  greatest.  Of  which  number  there  are  many 
 persons  of  good  quality,  being  country  gentlemen,  and  such  as 
 either  were  in  actual  arms  in  the  late  rebellion,  or  bred  up 
 under  such,  and  many  of  the  meaner  sort  of  people,  besides 
 women  and  children.  Teachers,  Mr.  Henry  Walter,  of 
 Parkypill,  in  the  parish  of  Caerleon ;  Thomas  Barnes,  late 
 of  Magor,  now  of  Bristol ;  one  Lloyd,  who  pretends  to  be 
 a  scholar  of  New  Inn  Hall,  Oxon ;  and  one  William  Milman, 
 of  Magor,  a  Sabbatarian  Anabaptist;  besides  Repeaters — viz., 
 Samuel  Jones,  gent.,  Henry  Rumsey,  gent.,  Robert  Jones, 
 gent.,  Hopkin  Rogers,  George  Edwards,  Watkin  George ;  with 
 divers  other  vagrant  persons,  leaders  and  teachers  of  the 
 Quakers. 
 
 "  Marshfield. — At  the  house  of  Jane  Reynolds,  the  relict 
 of  Henry  William,  a  lieutenant  in  the  late  rebellion.  Number, 
 100.  Teachers,  Thomas  Quarrell,  John  Powell,  and  others. 
 The  congregation  is  made  up  of  old  militiamen,  of  the  counties 
 of  Monmouth  and  Glamorgan. 
 
 "  Btdwas. — Every  third  sabbath  day,  at  the  houses  of 
 William  Evan  and  Thomas  Morgan.  Number,  150.  Teachers, 
 Morgan  Lewis  Lawrence,  of  Bedwas,  and  Thomas  Quarrell,  of 
 Whitchurch. 
 
 "  Mynyddislwyn  and  Bedwellty. — There  are  five  conventicles 
 in  these  two  parishes ;  at  the  houses  of  Evan  Lewis,  Philip 
 Rees,  Evan  William,  Watkin  John  Evan,  of  Mynyddislwyn, 
 and  Edmund  Morgan,  of  Bedwellty.  Number,  200.  Teachers, 
 Evan  William,  Watkin  John  Evan,  Thomas  Quarrell,  and 
 William  Lewis,  of  Gellygaer. 
 
 "Newport. — At  the  house  of  Mr.  Rice  Williams.  Number, 
 100,  of  all  sorts,  some  gentlemen.  Teachers,  Mr.  Rice 
 Williams,  one  Prosser,  of  the  parish  of  Tredunock  j  Mr. 
 Joshua  Lloyd,  Mr.  Rogers,  and  Watkin  John,  of  Mynyddislwyn. 
 
174 
 
 HISTORY  OF  PROTESTANT 
 
 "  Llantrissant. — At  the  house  of  George  Morgan.  Number, 
 40  or  50.  Teacher,  William  Thomas,  of  the  said  parish, 
 son-in-law  of  the  said  Morgan,  their  entertainer. 
 
 "  Llangwm. — At  the  houses  of  John  Gwynne,  John  Mor- 
 gan, Nathaniel  Morgan,  Thomas  William,  and  David  Evan. 
 Number,  sometimes  200,  100,  60,  30. — Some  men  of  competent 
 parts  and  breeding;  and  have  been,  in  the  time  of  the  late 
 rebellion,  in  offices,  both  military  and  civil.  Some  of  ^500 
 a  year,  some  ^300,  some  £200,  some  ^100,  some  £60, 
 and  some  ^30  ;  besides  people  of  mean  sort.  Teachers, 
 William  Thomas,  of  Llantrissant,  one  Millman,  and  one  Jones, 
 a  Repeater. 
 
 the  Priory  of  Usk. — At  the  house  of  Mrs.  Mary  Jones, 
 the  relict  of  William  Jones,  Esq.  Number,  30  or  40.  Teachers, 
 Moore,  Goddard,  and  William  Thomas,  of  Llantrissant. 
 
 "  Llafigibby  and  Llandegreth. — Edward  Walters,  of  Llangibby, 
 Walter  William,  of  Llandegveth,  and  Giles  Morgan,  of  Lland- 
 dewivach,  entertain  them.  Number,  30  or  40 ;  some  free- 
 holders and  farmers  amongst  them.  Teachers,  William 
 Thomas,  Walter  Prosser,  and  Walter  WTilliam. 
 
 "  Glamorganshire. 
 
 "  Merthyr  Tydvil. — At  the  houses  of  Howell  Rees  Philip 
 and  Isaac  John  Morgan  \  and,  for  the  mixed  rabble  and  the 
 Quakers,  at  the  houses  of  Jenkin  Thomas,  Harry  Thomas, 
 and  Lewis  Beck.  Number,  300,  400,  500,  and  sometimes 
 600.  Teacher,  Captain  Harry  William  Thomas,  that  knows 
 only  the  Welsh  tongue,  and  hath  been,  during  all  the  late 
 rebellion,  a  captain  against  the  King. 
 
 "  Llanede7-n. — Every  other  sabbath.  Entertained  by  Llewelyn 
 John.  Number  about  40,  of  mean  quality.  Teachers,  Thomas 
 Quarrell  and  John  Powell. 
 
 "  Eglwysilan. — The  entertainers  are  Watkin  John  Thomas, 
 Jenkin  Thomas,  and  William  Rees,  a  mason.  Teachers, 
 Thomas  Quarrell  and  John  Powell. 
 
 "  Baglan. — Entertained  by  Robert  Thomas.  Catabaptists, 
 Anabaptists,  and  Independents.  Number  about  20.  Teacher, 
 Robert  Thomas. 
 
NONCONFORMITY  IN  WALES. 
 
 175 
 
 "  Bettivs. — At  the  house  of  Rees  Powell,  in  the  late  time  of 
 rebellion,  a  sheriff  of  the  county  and  a  justice  of  the  peace. 
 Teacher,  Mr.  Samuel  Jones,  A.M.,  ordained  by  presbyters. 
 
 "Newton  Nottage. — At  the  house  of  Richard  Cradock. 
 Number,  20  or  30.  Teachers,  Richard  Cradock  and  Lewis 
 Thomas. 
 
 "  DIOCESE  OF  ST.  ASAPH. 
 
 "  Montgomeryshire. 
 
 "  Uanllwchhaiarn. — Henry  Williams  is  a  great  conventicle 
 holder. 
 
 "  Llandyssil. — David  Phillips,  a  tailor,  and  Margaret  Evans, 
 are  conventicle  holders.  Number,  about  40.  The  principals 
 are  Thomas  Fudge,  Lewis  Turner,  Raynold  Wilson,  a  school- 
 master, all  of  Aberhavesp  parish  ;  Edward  Price,  of  Bettws,  a 
 Captain  in  the  late  rebellion,  and  Richard  Baxter,  of  Tregy- 
 non  parish.  Teachers,  Henry  Williams,  and  David  Phillips,  a 
 tailor. 
 
 " Meifod. — At  the  house  of  Charles  Lloyd,  gent.,  a  Quaker; 
 and  the  other  conventicle  at  the  house  of  David  Williams,  gent. 
 Independents.  Number,  50,  60,  and  sometimes  100.  They 
 meet  sometimes  by  day  and  sometimes  by  night.  The  chiefs 
 of  the  Quakers  are  Thomas  Lloyd,  William  Evans,  of  the  said 
 parish ;  and  Cadwalader  Edwards.  The  Independent  conven- 
 ticle is  abetted  by  William  Beddoe,  Edward  Meredith,  Hum- 
 phrey Meredith,  Samuel  Meredith,  and  Thomas  Meredith,  of 
 the  said  parish. 
 
 "  Guilsfield. — At  the  house  of  William  Lewis,  a  Quaker. 
 
 "  Llanvyllin. — The  conventicles  here  are  held  at  the  houses 
 of  John  Griffith,  gent.,  Walter  Griffith,  gent,  and  other  places. 
 Teachers,  Vavasor  Powell,  John  Evans,  and  one  Morris,  a 
 cooper. 
 
 Llanvechan. — There  are  two  conventicles  held  in  this  parish; 
 one  in  the  house  of  Arthur  Chidlow,  the  other  in  the  house  of 
 Richard  Troglus  (Trollus?).  Number,  50  or  60.  Teachers, 
 John  Evans,  late  schoolmaster,  Oswestry ;  Morris  Williams,  a 
 cooper ;  and  Richard  Baxter,  servant  to  Mr.  John  Kynaston. 
 
i76 
 
 HISTORY  OF  PROTESTANT 
 
 "  Shropshire. 
 
 "  Oswestry. — The  conventicles  are  held  at  several  houses 
 and  places  successively.  Number,  about  30  persons  of  the 
 town,  and  some  strangers  from  other  parts.  Teachers,  Rowland 
 Nevett,  late  Vicar  of  Oswestry,  and  Mr.  John  Evans,  late 
 schoolmaster  there.  These  build  their  impunity  on  the  example 
 of  London  and  other  places  in  the  kingdom. 
 
 "  Denbighshire. 
 
 "  Wrexham. — In  this  parish  are  schismatics  many,  but  all  or 
 most  of  them  of  ordinary  condition."  1 
 
 There  were  several  "  conventicles  "  in  these  two  dioceses,  of 
 which  authentic  accounts  are  preserved,  besides  those  mentioned 
 in  the  foregoing  list,  such  as  those  in  the  parishes  of  Abery- 
 struth,  Monmouthshire;  Gellygaer,  Llanvabon,  and  Glyncorwg, 
 in  Glamorganshire  ;  Llanbrynmair,  in  Montgomeryshire ;  one 
 at  or  near  the  town  of  Denbigh,  and  one  in  Flintshire.  In  the 
 diocese  of  Bangor  there  were  three  or  four  respectable  Inde- 
 pendent churches,  and  a  considerable  number  of  Quakers, 
 especially  in  Merionethshire.  The  Nonconformists  in  the  ex- 
 tensive diocese  of  St.  David's  were  very  numerous.  They  were 
 scattered  over  the  counties  of  Radnor,  Brecknock,  Caermarthen, 
 the  western  district  of  Glamorgan,  and  some  parts  of  Pembroke 
 and  Cardigan.  In  some  parishes  they  formed  the  majority  of 
 the  population.  Jones,  in  his  "  History  of  Breconshire  "  (vol. 
 i.  pp.  333-4),  says  that  their  number,  in  thirty-six  parishes  of 
 that  county,  in  1673,  amounted  to  682.  That  number  evi- 
 dently does  not  include  women  and  children,  and  a  host  of 
 "  secret  disciples."  It  is  almost  certain  that  the  number  of 
 professed  Nonconformists  in  the  Principality  at  this  time  could 
 not  have  been  under  fifteen  or  sixteen  thousand. 
 
 The  indulgences  granted  to  the  Nonconformists  by  Charles 
 II.  in  1672,  and  James  II.  in  1687,  were  hailed  with  over- 
 whelming joy  by  the  generality  of  those  bitterly  persecuted 
 people  in  Wales,  and  other  remote  parts  of  the  kingdom  ;  but 
 in  London  and  the  large  towns,  where  the  sufferings  of  Non- 
 
 1  Lambeth  MSS.  vol.  639. 
 
NON-CONFORMITY  IN  WALES. 
 
 177 
 
 conformists  were  somewhat  less  severe,  and  the  sinister  designs 
 of  the  monarchs  better  understood,  those  unconstitutional 
 stretches  of  the  Royal  power  were  looked  upon  with  coldness 
 and  distrust.  During  those  seasons  of  partial  and  precarious 
 liberty,  the  persecuted  Welsh  ministers  came  out  of  their 
 hiding-places,  and  traversed  the  length  and  breadth  of  the 
 land,  preaching  to  crowded  congregations  hungering  for  the 
 bread  of  life.1  Mr.  Joshua  Thomas  has  preserved,  in  his 
 History  of  the  Baptists,  a  poem  composed  in  1687  by  one 
 Richard  Pugh,  a  Breconshire  Nonconformist,  on  the  announce- 
 ment of  liberty  to  the  Nonconformists  by  King  James.  As  a 
 poetical  composition,  it  has  no  merit  whatever;  but  its  descrip- 
 tion of  the  sufferings  and  hardships  which  multitudes  of 
 innocent  people  had  passed  through  in  the  preceding  years, 
 and  their  joy  in  the  prospect  of  deliverance,  is  indescribably 
 affecting. 
 
 The  indulgence  granted  by  Charles  is  dated  March  24th, 
 1672.  The  following  is  a  list  of  the  houses  recorded,  and  the 
 licenses  taken  under  it  in  Wales.  The  letter  A  stands  for 
 Anabaptists,  I  for  Independents,  C  for  Congregationalists,  and 
 P  for  Presbyterians. 
 
 Glamorganshire. 
 
 Place. 
 
 Preacher.  Sect.  House. 
 
 Swansea 
 
 Marmaduke  Mathews  I.  His  own  house. 
 
 Daniel  Higgs  C.  „ 
 
 Stephen  Hughes  I.  „ 
 
 Lewis  Thomas  A.  William  Dykes. 
 
 Bishopston 
 
 Nicholston 
 
 Rosily 
 
 Llangynwyd 
 
 Goetrehen 
 
 Cardiff 
 
 Wenvoe 
 
 Bridgend 
 
 Newton  Nottage 
 
 John  French  P.  Own  house. 
 
 Joshua  Miller  P.  Morgan  Thomas. 
 
 Thomas  Joseph  A.  Own  house. 
 
 Howell  Thomas  A.  W.  Andrews. 
 
 Samuel  Jones  P.  Own  house. 
 
 P.  Rees  Powell. 
 
 C.  Henry  Griffith. 
 C.  Robert  Gethin. 
 C.  Richard  Devun. 
 
 1  Henry  Maurice's  MS.  Diary  for  1672. 
 !3 
 
r78 
 
 HISTORY  OF  PROTESTANT 
 
 Place. 
 
 Preacher. 
 
 Sect.  House. 
 
 Newton  Nottage 
 
 Watkin  Cradock 
 
 I. 
 
 Own  house. 
 
 St.  Bride's 
 
 A. 
 
 Widow  Williams. 
 
 Baglan 
 
 Robert  Thomas 
 
 I. 
 
 Own  house. 
 
 KenfTyg 
 
 j> 
 
 I. 
 
 Lewis  Alward. 
 
 Gellygaer 
 
 >» 
 
 I. 
 
 Lewis  Rees. 
 
 Llanvalon 
 
 jj 
 
 I. 
 
 W.  Rowlands. 
 
 Egwysilan 
 
 Thomas  John 
 
 T 
 1. 
 
 \\  llliam  John. 
 
 Cowbridge 
 
 bamuel  Jones 
 
 P. 
 
 Eve  Christopher. 
 
 Neath 
 
 if 
 
 P. 
 
 Elizb.  Morgan. 
 
 Kildendy 
 
 jj 
 
 T> 
 
 r. 
 
 Kice  Powell. 
 
 Merthyr 
 
 Henry  Williams 
 
 T 
 1. 
 
 Howell  Rees. 
 
 Carmarthenshire. 
 
 Llanstephan 
 
 Stephen  Hughes 
 
 I. 
 
 Evan  Morris. 
 
 Pencadair 
 
 JJ 
 
 I. 
 
 Widow  Jenkins. 
 
 Llannon 
 
 Robert  Morgan 
 
 A 
 
 1  ijllll               ti till. 
 
 Llangennech 
 
 j> 
 
 A. 
 
 Edward  Williams. 
 
 JJ 
 
 jj 
 
 A. 
 
 Joshua  Franklyn. 
 
 Kennarth 
 
 James  Davies 
 
 C. 
 
 John  James. 
 
 Pencarreg 
 
 David  Jones 
 
 r- 
 
 c 
 
 No  house  named. 
 
 Pembrokeshire. 
 
 Haverfordwest 
 
 Peregrine  Phillips 
 
 c. 
 
 Own  house. 
 
 c. 
 
 Richard  Meyler. 
 
 Killgerran 
 
 Jenkin  Jones 
 
 c. 
 
 Own  house. 
 
 Cardiganshire. 
 
 Cardigan 
 
 James  Davies 
 
 c. 
 
 Own  house. 
 
 >j 
 
 c. 
 
 Widow  Gwynne. 
 
 Llanbadarnodyn 
 
 Morgan  Howell 
 
 c. 
 
 John  Jones. 
 
 Llandisilio 
 
 jj 
 
 c. 
 
 David  Thomas. 
 
 Llanfair  Trefhely^ 
 
 >ren  ,, 
 
 c. 
 
 David  Rees. 
 
 Dihewyd 
 
 jj 
 
 c. 
 
 Philip  Davies. 
 
 Llanddawibrefi 
 
 David  Jones 
 
 c. 
 
 Own  house. 
 
 Cellan 
 
 Evan  Hughes 
 
 c. 
 
 David  Hughes. 
 
 Llanbadarn 
 
 c. 
 
 Evan  David. 
 
NONCONFORMITY  IN  WALES. 
 
 179 
 
 Place. 
 Llandrindod 
 Begildy 
 
 Preacher. 
 William  Green 
 Richard  Griffiths 
 
 Glascombe 
 
 Llanbister 
 
 Llangunllo 
 
 Maurice  Griffith 
 Edward  Owen 
 John  Hanmer 
 
 Talgarth  David  Williams 
 Llanigon  „ 
 
 Llanavan  Thomas  Evans 
 
 Llanvigan  Lewis  Prytherch 
 
 Newport 
 Mynyddislwyn 
 >) 
 
 Caldicot 
 Llantrissant 
 j) 
 
 Llangwm 
 Llangybi 
 Marshfield 
 Aberystruth 
 
 Magor 
 Bettws 
 Llanwenarth 
 Henllys 
 Abergavenny 
 )> 
 
 Bedwellty 
 Llantillopertholeu 
 
 Radnorshire. 
 
 Breconshire. 
 
 Monmouthshire. 
 
 Sect.  House. 
 A.  Own  house. 
 P.  Own  house. 
 P.  Owen  Morgan. 
 C.  Own  house. 
 C.  Richard  Mills. 
 C.  Anne  King. 
 C.  Richard  Griffith. 
 
 C.  William  Watkins. 
 C.  William  Watkins. 
 P.  No  house  named. 
 C.  David  Williams. 
 
 I.   Barbara  Williams. 
 I.   Own  house. 
 I.   Thomas  James. 
 I.   Evan  Williams. 
 C.  James  Lewis. 
 C.  George  Morgan. 
 A. 
 
 A.  William  Richards. 
 C.  Edward  Waters. 
 I.   Jane  Reynolds. 
 I.   Llewellyn  Rosser. 
 I.  John  James. 
 I.  Walter  Jones. 
 P.  Own  house. 
 I.   John  Watkins. 
 I.   Margaret  Jones. 
 A.  Own  house. 
 A.  Own  house. 
 A.  Own  house. 
 A.  Own  house. 
 
 Watkin  Jones 
 )> 
 >) 
 )> 
 
 George  Robinson 
 William  Thomas 
 William  Millman 
 Walter  Williams 
 
 >) 
 
 j> 
 
 >> 
 
 Thomas  Barnes 
 Reynald  Morgan 
 
 5) 
 
 » 
 
 John  Edwards 
 Christopher  Price 
 Thomas  Jones 
 William  Prichard 
 
i8o 
 
 HISTORY  OF  PROTESTANT 
 
 Place. 
 
 Bryng 
 Welshpool 
 
 Groynby 
 
 Christionwydd  ) 
 
 (Near  Ruabon)  j 
 
 Near  Oswestry 
 
 Glyn 
 
 Ruthin 
 
 Wrexham 
 
 ?> 
 
 Ruabon 
 Llanfair 
 
 Malpas 
 Hanmer 
 
 Bryne 
 
 Caernarvon 
 
 Tynycoed 
 
 Bodwell  House 
 
 Tynycaeau 
 
 Pwllheli 
 
 Llangybi 
 
 Cynfal 
 Peniarth 
 
 Montgomeryshire. 
 
 Preacher. 
 William  Prichard 
 Hush  Rogers 
 
 Richard  Price 
 
 Denbighshire. 
 Richard  Price 
 
 John  Evans 
 
 Philip  Rogers 
 Jonathan  Roberts 
 
 Flintshire. 
 Philip  Henry 
 
 5) 
 
 5> 
 
 Sect.  House. 
 C.  John  Kynaston. 
 P.  David  Rogers. 
 P.  Widow  Morris. 
 C.  Own  house. 
 
 C.  William  Winne. 
 
 C.  Hugh  Edwards 
 C.  John  Hughes. 
 C.  John  Roberts. 
 C.  Edward  Kenrick. 
 P.  John  Hughes. 
 C.  Roger  Kynaston. 
 C.  Own  house. 
 
 P.  Own  house. 
 P.  James  Jackson. 
 P.  Catharine  Key. 
 P.  William  Bennett. 
 P.  Luke  Lloyd. 
 
 Caernarvonshire. 
 
 Ellis  Rowlands 
 John  Williams 
 
 }> 
 
 John  Rowland 
 William  Rowlands 
 Ellis  Williams 
 
 Merionethshire. 
 Ellis  Williams 
 
 P. 
 C. 
 I. 
 L 
 
 r. 
 p. 
 
 Own  house. 
 Own  house. 
 No  name. 
 Own  house. 
 Own  house. 
 Own  house. 
 
 C.  Mary  Lloyd. 
 C.  David  Williams. 
 
NONCONFORMITY  IN  WALES. 
 
 181 
 
 Place. 
 
 Preacher. 
 
 Sect.  House. 
 
 Envgogel 
 
 Bodwynog 
 
 Llanegryn 
 
 Ellis  Williams 
 
 C.  John  Owen. 
 C.  Ellis  Davies. 
 C.  Own  house.1 
 
 Hugh  Owen 
 
 A  considerable  number  of  houses  where  religious  meetings 
 were  regularly  held,  and  the  names  of  preachers  who  were 
 constantly  preaching  at  this  time,  are  not  to  be  found  in  the 
 foregoing  list.  It  is  possible  that  persecution  ceased  for  a  time 
 when  the  persecutors  saw  that  the  king  favoured  the  Noncon- 
 formists, and  consequently  they  delayed  applying  for  licenses 
 while  their  meetings  were  not  disturbed ;  and  probably  some 
 in  Wales,  as  well  as  in  England,  suspected  the  Declaration  of 
 Indulgence  as  intended  to  open  the  way  for  the  re-establishment 
 of  popery,  and  they  preferred  to  suffer  any  personal  incon- 
 venience rather  than  be  the  occasion  of  any  advantage  to  the 
 dreaded  Roman  Catholics.  Owing  to  the  determined  opposi- 
 tion of  a  majority  in  Parliament,  the  Declaration  of  Indulgence 
 was  cancelled  in  the  spring  of  i  673,  and  soon  after  persecution 
 was  revived  as  fierce  as  ever. 
 
 In  the  year  1675  Mr.  Henry  Maurice,  pastor  of  the  Non- 
 conformist church  in  Breconshire,  sent  to  Mr.  Edward  Terril, 
 of  Bristol,  "  a  catalogue  of  all  the  congregated  churches  in  the 
 general  counties  of  Wales,  together  with  the  names  of  their 
 pastors  and  other  church  officers."  This  most  important 
 document  is  here  inserted  verbatim,  as  published  with  the 
 "  Broadmead  Records,"  with  only  a  few  orthographical  correc- 
 tions, and  some  explanatory  remarks  : — 
 
 "Anglesea. — There  hath  not  been  any  church  in  this 
 county  of  the  constitution  aforesaid,  nor  any  number  of  people 
 professing  religion,  in  the  power  and  strictness  of  it,  joining 
 with  any  church  elsewhere,  in  all  these  late  times. 
 
 "  Brecknockshire. — The  only  church  in  this  county  is  that 
 which  commonly  meets  in  Llanigon,  of  which  Henry  Maurice 
 is  pastor  elect  j  Charles  Lloyd,  Thomas  Gwyn,  David  Williams, 
 Henry  Williams,  Richard  Jones,  William  Howell,  ordained 
 elders ;  Lewis  Prytherch  (or  Protheroe)  elder  elect.    There  are 
 
 1  Copied  from  the  License  Book  in  the  Record  Office. 
 
182 
 
 HISTORY  OF  PROTESTANT 
 
 also  four  deacons.  The  church  consisting  mostly  of  Indepen- 
 dents in  judgment,  and  partly  of  Baptists  ;  their  communion 
 being  founded  upon  union  unto  Christ,  as  far  as  may  be, 
 according  to  the  rule  of  gospel  love.  There  are  two  rather 
 small  parties  of  more  rigid  Baptists  in  this  county.  The  one 
 of  them  is  joined  with  those  of  Llanddewi,  in  Radnorshire. 
 Vide  Monmouth  and  Radnorshire." 
 
 This  "  only  church,"  scattered  over  the  whole  county,  and 
 some  parts  of  three  or  four  of  the  adjoining  counties,  could 
 never  meet  in  one  place.  At,  or  soon  after,  the  Revolution  it 
 was  divided  into  several  distinct  churches,  which  exist  to  this 
 day;  such  as  Tredustan,  Brecon,  Gwenddwr,  Troedrhiwdalar 
 and  Llanwrtyd,  in  Brecknockshire;  Maesyronen,  in  Radnor- 
 shire ;  Merthyr  Tydvil,  in  Glamorganshire ;  and  Cefnarthen,  in 
 Caermarthenshire.  The  Antipaedobaptists,  who  were  connected 
 with  this  church,  separated  about  1698,  and  formed  themselves 
 into  a  church,  at  Maesyberllan,  near  Brecon. 
 
 "  Cardiganshire. — There  are  general  (several  ?)  parties  of 
 people  professing  godliness  in  this  county,  yet  but  one  entire 
 church  in  it ;  namely,  that  which  meets  at  Llanbadarnvawr, 
 being  the  first  original  gathered  church  in  this  county,  of  the 
 judgment  commonly  called  Independent,  but  very  moderate. 
 Mr.  David  Jones,  of  Penbryn,  is  their  pastor ;  Morgan  Howells 
 and  Evan  Hughes,  elders  ;  John  Jones,  elder  elect ;  together 
 with  some  deacons.  There  are  also  here  a  party  of  Baptists, 
 under  imposition  of  hands,  that  are  joined  to  Mr.  William 
 Jones's  church  in  Caermarthenshire,  whereof  hereafter.  There 
 are  also  here  several  members  of  Mr.  Stephen  Hughes's 
 church  ;  namely,  Caermarthenshire." 
 
 The  original  church  in  this  county,  before  the  close  of  the 
 seventeenth  century,  was  divided  into  several  distinct  churches, 
 which  respectively  met  at  Kellan,  Cilgwyn,  Crugymaen,  Aber- 
 meurig,  Blaenpenal,  and  Llwynrhys.  These  churches,  for 
 above  eighty  years,  were  presided  over  by  a  succession  of 
 Independent  ministers,  eminent  for  their  learning,  piety,  and 
 evangelical  views  ;  but  about  the  year  1762,  or  soon  after,  some 
 parties  began  to  propagate  Arian  sentiments  in  the  congrega- 
 tions at  Kellan,  Cilgwyn,  and  Crugymaen,  and  those  sentiments 
 
NONCONFORMITY  IN  WALES. 
 
 183 
 
 ultimately  prevailed.  Towards  the  close  of  the  eighteenth 
 century,  Mr.  Thomas  Gray,  the  pastor  of  the  churches  at  Aber- 
 meurig,  Blaenpenal,  and  Llwynrhys  or  Llwynypiod,  joined  the 
 Calvinistic  Methodists,  and  induced  his  people  to  follow  his 
 example.  The  present  Independent  churches  in  those  districts 
 are,  therefore,  modern  interests,  and  not  properly  a  regular 
 succession  from  "the  original  gathered  church  in  this  county." 
 
 11  Caermarthenshire. — Mr.  Stephen  Hughes  aforesaid  is  a 
 pastor  of  the  original  church  that  was  in  this  county,  and  are 
 properly  Independent  in  their  judgment,  not  much  differing 
 from  Presbyterian.  The  names  of  their  officers  I  do  not  know, 
 only  Mr.  William  Lloyd,  a  blind  man,  and  yet  seeing,  is  one 
 that  teaches  commonly  amongst  them,  as  also  Mr.  David 
 Jones.     Vide  Glamorganshire. 
 
 "  There  is  also  a  church  of  a  later  standing  here,  whereof 
 Mr.  William  Jones  aforesaid  is  pastor ;  Griffith  Howells  and 
 Thomas  David  Rees,  elders.  Their  other  officers  I  cannot 
 name.  As  for  their  judgment,  see  Cardiganshire.  Their 
 meeting  place  is  at  Llanvair,  upon  the  borders  of  Pembroke- 
 shire ;  sometimes  also  in  Cardiganshire,  and  sometimes  hard 
 by  Narberth,  in  Pembrokeshire. 
 
 "  There  is  also  another  church,  consisting  of  Baptists  for  the 
 most  part,  but  for  free  communion,  who  meet  at  Llanvairybryn, 
 near  Llandovery,  in  this  county.  They  were  called  at  first  by 
 the  ministry  of  Mr.  Jenkin  Jones,  and  gathered  as  part  of  the 
 church  in  Llanigon,  in  Breconshire.  Vide  Brecknockshire. 
 But  they  were  scattered,  and  lay  desolate  for  a  time,  yet  now 
 of  late  they  are  much  revived,  and  have  rallied  together  again. 
 They  intend  to  make  choice  of  Mr.  Rees  Prytherch,  a  worthy, 
 well-qualified  person,  for  their  pastor.  Other  officers  they  have 
 none,  except  it  be  one  deacon.  There  is  also  another  party  of 
 professing  people,  in  a  remote  corner  joining  upon  Glamorgan- 
 shire, namely,  at  Llangenych.  Some  of  these  are  part  of  Mr. 
 Stephen  Hughes's  church  aforesaid  ;  another  part,  being  Bap- 
 tists, do  join  with  those  in  Glamorganshire,  as  you  may  see 
 further  in  the  account  given  of  that  county." 
 
 Mr.  Stephen  Hughes's  church  was  a  considerable  body  of 
 people  scattered  over  almost  the  whole  county,  and  the  ad- 
 
184 
 
 HISTORY  OF  PROTESTANT 
 
 joining  districts  of  the  counties  of  Cardigan,  Pembroke,  and 
 Glamorgan.  When  liberty  was  secured  to  the  Nonconformists 
 by  the  Toleration  Act,  it  was  divided  into  eleven  distinct 
 churches,  all  of  which,  after  undergoing  the  various  changes  of 
 time,  exist,  and  are  in  a  prosperous  condition  at  the  present 
 time — viz,  Henllan,  Trelech,  St.  Clears,  Caermarthen,  Llany- 
 bree,  Llanedi,  Capel  Isaac,  Pantteg,  Pencader,  and  Rhydybont, 
 in  Caermarthenshire,  and  Pantycreuddyn,  or  Horeb,  in  Cardi- 
 ganshire. 
 
 Mr.  William  Jones's  church  branched  oft  to  Gland wr,  in 
 Cardiganshire,  in  1696  ;  to  Newcastle  Emlyn  in  1698  ;  and 
 Cilvowyr,  in  Pembrokeshire,  in  1704.  Several  other  branches 
 of  it  were  formed  into  churches  in  the  eighteenth  century. 
 
 The  church  at  Llanvairybryn  prospered  greatly  under  the 
 ministry  of  Mr.  Rees  Prytherch.  It  became  thoroughly  Inde- 
 pendent before  his  death.  No  church  in  the  Principality  has 
 been  more  signally  favoured  with  powerful  revivals,  from  time 
 to  time,  than  this.  Its  places  of  worship  are  Cefnarthen  and 
 Pentretygwyn,  near  Llandovery. 
 
 "  Caernarvonshire. — The  original  and  only  gathered 
 church  here  is  that  which  commonly  meets  at  Llanarmon  and 
 Llangybi,  in  this  county,  which  was  called  by  the  ministry  of 
 Mr.  John  Williams,  lately  deceased,  and  gathered  by  him. 
 They  are  wholly  Independent  in  judgment,  except  it  be  one 
 member,  and  that  none  of  the  meanest  of  them  for  zeal  and 
 godliness,  that  is  a  Baptist.  His  name  is  Thomas  Williams, 
 who  lived  in  London  several  years  of  late.  They  are  destitute 
 of  a  pastor  at  present,  only  one  William  Rowlands  is  their 
 teaching  elder,  together  with  Thomas  Williams,  and  some 
 others,  exercising  their  gifts  among  them." 
 
 Llanarmon  and  Llangybi  are  in  the  immediate  neighbour- 
 hood of  Pwllheli.  This  remarkable  church,  though  subjected 
 to  the  most  barbarous  and  almost  uninterrupted  persecutions 
 from  1662  to  1750,  has  wonderfully  prospered  amidst  all  its 
 sufferings,  and  has  been  instrumental,  directly  or  indirectly,  in 
 planting  evangelical  Nonconforming  churches  throughout  the 
 counties  of  Caernarvon  and  Anglesea. 
 
 "  Denbighshire. — The  first  foundation  of  a  gospel  ministry 
 
NONCONFORMITY  IN  WALES, 
 
 here  was  laid  by  Mr.  Walter  Cradock,  at  a  town  called  Wrex- 
 ham, and  was  afterwards  gathered  into  gospel  order  by  Mr. 
 Morgan  Lloyd.  Now,  since  their  late  removal  and  renewal, 
 Mr.  John  Evans,  a  person  of  great  sobriety  and  godliness,  is 
 become  their  pastor ;  Mr.  John  Brown,  Captain  William 
 Wynne,  Philip  Rogers,  and  others,  elders ;  Evan  Roberts, 
 with  others,  deacons.  They  were  Independents  in  judgment 
 from  the  beginning,  yet  are  they  very  moderate,  so  that  some 
 few  Baptists  are  of  their  society. 
 
 u  There  was  also  a  gathered  Presbyterian  church  at  Denbigh 
 town,  whereof  Mr.  William  Jones  was  pastor.  But  how  they 
 stand  now  I  cannot  give  any  perfect  account  of  it.  And  some 
 of  Wrexham  church  do  meet  at  (Glynceiriogf)  near  Chirk 
 Castle." 
 
 A  division  took  place  in  the  church  at  Wrexham  about  the 
 year  1692.  Dr.  Daniel  Williams,  being  a  native  of  Wrexham, 
 and  most  probably  in  his  youth  a  member  of  this  church,  great 
 interest  was  naturally  felt  there  in  the  controversy  in  which  he 
 was  then  engaged  against  the  sentiments  of  Dr.  Crisp.  Some 
 of  the  members  sympathized  with  Dr.  Williams,  and  embraced 
 his  views,  whilst  others  most  intemperately  defended  Dr.  Crisp's 
 views.  The  consequence  was  a  secession  and  the  formation  of 
 a  Presbyterian  church.  The  original  church  consisted  then 
 of  Independents  and  some  Antipaedobaptists  ;  but  after  Mr. 
 John  Evans's  death  in  1700,  the  Independents  gradually  lost 
 ground,  until  at  last  it  became  a  thoroughly  Antipaedobaptist 
 society.  We  learn  from  the  testimony  of  Mr.  Hugh  Owen,  of 
 Bronyclydwr,  that  antagonistic  views  of  baptism  proved  very- 
 injurious  to  the  cause  at  Wrexham.  This  church,  about  the 
 middle  of  the  eighteenth  century,  was  in  a  very  declining  state, 
 and  almost  extinct. 
 
 The  Presbyterian  church  at  Denbigh  was  scattered  by  the 
 severity  of  persecution  ;  but  about  the  year  16S7,  through  the 
 persevering  labours  of  Mr.  James  Owen,  of  Oswestry,  it  was 
 revived  and  formed  anew,  and  has  existed  ever  since. 
 
 "  Flintshire. — Here  has  been  no  professing  people  in  all 
 these  late  times,  except  it  be  some  few  ancient  followers  of  the 
 ministry  of  the  word,  who  never  joined  into  any  gathered 
 
i86 
 
 HISTORY  OF  PROTESTANT 
 
 church.  Until  now  of  late,  within  these  four  years,  it  pleased 
 the  Lord  to  send  the  ministry  of  the  gospel  among  them, 
 which,  through  the  blessing  of  the  Lord  of  the  harvest,  so  pre- 
 vailed as  that  they  have  a  constant  private  meeting  among 
 them  at  this  time.  The  few  old  hearts  that  were  alive  are 
 revived,  many  young  ones  called,  a  party  whereof  are  joined  to 
 Wrexham  church  within  this  twelve  months,  and  another  party 
 do  walk  with  Mr.  William  Jones  aforesaid,  who  lives  in  that 
 neighbourhood.  Vide  Denbigh.  They  are  in  the  whole 
 between  twenty  and  thirty,  and  are  most  of  them  Independents 
 in  judgment,  some  leaning  towards  presbytery." 
 
 It  appears  that  this  small  church  met  somewhere  about 
 Caergwrle  and  the  parish  of  Hope,  on  the  south-eastern  side 
 of  the  county.  It  was  probably  dissolved,  or  became  extinct 
 soon  after  the  death  of  the  pastor  in  1679,  for  we  find  no 
 account  of  it  in  any  record  after  that  time.  A  church  was 
 gathered  at  Newmarket,  a  village  on  the  northern  side  of  the 
 county,  about  the  close  of  the  seventeenth  century,  which 
 exists  to  this  day.  The  town  hall,  being  the  private  property 
 of  John  WTynne,  Esq.,  was  converted  by  him  into  a  meeting- 
 house in  1 701,  and  transferred  to  trustees  for  the  use  of  Pro- 
 testant Dissenters  for  ever.  This  was  the  first  Nonconformist 
 place  of  worship  in  this  county. 
 
 "  Glamorganshire. — The  first  gathered  churches  in  this 
 county  were  those  of  Merthyr,  which  is  part  now  of  Llanigon 
 church.  Vide  Brecknockshire.  And  also  the  church  that 
 meets  at  Swansea,  gathered  at  first  by  Mr.  Ambrose  Mostyn. 
 They  are  all  Independent  in  judgment  for  aught  I  know;  Mr. 
 Higgs  being  their  pastor,  Mr.  David  Jones  and  others  their 
 elders. 
 
 "  There  is  another  church,  commonly  called  the  church  of 
 Cadogstone,  who  meet  now  commonly  at  Baglan ;  Mr.  Robert 
 Thomas  being  their  pastor,  Mr.  Jacob  Christopher  and  Richard 
 Cradock  their  teaching  elders.  What  other  officers  they  have 
 I  know  not.  Their  judgment  is  Independent;  some  of  them 
 are  Baptists,  as  hath  been  affirmed.  Part  of  them  also  lie 
 about  Llangyfelach,  as  also  about  Cynffyg,  in  the  said  county. 
 There  are  also  several  scattered  Baptists  inhabiting  about 
 
NONCONFORMITY  IN  WALES. 
 
 I87 
 
 Gower  land,  Llangyfelach,  the  borders  of  Caermarthenshire,  as 
 also  about  Baglan,  who  make  up,  as  I  suppose,  one  church ; 
 Lewis  Thomas,  Howell  Thomas  (if  he  be  alive),  and  Thomas 
 Joseph,  being  their  teachers.  I  cannot  certainly  determine 
 whether  they  have  any  chosen  pastor  or  other  officers  among 
 them. 
 
 "There  is  also  another  gathered  church  of  Baptists,  who 
 met  heretofore  at  Llantrissant,  in  this  county,  but  do  now 
 commonly  meet  at  Gellygaer,  whose  pastor,  Thomas  John  (or 
 Jones),  an  honest,  moderate,  useful  man,  is  lately  deceased. 
 Captain  Evans,  Mr.  Evan  Thomas,  are  the  chief  among  them ; 
 but  who  their  officers  be  at  present  I  do  not  so  fully  know. 
 Part  of  this  church  also  do  commonly  meet  at  Craigyrallt. 
 
 "  One  Mr.  Samuel  Jones,  supposed  to  be  a  Presbyterian  in 
 judgment,  but  a  godly,  well-qualified,  moderate  person,  has 
 gathered  a  church,  within  these  two  or  three  years,  at  Llan- 
 gynwydfawr,  in  this  county.  What  their  constitution  is,  and 
 what  officers  they  have,  I  cannot  give  an  account  of  it." 
 
 The  church  at  Swansea  became  Arminian,  or  rather  Pelagian, 
 under  the  ministry  of  Mr.  Solomon  Harries,  who  died  in  1785  ; 
 and  thoroughly  Unitarian  under  his  successor,  Mr.  Richard 
 Aubrey. 
 
 "The  church  of  Cadogstone  "  at  first  consisted  of  "  Cata- 
 baptists,  Anabaptists,  and  Independents ; "  but  during  the 
 pastorate  of  Mr.  Lewis  Davies,  Mr.  Robert  Thomas's  successor, 
 it  became  exclusively  Independent.  Mr.  Bussey  Mansel,  of 
 Britton  Ferry,  one  of  the  Commissioners  in  the  Act  for  the 
 Propagation  of  the  Gospel  in  Wales,  and  father-in-law  of  Lord 
 Vernon,  was  a  distinguished  member  of  this  church.  He  gave 
 all  the  timber  to  build  the  first  chapel  at  Cwarelaubach,  near 
 the  town  of  Neath.1  This  church,  soon  after  the  Revolution, 
 was  divided  into  five  distinct  churches;  viz.,  Neath,  Ty'rdwncyn, 
 or  Mynyddbach,  Cwmllynfell,  Gellyonen,  and  Blaengwrach. 
 The  first  three  continue  to  the  present  time  in  a  prosperous 
 condition  as  Independent  churches ;  but  the  other  two,  about 
 the  close  of  the  last  century,  became  Unitarian." 
 
 The  Antipaedobaptist  church  "  about  Gower  land  "  was  the 
 
 1  Edmund  Jones's  MSS. 
 
i88 
 
 HISTORY  OF  PROTESTANT 
 
 first  church  of  that  denomination  in  Wales.  It  was  formed  at 
 Ilston  in  1649,  fr°m  which  place  it  removed  to  Swansea,  where 
 it  still  exists.  Branches  of  it  were  formed  into  distinct  churches 
 at  Llanelly,  Caermarthenshire,  and  Penyfai,  near  Bridgend, 
 Glamorganshire,  early  in  the  eighteenth  century. 
 
 The  church  which  formerly  met  at  Llantrissant  erected  a 
 meeting-house  at  Hengoed,  in  the  parish  of  Gellygaer,  in  17 10, 
 where  a  large  and  flourishing  church  still  exists.  This  church 
 has  been  blessed  from  time  to  time  with  a  succession  of 
 ministers  eminent  for  piety  and  gifts.  Several  branches  of  it 
 have  been  formed  into  distinct  churches  in  the  counties  of 
 Glamorgan  and  Monmouth. 
 
 Mr.  Samuel  Jones's  church,  after  the  Revolution,  erected  two 
 places  of  worship ;  one  at  Bettws,  and  the  other  at  Bridgend. 
 Mr.  Jones  was  succeeded  by  Mr.  Rees  Price,  father  of  Dr. 
 Richard  Price,  who  died  in  1739;  and  he  was  succeeded  by 
 Mr.  Lewis  Jones,  one  of  the  most  eloquent  preachers  of  the 
 age.  On  the  death  of  Mr.  Samuel  Price,  the  pastor,  in  1806, 
 owing  to  some  disagreement  respecting  the  choice  of  a  successor, 
 the  bulk  of  the  congregations  withdrew,  and  erected  two  new 
 chapels,  leaving  the  old  ones  and  the  endowments  in  the  hands 
 of  the  only  surviving  trustee,  who  gave  them  over  to  the 
 Unitarians,  and  they  still  hold  them. 
 
 "  Merionethshire. — The  few  professing  people  that  were 
 heretofore  in  this  county  were  joined  either  to  Wrexham 
 church,  or  else  to  Mr.  Vavasor  Powell's,  that  met  in  Mont- 
 gomeryshire, whereof  hereafter  j  but  since  the  change  most  of 
 them  turned  Quakers,  and  so  continue.  Yet  of  their  elders, 
 one  Mr.  Hugh  Owen,  of  Bronclydwr,  a  kinsman  of  Dr.  Owen's, 
 is  settled  in  that  county,  and  being  ordained  a  teaching  elder 
 of  Wrexham  church,  is  sent  to  those  parts  to  exercise  his 
 ministry ;  so  that,  of  late,  the  Lord  helping  them  to  be  faithful 
 and  diligent  in  the  Lord's  vineyard,  and  crowning  his  labours 
 with  a  considerable  blessing,  they  are  about  gathering  them 
 into  church  order,  whereof  I  can  give  no  certain  account  yet, 
 only  that  there  are  none  in  all  that  county,  that  I  know  of,  that 
 are  otherwise  than  of  an  Independent  judgment,  except  the 
 new  crew  of  Quakers  aforesaid." 
 
NONCONFORMITY  IN  WALES. 
 
 Mr.  Hugh  Owen's  ministry  proved  eminently  successful 
 throughout  this  county  and  some  parts  of  the  counties  of 
 Caernarvon  and  Montgomery.  He  was  succeeded  by  his  son- 
 in-law,  Mr.  Edward  Kenrick,  who  was  ordained  in  1702,  and 
 died  in  1741.  Mr.  Kenrick,  though  a  good  and  learned  man, 
 does  not  appear  to  have  been  so  successful  as  his  predecessor. 
 The  cause  was  in  a  very  declined  state  some  years  before  his 
 death,  but  about  that  time  it  was  remarkably  revived  through 
 the  labours  of  Mr.  Lewis  Rees,  Mr.  Jenkin  Morgan,  and  others, 
 and  has  continued  ever  since  to  progress. 
 
 "Monmouthshire. — The  original  church  gathered  in  this 
 county  was  the  first  in  all  Wales  that  I  can  hear  of.  Holy  and 
 reverend  Mr.  Wroth  was  the  first  gospel  preacher  here.  The 
 ancient,  original  materials  of  a  church  were  called  by  his 
 ministry,  and  cast  into  the  mould  of  church  order,  according  to 
 the  New  England  way,  in  his  days.  After  his  decease,  Mr. 
 Walter  Cradock  was  chosen  pastor  of  it,  who  was  assistant 
 before  to  old  Mr.  Wroth.  After  some  time  the  church  was 
 divided  into  two  parts,  which  so  continues  to  this  day,  and  are, 
 indeed,  two  numerical  distinct  churches ;  the  one  whereof 
 meets  at  Llantrissant  or  Llangwm,  in  this  county,  which  con- 
 sisted! mostly  of  Baptists,  if  not  almost  all,  but  are  in  judgment 
 for  free  communion  with  saints  as  saints.  Their  pastor  elect 
 is  Mr.  Thomas  Quarrell,  who  was  chosen  now  of  late  since  Mr. 
 William  Thomas's  death,  their  late  pastor,  and  repairer  of  their 
 desolations  that  happened  to  them  since  the  change.  Mr. 
 Christopher  Price,  physician,  Captain  Robert  Jones,  and  Mr. 
 Millman  being  elders.  The  other  church  is  that  which  meets 
 commonly  at  Magor,  in  the  Moors,  towards  Severn  Sea.  Mr. 
 Thomas  Barnes  is  pastor  thereof ;  Mr.  Samuel  Jones,  Major 
 Blethyn,  and  Mr.  Rumsay,  as  I  take  it,  are  the  elders.  They 
 are,  I  suppose,  wholly  Independent  in  judgment.  Other 
 officers  they  may  have  which  I  cannot  name. 
 
 "The  second  gathered  church,  that  was  in  this  county  from 
 the  beginning,  is  that  whereof  Mr.  Henry  Walter  is  pastor,  who 
 by  his  ministry  at  Mynyddislwyn,  was  the  instrument  to  call 
 most  or  all  the  original  members  thereof.  He  did  also  bring 
 them  to  church  order,  and  continues  still  their  pastor.  Mr. 
 
190 
 
 HISTORY  OF  PROTESTANT 
 
 John  Powell  and  Watkin  Jones  are  teaching  elders.  The 
 members  of  the  church  lie  scattered  about  Mynyddislwyn  afore- 
 said, Newport,  and  Blaenau-gwent.  They  are  altogether  of  an 
 Independent  judgment,  except  some  few  Baptists  that  be  of 
 their  church ;  but  they  are  moderate  and  free  in  their  com- 
 munion. 
 
 "  The  third  church,  that  was  of  a  later  date  than  any  of  the 
 former,  is  that  which  meets  at  Llanwenarth,  near  Abergavenny. 
 They  were  at  first,  as  far  as  I  know,  wholly  consisting  of  Bap- 
 tists ;  but,  after  that  persuasion  about  imposition  of  hands  pre- 
 vailed among  them,  they  divided.  For  that  party  that  were 
 only  for  baptism  joined  in  time  with  the  church  of  Llantrissant 
 aforesaid,  and  so  continued  walking  with  them.  The  other 
 party,  for  imposition  of  hands,  continued  still  by  themselves ; 
 AVilliam  John  Prichard,  Francis  Gyles,  David  James,  being  their 
 teaching  elders. 
 
 "There  are  some  members  of  this  people  about  Blaenau- 
 gwent,  in  this  county ;  some  others  in  Brecknockshire,  afore- 
 said; and  some  about  Olchon,  in  Herefordshire:  Thomas 
 Watkins  being  their  teacher  there." 
 
 For  an  account  of  Mr.  Wroth  and  Mr.  Henry  Walter's 
 churches,  see  the  Appendix.  That  branch  of  Mr.  Wroth's 
 church  which  met  at  Llantrissant,  Llangwm,  and  Usk,  appears 
 to  have  been  from  1669  to  1675,  an<^  possibly  for  some  years 
 later,  one  of  the  largest  and  wealthiest  Nonconforming  churches 
 in  Wales.  But  it  gradually  declined,  so  that  about  the  time  of 
 Mr.  Quarrell's  death,  in  1709,  it  was  very  nearly  extinct.  Two 
 small  Independent  interests  branched  out  of  it  about  or  a  little 
 before  that  time,  and  were  formed  into  churches  at  Goetre  and 
 Usk  ;  and  the  Antipsedobaptists  continued  to  preach  both  at 
 Usk  and  Llangwm  for  forty  years  after,  but  with  very  little,  if 
 any  success.  Mr.  Edmund  Watkins,  about  1770,  gathered  two 
 small  congregations  here.  This  church  furnishes  a  sad  instance 
 of  the  ruinous  effect  of  mixed  communion.  No  sight  could  be 
 more  agreeable  to  a  Christian's  feelings,  than  to  see  multitudes 
 of  Christ's  followers,  of  evangelical  denominations,  uniting 
 occasionally  to  commemorate  their  Lord's  death ;  but  the  history 
 of  Nonconformity  in  Wales  proves  to  a  demonstration,  that 
 
NONCONFORMITY  IN  WALES.  191 
 
 nothing  has  proved  a  greater  hindrance  to  the  progress  of 
 religion  than  the  attempt,  though  well-meant,  to  unite  perma- 
 nently in  church-fellowship  parties  of  different  religious  views, 
 especially  on  the  subject  of  baptism.  History  testifies  that  the 
 unmixed  churches  of  both  persuasions  have  been  the  most 
 prosperous  from  age  to  age,  while  the  mixed  ones  continued  in 
 the  most  declined  state ;  until  the  one  party  had  so  preponde- 
 rated as  to  make  the  other's  influence  too  weak  to  be  felt. 
 
 The  church  at  Llanwenarth  has  been  prosperous  ever  since 
 its  formation  in  1652,  and  is  at  this  day  in  a  flourishing  con- 
 dition. That  branch  of  it  at  Olchon,  on  the  borders  of  Here- 
 fordshire, still  exists. 
 
 "  Montgomeryshire. — The  only  gathered  church  in  this 
 county  was  that  whereof  Vavasor  Powell  was  pastor.  It  was 
 by  his  ministry  that  they  were  originally  called,  and  by  him 
 gathered  into  church  order.  Upon  his  great  trials  and  troubles 
 it  was  much  scattered,  and  made  desolate  j  but  there  is  a  rem- 
 nant it  of  survived  and  rallied  together  again,  who  have  chosen 
 Mr.  Henry  Williams,  a  great  and  faithful  sufferer  in  late  times, 
 to  be  their  pastor.  Worthy  Captain  Prise,  their  elder  and  pillar, 
 is  dead  this  last  year.  Walter  Griffith  is  another  elder,  as  I 
 take  it.  What  other  officers  they  have,  I  cannot  give  any 
 certain  account  of  it.  These  are  Baptists  in  judgment,  for  the 
 most  part,  yet  many  of  them  otherwise  ;  but  they  are  for  free 
 communion." 
 
 After  the  death  of  Mr.  Henry  Williams,  in  1685,  the  church 
 was  assisted  for  many  years  by  Mr.  Hugh  Owen,  of  Merioneth- 
 shire; Mr.  James  Owen,  of  Oswestry;  and  Mr.  Reynold  Wilson, 
 one  of  its  members,  who  is  described  in  the  Records  of  the 
 London  Presbyterian  Board  as  an  itinerant  preacher.1  It 
 appears  from  this  that  he  was  not  considered  as  the  pastor  of 
 the  church.  On  the  establishment  of  religious  liberty,  in  1688, 
 this  general  church,  scattered  over  the  whole  county,  was 
 
 1  Mr.  Thomas,  in  ''Hanes  y  Bedyddwyr,"  says  that  Mr.  Wilson  was  an 
 Antipaedobaptist  ;  but  how  can  that  agree  with  the  fact  of  his  receiving  the 
 grants  of  the  Presbyterian  Board  from  1690  to  1713  ?  The  Presbyterians  of 
 that  time  were  not  on  such  very  friendly  terms  with  the  "  Anabaptists,"  as  to 
 vote  annual  grants  for  twenty-three  years  to  support  one  of  their  preachers. 
 
192 
 
 HISTORY  OF  PROTESTANT 
 
 divided  into  several  branches.  Houses  were  fitted  up,  and 
 recorded  as  places  of  worship,  at  Newtown,  Trefeglwys,  Llan- 
 brynmair,  Bragginton,  Llanfyllin,  and  other  places.  Mr.  Rice 
 Protheroe  was  ordained,  in  1702,  as  pastor  of  some,  if  not  all, 
 of  these  congregations  ;  and  on  his  removal  to  Cardiff,  in  17 12, 
 was  succeeded  by  Mr.  William  Jervice,  who  laboured  in  this 
 county  till  his  death,  in  1743. 
 
 "  Pembrokeshire. — The  only  church  extant  at  this  time  in 
 this  county  is  that  which  meets  at  or  about  Haverfordwest, 
 which  was  gathered  at  first  by  Mr.  Peregrine  Phillips,  who  is 
 still  the  pastor  of  it.  It  has  been  much  shattered  of  late  years, 
 between  the  troubles  of  the  times  and  the  Quakers.  Captain 
 Longman,  as  I  take  it,  is  elder  of  it;  and  Hugh  Harries  deacon. 
 They  are  Independent  in  their  judgment.  What  Baptists  be 
 in  this  county  do  join  with  Mr.  William  Jones's  people,  who 
 meet  in  the  borders  of  Caermarthenshire.  Vide  Caermarthen- 
 shire.  There  was  another  gathered  church  here  before  the  late 
 changes,  when  Mr.  Thomas  Warren  was  pastor,    teach- 
 ing elder.  But  the  pastor  and  teacher  returned  to  England 
 upon  the  change,  so  that  this  church  was  so  dissipated  between 
 the  world  and  the  Quakers  that  it  is  long  since  extinct;  except 
 some  few  that  continued  faithful,  who  have  since  joined  with 
 the  church  at  Haverfordwest. 
 
 "  In  Pembrokeshire  there  is  a  small  company  lately  gathered 
 into  church  order  by  Mr.  James  Davies,  a  moderate  Presby- 
 terian, for  anything  I  know.  These  meet  at  Captain  Jenkin 
 Jones's  house,  which  Mr.  Jones  is  a  teacher  among  them. 
 These  people,  or  most  of  them  at  least,  were  in  church  order 
 before,  being  gathered  originally  by  Mr.  Charles  Price,  who  was 
 their  pastor,  and  so  continued  till  the  scattering  times  came." 
 
 Mr.  Phillips  was  succeeded,  in  1691,  by  Mr.  Thomas  Davies, 
 a  native  of  Llanybree,  in  Caermarthenshire.  During  Mr. 
 Davies's  pastorate,  branches  of  the  mother  church  were  formed 
 into  distinct  churches  at  Pembroke,  and  Trefgarn,  near  St. 
 David's.  The  church  at  Trefgarn  has  been  remarkably  pros- 
 perous ever  since  its  formation,  and  is  at  the  present  time  one 
 of  the  strongest  churches  in  Wales. 
 
 Mr.  James  Davies's  church  still  exists  in  a  flourishing  con- 
 
NONCONFORMITY  IN  WALES. 
 
 193 
 
 dition  at  Llechryd,  near  Cardigan.  Those  large  churches  at 
 Brynberian  and  Trewyddel,  in  Pembrokeshire,  and  Trewen  in 
 Cardiganshire,  are  branches  of  it,  formed  early  in  the  eighteenth 
 century. 
 
 "  Radnorshire. — The  first  man  that  laid  the  foundation  of 
 a  gospel  work  here  was  Mr.  Walter  Cradock,  who  preached  for 
 some  continued  time  at  Llanfair  Waterdine,  on  the  borders  of 
 this  county.  Then,  after  his  time,  Mr.  Vavasor  Powell  carried 
 on  the  work,  and  gathered  here  a  church,  a  remnant  whereof 
 remaineth  until  this  day,  and  have  renewed  their  commu- 
 nion within  these  three  or  four  years  as  a  gospel  church. 
 They  have  no  chosen  pastor  as  yet,  only  Mr.  Henry  Williams, 
 pastor  of  the  church  in  Montgomeryshire,  assisteth  them  pro 
 tempore  in  their  church  meeting,  for  the  most  part  \  and  some- 
 times Henry  Maurice,  pastor  of  the  church  at  Llanigon,  in 
 Brecknockshire,  dispenseth  the  ordinances  of  the  gospel  among 
 them.  This  church  consisteth  partly  of  Independents,  and 
 partly  of  Baptists.  John  James,  Maurice  Griffyths,  elders; 
 Edward  Owens,  deacon. 
 
 "  There  is  another  people  in  the  west  end  of  this  county,  who 
 are  Baptists  in  judgment,  and  Arminians  also  for  the  most  part. 
 They  meet  at  Peter  Gregory's  house,  Henry  Gregory  being  their 
 
 teaching  elder.     Jeremy  ■         lived  for  some  time  amongst 
 
 these  people.  Some  part  of  them  live  in  the  north  of  Breck- 
 nockshire, as  aforesaid. 
 
 "  There  is  also  a  late  congregation,  gathered  by  Mr.  John 
 Weaver,  of  New  Radnor,  a  Presbyterian  Nonconforming 
 minister ;  but  I  can  give  no  account  of  their  officers. 
 
 "  Mercy  and  peace  be  on  all  them  that  love  the  Lord  Jesus 
 in  sincerity.    Amen  !  " 
 
 After  the  Revolution,  the  Paedobaptists  throughout  the 
 county  were  formed  into  separate  Independent  churches,  which 
 afterwards  met  at  Maesyronen,  Maesgwyn,  Rhayader,  and 
 Gym,  in  the  parish  of  Disserth.  An  Antipsedobaptist  church 
 was  formed  at  Glasgwm,  and  several  of  those  who  had  been 
 members  of  the  original  church  probably  joined  with  Mr.  Henry 
 Gregory's  people.  Nonconformity  in  Radnorshire  was  com- 
 paratively strong  till  about  the  middle  of  the  last  century  j  but 
 since  that  time  it  has  rather  lost  than  gained  ground. 
 
 14 
 
i94 
 
 HISTORY  OF  PROTESTANT 
 
 The  Welsh  Nonconformists,  amidst  all  their  sufferings,  and 
 under  the  greatest  disadvantages,  were  unceasing  in  their  efforts 
 to  propagate  religious  knowledge  among  their  countrymen, 
 from  the  pulpit  and  the  press.  Both  ministers  and  people,  as 
 we  have  seen,  exposed  themselves  to  endless  troubles  by  hold- 
 ing meetings  for  preaching  and  hearing  the  Word  of  God  ;  but 
 if  they  had  foreborne  to  do  so  the  nation  would  have  sunk  into 
 heathen  darkness,  for  the  generality  of  the  clergy  were  either 
 glaringly  inefficient  or  sinfully  negligent. 
 
 In  an  address  to  the  Welsh  clergy,  prefixed  to  a  Welsh  book 
 entitled  "Carwr  y  Gymry,"  i.e.,  4 'The  Lover  of  the  Welsh 
 People,"  published  in  the  year  1677,  by  an  anonymous,  but 
 evidently  a  pious  clergyman,  we  have  the  following  account  of 
 the  character  of  those  appointed  by  law  to  be  the  -spiritual 
 teachers  of  the  people  : — "My  heart  often  aches  in  witnessing 
 and  considering  the  great  deficiency  and  sad  neglect  of  pains- 
 taking efforts  to  teach  our  flocks  conscientiously,  manifested 
 amongst  us,  the  Welsh  clergy,  and  our  want  of  application  with 
 full  purpose  of  heart  to  reading,  to  exhortation,  and  doctrine  j 
 1  Tim.  iv.  13.  We  are  ourselves  (many  of  us)  unskilful  in  the 
 Word  of  Righteousness,  and  therefore  unable  and  unfit  to  teach 
 others.  Clergymen  of  commendable  learning  and  fluent  speech 
 are  to  be  met  with  often  in  Wales ;  and  yet,  in  many  parts  of 
 the  country,  a  scribe  instructed  unto  the  kingdom  of  Heaven, 
 bringing  forth  out  of  his  treasure  things  new  and  old,  is  seldom 
 to  be  seen.  Yea,  permit  me,  my  dear  brethren,  to  tell  you 
 (what  I  am  sorry  to  be  obliged  to  tell),  that  there  are  to  be 
 found  in  each  of  the  Welsh  dioceses  from  forty  to  sixty  churches 
 without  a  sermon  on  Sundays,  in  the  long  days  of  summer, 
 when  the  weather  is  fine  and  the  roads  dry ! "  The  clergy 
 would  neither  do  the  work  themselves,  nor  suffer  the  Noncon- 
 formists to  do  it  for  them,  but  at  the  peril  of  their  lives. 
 Certainly  the  walls  of  Jerusalem  were  then  built  in  troublous 
 times,  but  they  were  built. 
 
 "  In  the  times  of  the  Stuarts,  dissent  from  the  Episcopal 
 church  became  once  more  an  object  of  persecution;  but  the 
 ministers  of  the  Welsh  Nonconformists  still  continued  to  traverse 
 the  wild  hills  of  the  Principality,  braving  all  dangers  for  the 
 
NONCONFORMITY  IN  WALES. 
 
 195 
 
 sake  of  their  few  (not  so  few)  and  scattered  followers.  Their 
 congregations  still  occasionally  met,  but  it  was  in  fear  and 
 trembling,  generally  at  midnight,  or  in  woods  and  caverns, 
 amid  the  gloomy  recesses  of  the  mountains."  1 
 
 The  Nonconformists  availed  themselves  of  the  service  of  the 
 press,  as  well  as  the  pulpit,  to  disseminate  religious  knowledge 
 in  the  Principality:  and  considering  the  various  difficulties 
 they  had  to  encounter,  they  accomplished  wondrous  things  in 
 this  department  of  Christian  usefulness.  It  cannot  be  easily 
 conceived,  in  the  present  age,  what  were  the  expense  and 
 trouble  of  publishing  Welsh  books  at  that  time.  There  were 
 no  printing  offices  in  Wales,  nor  probably  Welsh  compositors 
 in  any  printing  office  in  London  or  Oxford ;  it  was,  therefore, 
 necessary  to  keep  a  competent  Welsh  scholar  always  on  the 
 spot  to  correct  the  press,  and  his  patience  was  not  a  little 
 taxed  by  the  numberless  errors  of  the  compositors  ;  while  they, 
 on  the  other  hand,  looked  at  his  corrected  proof  sheets  with 
 faces  indicative  of  anything  but  complacency.  Mr.  Stephen 
 Hughes,  Mr.  Charles  Edwards,  and  others,  had  to  spend  a  vast 
 deal  of  their  time  in  London  when  they  had  Welsh  works  in 
 the  press.  The  promoters  of  Welsh  literature  at  that  time  were 
 also  greatly  discouraged,  and  even  opposed,  by  many  persons 
 of  influence  and  authority,  who  thought  that  no  books  should 
 have  been  printed  in  the  Welsh  language,  in  order  to  induce 
 the  people  to  learn  the  English.  That  opinion  has  operated 
 most  disastrously  against  the  intellectual  and  spiritual  advance- 
 ment of  the  Welsh  nation,  ever  since  the  Reformation.2 
 
 Several  small  volumes — original  compositions  and  transla- 
 tions from  the  English — on  doctrinal,  practical,  and  devotional 
 subjects,  were  published  from  the  year  1600  to  1662,  most  of 
 which  appeared  during  the  interregnum  ;  and  the  following  is 
 a  list  of  Welsh  books  published  by  Nonconformists  during  the 
 reigns  of  Charles  II.  and  James  II. : — 
 
 1664. 
 
 The  Assembly's  Catechism,  to  which  is  added  the  Thirty-Nine 
 
 1  Johnes's  "  Causes  of  Dissent  in  Wales,"  second  edition,  p.  8. 
 
 2  S.  Hughes's  Preface  to  "  The  Welshman's  Candle,"  ed.  1672. 
 
196 
 
 HISTORY  OF  PROTESTANT 
 
 Articles  of  the  Church  of  England,  probably  published  by  Mr. 
 S.  Hughes  and  Mr.  David  Jones. 
 
 1670. 
 
 The  Third  Part  of  Mr.  Rees  Pricharis  Poems.  The  dedica- 
 tion and  preface  were  written  by  Mr.  S.  Hughes,  at  whose 
 expense  the  work  was  published. 
 
 1671. 
 
 A  small  octavo  Edition  of  the  Bible.  It  is  supposed  that 
 about  6,000  copies  were  printed,  and  that  our  forefathers  were 
 indebted  for  this  boon  to  Mr.  Thomas  Gouge  and  Mr.  S. 
 Hughes. 
 
 The  Whole  Duty  of  Man,  to  which  is  added  a  treatise  on 
 particular  piety  on  ordinary  as  well  as  extraordinary  occasions. 
 This  volume  was  published  by  Mr.  T,  Gouge,  at  his  own 
 expense. 
 
 1672. 
 
 The  Book  of  Psalms,  in  Prose  and  Metre,  with  the  New 
 T'stamenl,  in  one  volume,  published  at  the  expense  of  Mr. 
 Gouge  and  Mr.  Hughes. 
 
 The  Welshman  s  Ca?idle,  in  one  large  octavo  volume, 
 published  by  Mr.  S.  Hughes. 
 
 1675. 
 
 Mr.   Gouge's   Christian  Directions  to    Walk  with  God, 
 translated  by  Mr.  Richard  Jones,  of  Denbigh.    Three  thousand 
 five  hundred  copies  of  this  valuable  work  were  given  to  the 
 poor  by  the  benevolent  author. 
 
 A  Short  Treatise,  by  the  same  author,  against  drunkenness, 
 uncleanness,  profane  swearing,  and  lying. 
 
 The  Practice  of  Piety,  published  at  the  expense  of  Mr.  Gouge 
 and  Mr.  Hughes. 
 
 1676. 
 
 Gouge's  Word  to  Sinners,  and  a  Word  to  Saints,  translated 
 by  Mr.  William  Jones,  of  Denbigh. 
 
 Gouge's  Principles  of  the  Christian  Religion,  translated  by 
 Mr.  William  Jones. 
 
NONCONFORMITY  IN  WALES. 
 
 197 
 
 1677. 
 
 Trysor  i'r  Cymry ;  i.e.,  A  Treasure  to  the  Welsh.  This 
 volume  consists  of  a  sermon  on  repentance,  by  Mr.  Arthur 
 Dent ;  a  mirror  of  three  sorts  of  people — the  non-Christian,  the 
 false  Christian,  and  the  true  Christian,  by  Mr.  Oliver  Thomas, 
 one  of  the  approvers  in  the  Act  for  the  Propagation  of  the 
 Gospel  in  Wales ;  and  Mr.  R.  Baxter's  "  Now  or  Never,"  trans- 
 lated by  Mr.  R.  Jones,  of  Denbigh.  Mr.  S.  Hughes  wrote  the 
 preface,  and  the  volume  was  probably  published  at  his  expense. 
 
 Baxter's  Call  to  the  Unconverted.  This  was  also  translated 
 by  Mr.  R.  Jones,  and  published  by  Mr.  S.  Hughes. 
 
 Perkins's  Exposition  of  the  Lords  Prayer,  published  by  Mr. 
 S.  Hughes. 
 
 An  octavo  Edition  of  the  Bible.  Mr.  S.  Hughes  was  the 
 editor,  and  Mr.  T.  Gouge  was  his  principal  supporter  in  bearing 
 the  expenses.  This  was  incomparably  superior  to  any  pre- 
 vious edition  of  the  Welsh  Bible  for  correctness  and  elegance. 
 Eight  thousand  copies  were  printed,  1,000  of  which  were  im- 
 mediately given  away  to  the  poor,  and  the  rest  were  reserved, 
 and  disposed  in  proper  places,  to  be  sold  at  four  shillings  per 
 copy,  bound. 
 
 A  New  Edition  of  V,  Powell's  Saving  Faith,  under  the  title, 
 "  Canwyll  Crist." 
 
 1679. 
 
 A  New  Edition  of  the  Assembly's  Catechism,  probably  pub- 
 lished by  Mr.  David  Jones. 
 
 1680. 
 
 Unum  Necessarium,  sive  Practice  Orationis,  or  a  Practical 
 Treatise  on  Prayer.    By  Mr.  John  Thomas. 
 
 1681. 
 
 Two  Pamphlets  against  Conjurors,  &>c,  by  Mr.  S.  Hughes. 
 A  New  Edition  of  The  Welshman's  Candle,  published  by  Mr. 
 Hughes  and  Mr.  D.  Jones. 
 
 1682. 
 
 The  Plain  Man's  Pathway  to  Heaven,  published  by  Mr. 
 Hughes  and  others. 
 
HISTORY  OF  PROTESTANT 
 
 1684. 
 
 The  Book  of  the  Resolutio?i.  This  work  was  originally  written 
 in  English  by  the  notorious  Jesuit,  Robert  Parsons,  and  was 
 translated  into  Welsh,  in  1632,  by  the  celebrated  Dr.  John 
 Davies,  of  Mallwyd.  The  Welsh  translation  does  not  contain 
 any  Popish  sentiment ;  but  it  is  evident  that  Mr.  S.  Hughes, 
 the  editor  of  the  second  edition,  did  not  consider  it  sufficiently 
 evangelical  in  its  tone.  He  therefore  appended  to  it  a  treatise, 
 by  Mr.  T.  Gouge,  on  relying  upon  Christ  alone  for  salvation. 
 
 1685. 
 
 Trugaredd  a  Barn  ;  i.e.,  Mercy  and  Judgment.  By  Mr. 
 James  Owen.  This  small  volume,  which  was  one  of  the  most 
 popular  works  in  the  Welsh  language  in  former  ages,  consists 
 of  striking  anecdotes  of  God's  mercy  to  His  people,  and  His 
 judgments  on  the  ungodly.  The  pious  author  recommends 
 this  book  to  his  countrymen,  instead  of  the  monkish  tales  and 
 romantic  fables  with  which  they  used  to  divert  themselves  in 
 winter  evenings,  and  at  other  idle  times. 
 
 This  list  does  not  contain  all  the  Welsh  books  published  by 
 Nonconformists  in  these  years  ;  but  not  being  able  to  ascertain 
 the  correct  titles  of  several  of  their  publications,  we  could  not 
 insert  them  in  our  list. 
 
 Mr.  Charles  Edwards,  a  very  accomplished  Welsh  scholar, 
 and  the  author  of  that  valuable  book  entitled  Hanes  y  Ffydd — 
 i.e.,  The  History  of  the  Faith,  first  published  in  1671 — rendered 
 important  assistance  to  Mr.  S.  Hughes,  and  others,  in  the 
 publication  ol  several  of  the  fore-named  works.  Some  have 
 asserted  that  h  2  was  a  lay  member  of  the  Church  of  England  ; 
 but  it  is  much  more  probable  that  he  was  a  moderate  Noncon- 
 formist, of  the  same  stamp  as  Mr.  S.  Hughes  and  Mr.  Thomas 
 Gouge. 
 
 Mr.  S.  Hughes  and  Mr.  T.  Gouge,  the  chief  promoters  of 
 the  publication  of  Welsh  books  during  this  period,  were  gene- 
 rously assisted  in  their  benevolent  schemes  by  a  few  liberal 
 Churchmen,  such  as  Archbishop  Tillotson,  Dr.  William 
 Thomas,  Dean  of  Worcester,  afterwards  Bishop  of  St.  David's ; 
 
NONCONFORMITY  IN  WALES. 
 
 199 
 
 Mr.  Hugh  Edwards,  of  Llangadock,  in  Caermarthenshire  ;  and 
 Mr.  David  Thomas,  of  Margam,  in  Glamorganshire;  but  the 
 generality  of  Churchmen  were  either  indifferent,  or  violently 
 opposed  their  proceedings. 
 
 It  is  worthy  of  notice,  that  of  ten  editions  of  the  Scriptures 
 in  the  Welsh  language,  issued  from  1641  to  1690,  five  of  the 
 whole  Bible,  and  five  of  the  New  Testament  separately,  only 
 one  folio  edition,  of  about  1,000  copies,  for  the  pulpits  of  the 
 parish  churches,  was  published  by  Churchmen.  The  nation 
 was  indebted  to  the  Nonconformists  for  the  other  nine,  which 
 consisted  of  about  30,000  copies  of  the  Bible,  and  as  many,  if 
 not  10,000  more,  of  the  New  Testament.  This  supply  was 
 very  inadequate  to  the  wants  of  the  people ;  but  it  was  at  least 
 ten  times  more  than  they  had  in  the  hundred  years  which 
 elapsed  from  the  Reformation  to  the  rise  of  Nonconformity. 
 If  the  question  were  asked,  what  the  Bishops,  and  those  hosts 
 of  learned  Doctors  of  Divinity  and  Masters  of  Arts,  wrhom  Dr. 
 Walker,  in  his  "  Sufferings  of  the  Clergy,"  represents  as  pious, 
 efficient,  and  laborious  ministers,  were  doing  at  this  time,  when 
 "there  was  famine  in  the  land  for  the  word  of  the  Lord  "? — 
 the  reply  would  be,  that  they  were  only  enjoying  their  rich 
 livings,  and  devising  plans  to  annoy,  persecute,  and  plunder 
 their  inoffensive  neighbours,  the  Nonconformists,  who,  amidst 
 all  their  trouble,  were  "instant  in  season  and  out  of  season," 
 feeding  the  hungry  souls  of  the  people  with  the  bread  of  life. 
 
 We  have  had  repeated  occasions,  in  the  foregoing  pages,  to 
 mention  the  name  of  Thomas  Gouge,  A.M.,  a  name  which 
 should  ever  be  held  in  grateful  remembrance  by  every  Welsh- 
 man. This  excellent  man  was  the  son  of  Dr.  William  Gouge, 
 of  Blackfriars,  London.  He  was  born  at  Bow,  in  Middlesex, 
 Sept.  19,  1605,  and  was  educated,  first  at  Eton  school,  and 
 afterwards  at  King's  College,  Cambridge,  which  he  entered  in 
 the  year  1626.  After  he  had  finished  his  course  of  studies, 
 and  taken  his  degrees,  he  left  the  University  and  his  fellowship, 
 being  presented  to  the  living  of  Colsden,  near  Croyden,  in 
 Surrey,  where  he  continued  two  or  three  years,  and  then  re- 
 moved to  St  Sepulchre's,  in  London,  in  1638,  a  large  and 
 populous  parish,  in  which,  with  solicitude  and  pains,  he  dis- 
 
200 
 
 HISTORY  OF  PROTESTANT 
 
 charged  all  the  duties  of  a  faithful  minister  twenty-four  years. 
 Besides  his  constant  preaching,  he  was  diligent  and  charitable 
 in  visiting  the  sick ;  not  only  ministering  spiritual  counsel  and 
 comfort  to  them,  but  liberally  relieving  the  necessities  of  the 
 poor.  Every  morning  through  the  year  he  catechized  in  the 
 church,  chiefly  the  poorer  sort,  who  were  generally  the  most 
 ignorant,  and  especially  the  aged,  who  had  most  leisure.  To 
 encourage  them  to  come  for  instruction,  he  once  a  week  dis- 
 tributed money  among  them ;  but  changed  the  day,  to  oblige 
 them  to  a  constant  attendance.  As  for  the  poor  who  were 
 able  to  get  their  own  living,  he  set  them  to  work,  buying  flax 
 and  hemp  for  them  to  spin.  He  paid  them  for  their  work, 
 and  sold  it,  as  he  could,  among  his  friends.  By  this  means  he 
 rescued  many  from  idleness,  poverty,  and  vice.  Notwithstand- 
 ing his  activity  and  eminent  usefulness,  the  Act  of  Uniformity 
 drove  him  from  this  important  field  of  labour,  which  he  so  well 
 cultivated. 
 
 It  is  not  known  when,  or  by  what  means,  Mr.  Gouge  was 
 led  to  turn  his  charitable  attention  to  Wales.  We  have  already 
 stated  that  Mr.  Stephen  Hughes  and  Mr.  Charles  Edwards 
 were  often  in  London,  when  they  had  Welsh  books  in  the 
 press,  and  nothing  would  be  more  natural  than  the  supposition 
 that  he  might  have  come  in  contact  with  them  there,  and  that 
 their  representation  of  the  destitute  state  of  their  countrymen 
 led  him  to  select  the  Principality  as  his  future  sphere  of  use- 
 fulness. 
 
 Dr.  Tillotson,  afterwards  Archbishop  of  Canterbury,  in  his 
 funeral  sermon  for  Mr.  Gouge,  has  given  us  the  following 
 account  of  his  benevolent  labours  in  and  for  Wales  : — "  For 
 about  nine  or  ten  years  last  past  he  did  almost  wholly  apply 
 his  charity  to  Wales,  because  there  he  judged  was  most  occasion 
 for  it :  and  because  this  was  a  very  great  work,  he  did  not  only 
 lay  out  upon  it  whatever  he  could  spare  out  of  his  own  estate, 
 but  employed  his  whole  time  and  pains  to  excite  and  engage 
 the  charity  of  others  for  his  assistance  in  it.  And  in  this  he 
 had  two  excellent  designs  ;  one,  to  have  poor  children  brought 
 up  to  read  and  write,  and  to  be  carefully  instructed  in  the 
 principles  of  religion ;  the  other,  to  furnish  persons  of  grown 
 
NONCONFORMITY  IN  WALES. 
 
 201 
 
 age,  the  poor  especially,  with  the  necessary  helps  and  means  of 
 knowledge,  as  the  Bible,  and  other  books  of  piety  and  devotion, 
 in  their  own  language  :  to  which  end  he  procured  the  '  Church 
 Catechism,'  '  The  Practice  of  Piety,'  and  that  best  of  books, 
 '  The  Whole  Duty  of  Man,'  besides  several  other  pious  and 
 useful  treatises,  some  of  them  to  be  translated  into  the  Welsh 
 tongue,  and  great  numbers  of  all  of  them  to  be  printed  and 
 sent  down  to  the  chief  towns  in  Wales,  to  be  sold  at  easy  rates 
 to  those  that  were  able  to  buy  them,  and  to  be  freely  given  to 
 those  that  were  not.  And  in  both  these  designs,  through  the 
 blessing  of  God  upon  his  unwearied  endeavours,  he  found  very 
 great  success.  For  by  the  large  and  bountiful  contributions, 
 which  by  his  own  industry  and  prudent  application  were  ob- 
 tained from  charitable  persons  of  all  ranks  and  conditions,  from 
 the  nobility  and  gentry  of  Wales  and  the  neighbouring  counties, 
 and  several  of  that  quality  in  and  about  London,  from  divers  of 
 the  Right  Reverend  Bishops  and  of  the  clergy,  and  from  that 
 perpetual  fountain  of  charity,  the  City  of  London,  led  on  and 
 encouraged  by  the  most  bountiful  example  of  the  Right  Hon- 
 ourable the  Lord  Mayor  and  the  Court  of  Aldermen  j  to  all 
 which  he  constantly  added  two-thirds  of  his  own  estate,  which, 
 as  I  have  been  credibly  informed,  was  two  hundred  pounds  a 
 year.  I  say  by  all  these  together,  there  were  every  year  eight 
 hundred,  sometimes  a  thousand,  poor  children  educated,  as  I 
 said  before  ;  and  by  this  example,  several  of  the  most  consider- 
 able towns  in  Wales  were  excited  to  bring  up,  at  their  own 
 charge,  the  like  number  of  poor  children,  in  the  like  manner, 
 and  under  his  inspection  and  care.  He  likewise  gave  very 
 great  numbers  of  the  books  above-mentioned,  both  in  the 
 Welsh  and  English  tongues,  to  the  poorer  sort,  so  many  as 
 were  unable  to  buy  them,  and  willing  to  read  them.  But, 
 which  was  the  greatest  work  of  all,  and  amounted  indeed  to  a 
 mighty  charge,  he  procured  a  new  and  very  fair  impression  of 
 the  Bible  and  Liturgy  of  the  Church  of  England  in  the  Welsh 
 tongue  (the  former  impression  being  spent,  and  hardly  twenty 
 of  them  to  be  had  in  all  London),  to  the  number  of  eight 
 thousand ;  one  thousand  whereof  were  freely  given  to  the  poor, 
 and  the  rest  sent  to  the  principal  cities  and  towns  in  Wales,  to 
 
202 
 
 HISTORY  OF  PROTESTANT 
 
 be  sold  to  the  rich  at  very  reasonable  and  low  rates,  viz.,  at 
 four  shillings  apiece,  well  bound  and  clasped,  which  was  much 
 cheaper  than  any  English  Bible  was  ever  sold,  that  was  of  so 
 fair  a  print  and  paper ;  a  work  of  that  charge,  that  it  was  not 
 likely  to  have  been  done  any  other  way,  and  for  which  this  age, 
 and  perhaps  the  next,  will  have  great  cause  to  thank  God  on 
 his  behalf. 
 
 "  In  these  good  works  he  employed  all  his  time,  and  care, 
 and  pains,  and  his  whole  heart  was  in  them  ;  so  that  he  was 
 very  little  affected  with  anything  else,  and  seldom  either  minded 
 or  knew  anything  of  the  strange  occurrences  of  this  troublesome 
 and  busy  age,  such  as  I  think  are  hardly  to  be  paralleled  in 
 any  other.  Or  if  he  did  mind  them,  he  scarce  ever  spoke  any- 
 thing about  them.  For  this  was  the  business  he  laid  to  heart, 
 and  knowing  it  to  be  so  much  and  so  certainly  the  will  of  his 
 Heavenly  Father,  it  was  his  meat  and  drink  to  be  doing  it ; 
 and  the  good  success  he  had  in  it  was  a  continual  feast  to  him, 
 and  gave  him  a  perpetual  serenity  both  of  mind  and  counte- 
 nance. His  great  love  and  zeal  for  this  work  made  all  the 
 pains  and  difficulties  of  it  seem  nothing  to  him.  He  would  rise 
 early  and  sit  up  late ;  and  continued  the  same  diligence  and 
 industry  to  the  last,  though  he  was  in  the  threescore  and  seven- 
 teenth year  of  his  age.  And  that  he  might  manage  the  dis- 
 tribution of  this  great  charity  with  his  own  hands,  and  see  the 
 good  effects  of  it  with  his  own  eyes,  he  always  once,  but  usually 
 twice  a  year,  at  his  own  charge,  travelled  over  a  great  part  of 
 Wales,  none  of  the  best  countries  to  travel  in.  But  for  the 
 love  of  God  and  men  he  endured  all  that,  together  with  the  ex- 
 tremity of  heat  and  cold  (which  in  their  several  seasons  are 
 both  very  great  there),  not  only  with  patience,  but  with  pleasure ; 
 so  that,  all  things  considered,  there  have  not,  since  the  primitive 
 times  of  Christianity,  been  many  among  the  sons  of  men  to 
 whom  that  glorious  character  of  the  Son  of  God  might  be  better 
 applied,  that  he  went  about  doing  good ;  and  Wales  may  as 
 worthily  boast  of  this  truly  apostolical  man  as  of  their  famous 
 St.  David,  who  was  also  very  probably  a  good  man,  as  those 
 times  of  ignorance  and  superstition  went. 
 
 "  I  will  add  but  one  thing  more  concerning  our  deceased 
 
NONCONFORMITY  IN  WALES. 
 
 203 
 
 brother;  that  though  he  meddled  not  at  all  in  our  present 
 heats  and  differences  as  a  party,  having  much  better  things 
 to  mind,  yet  as  a  looker-on  he  did  very  sadly  lament  them,  and 
 for  several  of  the  last  years  of  his  life  he  continued  in  the  com- 
 munion of  our  church,  and,  as  he  himself  told  me,  thought 
 himself  in  conscience  bound  so  to  do.  He  died  in  the  77th 
 year  of  his  age.  October  29,  1681.  It  so  pleased  God  that  his 
 death  was  very  sudden,  and  so  sudden,  that  in  all  probability 
 he  himself  hardly  perceived  it  when  it  happened,  for  he  died  in 
 his  sleep ;  so  that  we  may  say  of  him,  as  it  is  said  of  David, 
 after  he  had  served  his  generation,  according  to  the  will  of  God, 
 he  fell  asleep." 
 
 Dr.  Tillotson  carefully  conceals  Mr.  Gouge's  Nonconformity 
 as  much  as  he  possibly  can,  and  takes  advantage  of  his  extreme 
 moderation  to  represent  him  as  almost  a  Churchman.  Parties 
 unacquainted  with  the  facts  of  the  case  might  be  led,  by  read- 
 ing the  funeral  sermon,  to  think  that  Churchmen  were  the 
 principal  supporters  of  his  charitable  schemes  for  the  benefit 
 of  Wales,  which  was  not  the  case.  His  moderation  and  com- 
 pliance with  the  prejudices  of  Churchmen,  by  printing  the 
 Church  Catechism,  and  an  edition  of  the  Liturgy,  bound  with 
 the  Welsh  Bible  of  1677,  secured  the  co-operation  of  some 
 liberal  Churchmen  in  and  about  London ;  but  there  is  no 
 proof  that  above  three  or  four  of  that  party  in  WTales  rendered 
 him  any  assistance  whatever  ;  but  many  of  them,  as  we  shall 
 see,  persecuted  him  with  barbarous  cruelty. 
 
 It  appears  that  Dr.  Tillotson's  funeral  sermon  for  Mr.  Gouge, 
 notwithstanding  its  one-sided  representation  of  the  good  man's 
 Nonconformity,  gave  offence  to  the  true  sons  of  the  church  in 
 Wales.  In  a  new  edition  of  Powell's  "  History  of  Wales,"  with 
 additions  by  W.  Wynne,  A.M.,  published  in  1697,  we  have  the 
 following  notice  of  it : — "  For  that  learned  person,  in  his  funeral 
 sermon  for  Mr.  Gouge,  would  fain  induce  the  world  to  believe 
 that  Christianity  was  very  corrupt  and  imperfect  among  the 
 Welsh  before  it  was  purified  by  that,  whom  he  terms,  1  apos- 
 tolical man.'  Whereas  it  is  notoriously  evident  that  since  the 
 Reformation  was  settled  in  that  country,  and  the  Bible,  with 
 the  Book  of  Common  Prayer,  translated  into  the  Welsh  tongue, 
 
204 
 
 HISTORY  OF  PROTESTANT 
 
 no  place  has  been  more  exact  in  keeping  to  the  strict  rubric 
 and  constitution  of  the  Church  of  England,  both  as  to  the 
 substance  and  form  of  worship.  But  what  may  more  truly  be 
 attributed  to  Mr.  Gouge  is  that,  since  his  travels  into  Wales, 
 and  the  propagating  of  his  doctrine  among  the  ignorant  of  that 
 country,  presbytery,  which  before  had  scarce  taken  root,  has 
 daily  increased,  and  grown  to  a  head."  In  reply  to  this  strange 
 charge  of  Mr.  Wynne's,  Dr.  Calamy  very  properly  remarks, 
 "  If  the  growth  of  Dissent  in  Wales  be  an  effect  of  the  increase 
 of  knowledge  there,  we  cannot  help  that.  They  whose  con- 
 sciences are  enlightened  and  moved  by  the  Word  of  God  will 
 be  always  disposed  to  pay  a  greater  veneration  to  divine  truths 
 and  ordinances  than  to  such  ways  and  usages  as  are  merely 
 human ;  and  will  be  naturally  apt  to  scruple  those  things  that 
 want  the  sacred  impress  of  divine  authority.  And  if  this 
 gentleman  thinks  the  best  expedient  to  prevent  this  is  to  keep 
 the  people  in  the  same  state  of  ignorance  they  were  in  during 
 the  period  of  which  his  History  treats,  he  has  the  papists  on  his 
 side,  but  I  hope  none  that  understand  Protestant  principles." 
 
 Mr.  Gouge's  charitable  labours  in  Wales  began  about  the 
 year  1670,  but  it  appears  that  his  schemes  did  not  assume  the 
 form  of  a  regular  organization  till  the  year  1674.  A  report  of 
 the  work  of  that  year  has  been  preserved,  which  is  as  follows  : — 
 
 "  An  account  of  what  has  been  done  in  Wales  this  last  year, 
 from  Midsummer,  1674,  to  Lady-day,  1675,  in  pursuance  of 
 the  above  said  trust,  upon  the  encouragement  of  divers  worthy 
 persons  to  this  pious  and  charitable  design. 
 
 "1.  In  fifty-one  of  the  chief  towns  of  Wales,  812  poor 
 children  have  been  and  are  put  to  school  to  learn  English,  over 
 and  above  the  500  put  to  school  the  last  year,  by  the  charity 
 of  others,  before  this  trust  began. 
 
 "  2.  There  have  been  brought  and  distributed  in  several 
 families  thirty-two  Welsh  Bibles,  which  were  all  that  could  be 
 had  in  Wales  or  London. 
 
 "  3.  Two  hundred  and  forty  New  Testaments  in  Welsh,  to 
 be  given  away  to  poor  people  that  can  read  Welsh. 
 
 "4.  Five  hundred  'Whole  Duty  of  Man,'  in  Welsh,  to  be 
 distributed  in  like  manner. 
 
NONCONFORMITY  IN  WALES. 
 
 205 
 
 "  Which  pious  and  charitable  undertaking  hath  already  pro- 
 voked divers  of  the  better  sort  of  the  Welsh  to  put  above  500 
 of  the  poorest  Welsh  children  to  school  upon  their  account. 
 So  that  about  1,850  in  all  are  already  put  to  school  to  learn  to 
 read  English.    Attested  by  us, 
 
 "John  Tillotson,  Benjamin  Whitchcot, 
 
 "Simon  Ford,  Richard  Baxter, 
 
 "  Edward  Stillingfleet,  Thomas  Gouge, 
 
 "  Matthew  Pool,  William  Bates, 
 
 "  John  Meriton,  Thomas  Firmin,  &c."  1 
 
 This  organization  continued  in  operation  as  long  as  Mr. 
 Gouge  lived,  but  it  died  with  him,  or  soon  after.  The  great 
 mistake  was,  that  the  children  were  put  to  school  to  learn 
 English.  That  made  the  schools  comparatively  useless  to  the 
 children  of  the  poor.  Mr.  Stephen  Hughes,  in  his  preface  to 
 the  "Welshman's  Candle"  in  1672,  uses  very  strong  language 
 against  establishing  English  schools  in  that  age  for  the  Welsh 
 poor.  Mr.  Griffith  Jones,  in  the  following  century,  understood 
 the  tastes  and  wants  of  his  countrymen  better  than  our  good 
 English  benefactor,  and  consequently  established  Welsh  charity 
 schools,  which  proved  of  incalculable  benefit  to  the  middle  and 
 working  classes.  Had  Mr.  Gouge  adopted  the  same  plan,  his 
 charities  would  have  proved  equally  beneficial.  He  established 
 in  the  Principality  from  three  to  four  hundred  schools. 
 
 It  would  be  hardly  credible  that  there  were  any  in  Wales 
 sufficiently  ungrateful  and  fiendish  to  persecute  such  a  mes- 
 senger of  mercy  as  Thomas  Gouge ;  but  to  the  lasting  shame 
 of  the  High  Churchmen  of  that  age,  it  is  recorded,  that  "  he 
 often  preached  in  Wales,  until  they  drove  him  from  place  to 
 place  by  persecution.  He  went  constantly  to  the  parish 
 churches,  and  sometimes  communicated  with  them,  and  was 
 authorized  by  an  old  University  licence  to  preach  occasionally, 
 and  yet  for  so  doing  was  excommunicated  even  in  Wales,  and 
 that  while  he  was  doing  all  this  good."  He  gave  himself,  and 
 procured  from  others,  large  sums  of  money  to  assist  the  poor 
 
 :  Mr.  Firmin,  the  Howard  of  that  age,  was  an  Unitarian  in  sentiments. 
 
206 
 
 HISTORY  OF  PROTESTANT 
 
 persecuted  ministers  of  Wales.,  and  that  kindness  undoubtedly 
 greatly  irritated  his  persecutors.1 
 
 Dr.  William  Lloyd,  who  is  said  to  have  been  a  good-natured 
 gentleman,  and  a  declared  enemy  to  persecution,  "  at  his  first 
 coming  to  the  diocese  of  St.  Asaph,  in  his  zeal  for  the  Estab- 
 lished Church,  set  himself  with  vigour  to  reduce  Dissenters  to 
 it,  and  that  he  might  do  it  with  the  cords  of  a  man,  he  resolved, 
 before  he  took  any  other  methods,  to  reason  the  matter  with 
 them,  and  to  endeavour  their  conviction  by  discourse,  in  which 
 he  had  a  very  great  felicity,  both  by  his  learning  and  temper. 
 If  there  were  any  that  declined  discoursing  with  him,  he  im- 
 proved that  against  them  very  much ;  urging,  as  he  wrote  after- 
 wards to  Mr.  Philip  Henry  —  'That  no  man  can  pretend 
 conscience  for  not  coming  when  he  is  required,  to  give  an 
 account  of  his  religion  to  them  that  have  authority  to  demand 
 it  by  the  laws  under  which  he  lives,  and  to  hear  from  their 
 mouths  what  can  be  said  for  the  established  religion.  These 
 are  things  from  which  conscience  is  so  far  from  exempting,  that 
 the  great  rule  of  conscience  requires  it,  as  an  indispensable 
 duty,  that  we  should  be  always  ready  to  give  an  account  of  the 
 hope  that  is  in  us ;  and  that  we  should  hear  them  that  are  in 
 Moses  s  chair,  &c. ;  and,  therefore,  those  who  refuse  this,  he 
 should  consider  as  men  governed,  not  by  conscience,  but 
 obstinacy.' 
 
 "  He  publicly  discoursed  with  the  Quakers  at  Llanfyllin,  in 
 Montgomeryshire  ;  their  champion  was  Dr.  Thomas  Lloyd, 
 a  physician.  One  ot  the  most  considerable  Nonconformist 
 ministers  in  his  diocese  was  Mr.  James  Owen,  of  Oswestry, 
 then  very  young,  but  well  known  since  by  his  learned  book, 
 which  he  calls,  'A  Plea  for  Scripture  Ordination/  proving 
 ordination  by  presbyters,  without  diocesan  bishops,  to  be  valid 
 (published  in  the  year  1694),  a  point  of  controversy  which  he 
 was  then  obliged,  in  his  own  defence,  to  search  into.  Several 
 discourses  the  Bishop  had  with  him  in  private;  at  last,  his 
 lordship  was  pleased  to  appoint  him  to  give  him  the  meeting 
 in  the  town  hall  at  Oswestry,  on  Tuesday,  September  27,  1681, 
 
 1  Calamy,  vol.  ii.  8,  iii.  12.  Palmer,  vol.  i.  184.  Tillotson's  Works,  vol.  i. 
 213,  ed.  1752.    Life  of  James  Owen,  pp.  10-12, 
 
NONCONFORMITY  IN  WALES. 
 
 207 
 
 there  to  give  account  '  by  what  right  he  exercised  the  ministry, 
 not  having  episcopal  ordination.'  He  directed  him  also  to 
 procure  what  other  ministers  he  could  to  assist  him;  for  he 
 would  be  glad  to  hear  what  any  of  them  had  to  say  for 
 themselves.  The  notice  was  very  short,  not  above  four  or 
 five  days ;  some,  whose  assistance  was  desired,  apprehended 
 it  might  do  more  hurt  than  good,  and  might  be  prejudicial  to 
 their  own  liberty, 'and  therefore  declined  it.  Mr.  Philip  Henry, 
 and  Mr.  Jonathan  Roberts,  of  Llanvair,  in  Denbighshire,  ap- 
 peared with  Mr.  Owen.  The  Bishop  came  according  to 
 appointment,  and  brought  with  him,  for  his  assistant,  the 
 famous  Mr.  Henry  Dodwell.  Mr.  Henry,  who  was  utterly 
 a  stranger  to  the  Bishop,  pressed  hard  to  have  had  the 
 discourse  in  private,  before  a  select  number,  but  it  would  not 
 be  granted.  He  also  desired  his  lordship  that  it  might  not 
 be  expected  from  him,  being  of  another  diocese,  to  concern 
 himself  in  the  discourse,  but  only  a  hearer.  1  No,  Mr.  Henry/ 
 said  the  Bishop,  1  it  is  not  the  concern  of  my  diocese  alone, 
 but  it  is  the  common  cause  of  religion;  and,  therefore,  I  shall 
 expect  you  should  interest  yourself  in  it  more  than  as  a  hearer.' 
 His  Lordship  was  pleased  to  promise  that  nothing  that  should 
 be  said  by  way  of  argument  should  be  any  way  turned  to  the 
 prejudice  of  the  disputants,  nor  advantage  taken  of  it  to  give 
 them  trouble.  There  were  present  divers  of  the  clergy  and 
 gentry  of  the  country,  with  the  magistrates  of  the  town,  and 
 a  great  number  of  people,  which,  if  it  could  have  been  avoided, 
 was  not  easy  to  Mr  Henry,  who  never  loved  anything  that 
 made  a  noise.  The  discourse  began  about  two  o'clock  in  the 
 afternoon,  and  continued  till  between  eight  and  nine  at  night ; 
 much  was  said,/r<?  and  con.,  touching  the  identity  of  bishops 
 and  presbyters,  the  bishoping  and  unbishoping  of  Timothy 
 and  Titus,  the  validity  of  presbyterian  ordination,  &c.  It  was 
 managed  with  a  great  deal  of  liberty,  and  not  under  the  strict 
 laws  of  disputation,  which  made  it  hard  to  give  any  tolerable 
 account  of  the  particulars  of  it  The  arguments  on  both  the 
 sides  may  better  be  fetched  from  books  written  on  the  subject 
 than  from  such  a  discourse.  The  Bishop  managed  his  part 
 of  the  conference  with  a  great  deal  of  gravity,  calmness,  and 
 
208 
 
 HISTORY  OF  PROTESTANT 
 
 evenness  of  spirit,  and  therein  gave  an  excellent  pattern  to  all 
 that  are  in  such  stations.  Mr.  Henry's  remark  upon  this 
 business,  in  his  diary,  is  this  : — 1  That  whereas  many  reports 
 went  abroad,  far  and  near,  concerning  it,  every  one  passing 
 their  judgment  upon  the  result  of  it  as  they  stood  affected; 
 for  my  own  part,'  saith  he,  4  upon  reflection,  I  find  that  I  have 
 great  reason  to  be  ashamed  of  my  manifold  infirmities  and 
 imperfections ;  and  yet  do  bless  God  that,  seeing  I  could 
 manage  it  no  better  to  do  the  truth  more  service,  there  was 
 not  more  said  and  done  to  its  disservice.  To  God  be  glory  ! ' 
 But  there  were  others  who  said  that  Mr.  Henry  was  an  instru- 
 ment of  glorifying  God,  and  serving  the  church,  in  that  affair, 
 almost  as  much  as  in  anything  that  he  ever  did,  except  the 
 preaching  of  the  gospel.  And  some,  who  were  adversaries  to 
 the  cause  he  pleaded,  though  they  were  not  convinced  by  his 
 arguments,  yet  by  his  great  meekness  and  humility,  and  that 
 truly  Christian  spirit  which  appeared  so  evidently  in  the  whole 
 management,  were  brought  to  have  a  better  opinion  of  him, 
 and  the  way  in  which  he  walked. 
 
 "  The  conference  broke  up  a  little  abruptly.  The  Bishop 
 and  Mr.  Henry  being  somewhat  close  at  an  argument,  in  the 
 recapitulation  of  what  had  been  discoursed  of,  Mr.  Jonathan 
 Roberts  whispered  to  Mr.  Henry,  4  Pray  let  my  lord  have  the 
 last  word ! '  which  a  justice  of  the  peace  upon  the  bench  over- 
 hearing, presently  replied — 'You  say  my  lord  shall  have  the 
 last  word,  but  he  shall  not ;  for  I  will.  We  thank  God,  we 
 have  the  sword  of  power  in  our  hands ;  and,  by  the  grace  of 
 God,  we  will  keep  it,  and  it  shall  not  rust ;  and  I  hope  every 
 lawful  magistrate  will  do  as  I  do.  And  look  to  yourselves, 
 gentlemen ;  by  the  grace  of  God,  I  will  root  you  out  of  the 
 country.'  To  which  a  forward  man  in  the  crowd  said — 
 Amen  !  Throw  them  down  stairs  ! '  This  the  Bishop  heard 
 with  silence,  but  the  Mayor  of  the  town  took  order  for  their 
 safety."  1 
 
 Although  his  lordship  did  not  succeed  in  convincing  his 
 Nonconforming  brethren,  he  ever  after  held  them  in  the 
 highest  estimation.    He  often  corresponded  with  the  amiable 
 
 1  P.  Henry's  Life,  by  Sir  J.  B.  Williams,  pp.  85-87,  and  also  pp.  192-8. 
 
NONCONFORMITY  IN  WALES. 
 
 209 
 
 Philip  Henry,  and  in  the  year  1687,  "as  he  was  passing 
 through  Oswestry,  he  sent  for  Mr.  James  Owen,  and  ventured 
 to  acquaint  him  with  the  secret  of  the  Prince  of  Orange's 
 invitation  by  some  great  persons,  in  which  he  had  joined ;  and 
 added,  he  hoped  the  Protestant  Dissenters  would  concur  in 
 promoting  the  common  interest  j  '  for  you  and  we  are  brethren,' 
 says  he ;  'we  have  indeed  been  angry  brethren,  but  we  have 
 seen  our  folly,  and  are  resolved  if  ever  we  have  it  in  our  power 
 that  we  will  treat  you  as  brethren.'  " 1 
 
 Our  account  of  this  period  shall  be  closed  with  a  few 
 biographical  sketches. 
 
 Henry  Maurice. 
 
 He  was  the  youngest  son  of  Griffith  Maurice,  of  Methlan,  in 
 the  promontory  of  Lleyn,  Caernarvonshire.  He  matriculated 
 at  Jesus  College,  Oxford,  in  the  year  1652.  His  childhood 
 and  youth  were  vanity.  When  he  became  a  preacher,  the 
 popular  applause  he  met  with  proved  a  great  temptation  to 
 him,  as  he  afterwards  complained,  calling  himself  a  vainglorious 
 fellow.  We  learn,  from  his  own  written  account,  that  he  was, 
 for  some  time  after  entering  the  ministry,  a  loose,  immoral 
 character.  His  persecutors,  after  his  conversion,  often  mani- 
 fested their  satanic  disposition  by  upbraiding  him  and  his 
 friends  with  the  former  irregularities  of  his  conduct.  He 
 feelingly  refers  to  that  in  his  Diary  for  July  20,  1672  : — "  Mr. 
 Kinaston  tells  me  that  the  Bishop  of  Bangor  and  some  others 
 did  reproach  me  with  some  former  evils  and  miscarriages  of 
 my  life,  before  the  Lord  was  pleased  in  His  infinite  mercy  to 
 visit  me ;  and  I  found  the  Lord  (as  I  imagined)  supported  my 
 spirit  from  being  discouraged  herewith,  but  desiring  to  pity 
 them  that  envy  me  the  grace  of  God."  He  thus  writes,  June 
 18,  1672,  on  the  same  subject: — "Engaging  in  discourse  this 
 evening  with  Mrs.  King  (in  Radnorshire)  about  Mr.  Lloyd,  I 
 was  much  affected  with  the  hearing  of  his  lewd  and  vile  courses, 
 and  reflected  therefrom  upon  myself,  as  also  upon  my  own  former 
 vile  ways ;  and  considering  what  God  has  done  for  me,  and 
 what  otherwise  had  become  of  me,  if  God  had  left  me  to 
 
 1  Xeal's  Puritans,  vol.  v.  p.  58. 
 
 J5 
 
2IO 
 
 HISTORY  OF  PROTESTANT 
 
 myself,  these  things  so  moved  my  heart  that  I  was  fain  to  quit 
 the  house,  and  get  into  the  coppice  there  to  pray,  where  I 
 sought  the  Lord  with  much  earnestness,  having  some  broken- 
 ness,  but  nothing  so  much  as  I  longed  for,  for  my  heart  was 
 ready  to  burst,  as  it  were,  yet  could  not  freely  weep."  He  was 
 ordained  some  time  before  the  Restoration,  and  settled  at 
 Broomfield,  near  Ludlow,  where  he  conformed  in  1662.  He 
 afterwards  removed  to  Church  Stretton,  in  Shropshire — a  living 
 then  worth  ^140  a  year.  He  held  this  living  till  it  pleased 
 God  to  visit  the  town  with  a  malignant  fever,  whereby  many 
 of  his  parishioners  were  cut  off ;  and  by  which  providence  he 
 was  awakened  to  a  great  solicitude  about  his  everlasting  state. 
 He  consequently  became  much  dissatisfied  with  his  conformity, 
 and  could  not  be  easy  in  his  mind  till  he  had  resolved  to  quit 
 his  living,  though  he  was  ^300  in  debt,  chiefly  contracted  by 
 annexing  some  outbuildings  to  the  parsonage  house.  He  had 
 kept  the  cause  of  his  trouble  to  himself,  till  his  wife,  who  was 
 a  woman  of  courage,  surprising  him  in  his  retirement,  told  him 
 she  was  determined  not  to  part  from  him  a  moment  till  he 
 communicated  it  to  her.  He  then  told  her  he  could  not  be 
 satisfied  to  continue  any  longer  at  Church  Stretton,  as  minister 
 of  that  place ;  and  that  he  was  much  concerned  for  her  and 
 her  child  as  to  their  future  subsistence.  She  desired  him  to 
 do  as  his  conscience  directed,  and  assured  him  she  could  freely 
 resign  herself  and  her  child  to  the  providence  of  God,  whose 
 care  of  them  she  did  not  at  all  distrust.  This  answer  of  her's 
 greatly  supported  and  encouraged  him.  He  next  communicated 
 his  case  to  Mr.  James  Quarrell,  pastor  of  the  Independent  church 
 at  Shrewsbury.  Mr.  Quarrell  advised  him  to  count  the  cost 
 before  he  entered  on  a  suffering  state.  He  replied,  that  if  he 
 kept  his  living  any  longer,  his  conscience  would  fly  in  his  face. 
 He  therefore  immediately  resigned  it,  and  preached  his  farewell 
 sermon  from  Luke  xxiii.  3.  Upon  which  the  chancellor  of  the 
 diocese  sent  him  a  citation,  charging  him  with  reflecting  on  the 
 government  of  the  church.  He  sent  him  for  answer,  that  what 
 he  delivered  was  not  to  reflect  upon,  or  cause  disrespect  to 
 any,  but  to  silence  the  cries  of  an  awakened  conscience.  What 
 personal  estate  he  had,  he  discovered  to  his  creditors,  who  took 
 
NONCONFORMITY  IN  WALES. 
 
 211 
 
 all  away.  They  who  remained  unsatisfied,  put  him  in  Shrews- 
 bury jail,  where  he  was  often  remarkably  relieved  by  persons 
 utterly  unknown  to  him.  His  keeper's  wife,  who  at  first 
 treated  him  harshly,  was  converted  by  his  means.  At  last  some 
 friends,  among  whom  was  Mr.  Orton,  the  grandfather  of  the 
 celebrated  Job  Orton,  engaged  for  the  payment  of  his  debts, 
 and  he  was  set  at  liberty.  He  afterwards  lived  for  a  consider- 
 able time  at  Shrewsbury.  We  are  led  to  infer,  from  various 
 circumstances,  that  he  resigned  his  living  at  Church  Stretton 
 about  the  year  1666.  About  the  close  of  the  year  1672  he 
 removed  to  Abergavenny,  and  was  soon  after  chosen  pastor  of 
 the  church  which  usually  met  at  Llanigon,  near  Hay,  in  Brecon- 
 shire,  and  at  Merthyr  Tydvil,  in  Glamorganshire.  The  members 
 of  this  church,  who  could  not  have  been  much  under  one 
 thousand  in  number,  were  scattered  over  the  whole  county  of 
 Brecknock,  and  extensive  districts  of  the  adjoining  counties  of 
 Monmouth,  Glamorgan,  Caermarthen,  and  Radnor.  As  the 
 preaching  stations,  or  the  places  where  the  different  branches 
 of  the  church  used  to  meet,  were  from  fifteen  to  twenty  in 
 number,  the  labours  of  the  pastor,  notwithstanding  the  assist- 
 ance of  three  or  four  teaching  elders,  must  have  been  enormous. 
 Yet  we  are  informed  that  his  service  was  not  confined  to  his 
 own  people.  His  capacious  soul  moved  in  a  much  larger 
 sphere.  From  the  time  of  his  coming  into  these  parts,  as  long 
 as  he  was  able,  he  spent  his  time  in  travelling  all  over  Wales, 
 where  preaching  the  gospel  of  Christ  in  those  dark  parts  was 
 his  daily  work ;  and  God  blessed  his  endeavours  to  the  convic- 
 tion and  conversion  of  many  souls.  The  poor  people  travelled 
 far  to  hear  the  Word,  and  attended  it  in  vast  numbers,  with 
 extraordinary  earnestness.  He  endured  many  hardships  from 
 travelling  in  every  kind  of  weather  in  those  mountainous  places, 
 and  being  often  but  poorly  accommodated,  both  in  respect  to 
 diet  and  lodging.  He  constantly  travelled  to  preach  in  different 
 parts  of  Wales  during  his  residence  at  Shrewsbury,  as  wrell  as 
 afterwards. 
 
 The  following  interesting  account  of  his  first  visit  to  Brecon- 
 shire — the  principal  scene  of  his  future  labours — has  been 
 preserved  in  his  Diary  : — 
 
2  I  2 
 
 HISTORY  OF  PROTESTANT 
 
 ';  August  5,  1672. — I  rode  away  this  day  towards  Brecknock, 
 shire,  having  a  comfortable  journey  of  it,  in  respect  to  the 
 frame  of  my  spirit,  my  company,  and  the  weather.  Blessed  be 
 the  Lord.  In  the  evening  I  came  to  Captain  Watkins',  where 
 I  quickly  discerned  a  sweet,  gracious  spirit  in  his  wife ;  and 
 much  knowledge  and  good  (I  hope)  in  him.  I  prayed  in  the 
 family,  in  Welsh,  this  night,  with  some  freedom  and  refresh- 
 ment Mr.  Hanmer,  my  fellow-traveller,  prayed  with  me  in 
 secret,  as  we  went  to  bed,  and  that  very  sweetly. 
 
 u  August  6. — I  prayed  in  private  this  morning,  having  much 
 freedom  and  life  in  my  spirit  with  some  brokenness.  Blessed 
 be  the  Lord.  In  my  second  private  duty  this  morning  I  was 
 something  dry  in  my  spirit,  yet  earnest  and  encouraged  in  spirit. 
 In  the  evening  I  prayed  again  in  private,  with  some  earnestness 
 of  spirit  and  refreshment.  Blessed  be  the  Lord  At  night  I 
 sought  the  Lord  in  private,  with  my  fellow-traveller,  having 
 enlargement  of  spirit  in  some  measure.  I  found  family  duty- 
 neglected  this  night 
 
 "August  7. — Mr.  Hanmer  prayed  in  private  with  me  this 
 morning  very  sweetly,  so  that  I  had  much  refreshment  in  joining 
 with  him.  I  prayed  afterwards  in  private  myself,  having  some 
 encouragement  and  enlargement.  Blessed  be  the  Lord  for  ever. 
 I  went  away  from  Captain  Watkins"  to  Gwernevett,  from  thence 
 to  Talgarth,  where  I  preached  and  prayed  with  much  freedom 
 and  enlargement  from  that  text  in  EzeL  xvi.  6,  and  all  in  Welsh. 
 The  people  seemed  exceedingly  affectionate  and  willing,  inviting 
 me  earnestly  to  come  again  Blessed  be  the  Lord  for  ever. 
 From  hence  I  came  back  to  Gwernevett,  where  I  tarried  all 
 night.  Here  also  I  found  family  duty  neglected,  which  some- 
 ihing  troubled  me ;  I  had  a  great  deal  of  discourse  with  Mr. 
 Charles  Lloyd,  about  going  to  public1  This  night  I  prayed 
 in  private  with  my  fellow-traveller,  having  much  enlargement, 
 and  some  refreshment    Blessed  be  the  Lord  , 
 
 "August  8. — Brother  Hanmer  prayed  in  private,  and  I  had 
 some  brokenness  and  refreshment  in  joining  with  him.  I 
 
 1  He  evidently  means  going  to  public  worship  at  the  parish  church,  which 
 some  of  the  most  moderate  Nonconformists  used  to  do  ;  while  others  looked 
 upon  those  who  did  it  with  disapprobation,  and  as  temporizers. 
 
NONCONFORMITY  IN  WALES. 
 
 213 
 
 prayed  a  little  in  private  after,  having  little  encouragement,  yet 
 some  exercise  of  faith.  I  came  away  from  Brecknockshire 
 this  morning  towards  Glasgwm  (in  Radnorshire),  where  I 
 preached  from  Revelation  iii.  20,  having  sweet  enlargement 
 of  spirit  in  prayer  and  preaching.  Oh,  blessed  for  ever  be  my 
 faithful  and  dear  Lord.  I  came  away  hence  this  evening  to 
 brother  Hanmer's  house,  where  I  prayed  in  the  family  with 
 some  freedom  of  spirit.  I  prayed  afterwards  in  private,  being 
 exercised  with  temptations  by  Satan,  yet  had  some  encourage- 
 ment and  exercise  of  faith.    Blessed  be  the  Lord." 
 
 On  the  2nd  of  July,  1672,  he  visited  his  friends  and  former 
 parishioners  at  Stretton,  which  appears  to  be  the  first  visit  he 
 paid  them  since  he  resigned  his  living  there. 
 
 "  I  rode  out  towards  Stretton  this  morning,  having  much 
 distraction  in  my  heart,  till  I  resolved  to  meditate  on  the  cross 
 of  Christ,  and  that  something  bettered  my  frame  of  spirit. 
 When  I  came  to  widow  Zancheye's  house,  I  was  exceedingly 
 refreshed  to  see  so  many  of  my  old  friends  and  neighbours 
 there — yea,  many  of  them  that  wretchedly  reviled  me  when  I 
 quitted  my  place.  I  expected  but  a  small  company,  but  there 
 were  a  very  great  number  of  people,  considering  the  warning 
 they  had.  I  preached  and  prayed,  having  much  freedom  and 
 enlargement,  and  several  sensible  approaches  of  God.  Blessed 
 be  His  name.  The  text  was  Luke  xix.  42.  The  people 
 seemed  very  much  stirred  and  affected,  and  certainly  there 
 was  much  of  God  appearing  in  this  meeting." 
 
 August  27,  1672. — He  and  his  wife  left  Shrewsbury  for 
 Lleyn,  in  Caernarvonshire,  their  native  place.  He  preached 
 at  different  places  on  the  way  to  crowded  congregations,  such 
 as  Gwnle,  near  Newtown,  Llanbrynmair,  Machynlleth,  and 
 Bronycludwr. 
 
 On  the  3rd  of  September  they  safely  arrived  at  Pwllheli. 
 The  interesting  character  of  the  following  account  of  this  visit 
 to  his  native  country  and  relations,  will  be  a  sufficient  apology 
 for  its  length  : — 
 
 "September  3. — In  morning  duty,  I  was  earnest  in  spirit 
 and  much  refreshed.  We  left  Penmorfa,  and  had  a  prosperous, 
 journey  to  Pwllheli  this  day.    Blessed  for  ever  be  the  Lord. 
 
2I4 
 
 HISTORY  OF  PROTESTANT 
 
 I  prayed  in  private  at  William  Griffith's  house,  being  something 
 encouraged  and  refreshed.  I  taught  this  evening  at  W.  Griffith's, 
 from  Rev.  iii.  20,  being  much  helped  and  refreshed  in  prayer 
 and  preaching.  And  I  had  some  hope  given  me  in  prayer 
 after,  that  the  people  received  good ;  and  there  were  many  to 
 hear.  In  my  evening  duty  I  was  much  refreshed  and  enlarged, 
 God  owning  prayer  in  behalf  of  the  people  that  had  been 
 hearing. 
 
 "September  4. — I  prayed  with  my  wife;  being  much  re- 
 freshed and  enlarged  in  spirit,  I  prayed  in  private  again,  having 
 hope  that  God  would  be  gracious  to  the  people  at  Pwllheli, 
 and  I  had  much  brokenness  in  this  duty.  I  prayed  in  private 
 again,  being  more  dry  than  before.  So  also  I  prayed  at 
 Gwynfryn  at  night  with  my  wife  ;  having  some  encouragement 
 and  refreshment,  I  laboured  something  to  call  to  mind  the 
 former  evils  committed  by  me,  when  I  came  to  the  several 
 places  where  they  were  committed,  but  I  was  generally  very 
 confused  in  mind,  and  senseless  of  those  evils  in  comparison 
 of  what  I  should  have  been. 
 
 "  September  5. — I  prayed  in  private  with  my  wife,  having 
 much  enlargement  and  refreshment ;  I  prayed  in  private  after 
 at  W.  Griffith's,  having  much  sweetness  and  encouragement. 
 I  met  with  a  letter  from  my  father  at  W.  Griffith's,  which  did 
 much  trouble  and  discompose  me,  yet  God  came  in  with  en- 
 couragement in  time  of  need,  having  very  little  comfort  or 
 encouragement  from  without.  We  came  to  Nanhoron  this 
 evening,  safely.  We  prayed  in  private  there  with  some  refresh- 
 ment and  encouragement.    Blessed  be  the  Lord. 
 
 "  September  6. — We  prayed  together  this  morning  in  private 
 with  much  brokenness  and  enlargement,  having  some  hopes 
 that  God  would  visit  some  of  my  relations  with  saving  mercy. 
 When  first  I  came  to  Methlan  this  day,  I  prayed  in  private, 
 being  very  dry  in  spirit,  yet  earnest,  and  not  altogether  dis- 
 couraged. Blessed  be  the  Lord.  I  prayed  after  in  private,  in 
 a  secret  place,  in  the  night  season,  being  tempted  to  fear, 
 having  little  sense  or  encouragement.  I  prayed  with  my  wife 
 at  night  again,  having  earnestness  and  much  refreshment.  I 
 was  so  blind  and  confused,  most  an  end,  that  I  was  aware  of  a 
 
NONCONFORMITY  IN  WALES.  215 
 
 great  deal  of  senselessness  and  unaptness  for  many  duties  that 
 lay  incumbent  upon  me  in  this  country;  as  my  being  very 
 senseless  at  the  remembrance  of  my  former  evils  committed 
 here,  and  my  voidness  of  pity  at  heart  at  the  observation  of 
 the  sinful  and  miserable  estate  of  my  relations,  and  others  in 
 this  country  ;  so  also  I  found  that  I  was  not  affected  upon  the 
 reflection  my  thoughts  made  upon  the  distinguishing  grace  of 
 God,  whereby  he  was  pleased  to  reveal  himself  to  my  soul  in 
 mercy,  and  to  rescue  me  from  the  like,  or  rather  a  worse  con- 
 dition than  they  are  in.    Oh,  blessed  be  the  Lord. 
 
 "September  7. — I  prayed  in  private  with  my  wife,  and  was 
 very  earnest  and  enlarged  with  some  sense  and  refreshment. 
 I  had  much  discouragement  of  spirit  in  these  parts,  finding 
 little  or  nothing  of  God  appearing  in  any  of  these  parts  ;  I 
 prayed  in  private  again  as  I  remember.  I  came  to  see  cousin 
 John  Williams  this  day,  and  had  discourse  with  him  about  his 
 silence  and  sitting  still  all  this  while,  but  found  little  satisfaction 
 in  what  answers  he  returned.  I  found  much  of  the  grace  of 
 God  appearing  in  him,  yet  I  plainly  judged  him  to  be  under 
 temptation,  with  reference  to  his  non-preaching  all  this  while.1 
 I  came  in  the  evening  towards  Pwllheli,  and  when  I  came 
 there  I  prayed  in  private,  being  very  weary  and  dry  in  both 
 duties  of  prayer  and  the  weekly  thanksgiving. 
 
 il  September  8. — Being  the  Sabbath,  I  was  very  hard,  yet 
 earnest,  in  morning  duty,  and  in  renewing  my  covenant.  I 
 had  some  refreshment  and  cheerfulness,  together  with  many 
 temptations.  I  was  afterwards  exercised  much  with  a  tempta- 
 tion to  fear  trouble  and  imprisonment  in  that  country,  upon 
 Richard  Owen's  denying  me  the  liberty  of  the  public  place  that 
 day,  and  some  thoughts  I  had  of  going  to  it,  notwithstanding, 
 if  the  place  had  been  open.  I  preached  there,  at  William 
 Griffith's  house  this  day,  from  Jeremiah  xxx.  21,  22,  having 
 little  enlargement  in  the  morning,  except  it  be  in  prayer.  In 
 the  afternoon  I  had  some  more  enlargement  and  freedom  than 
 in  the  morning.    Blessed  for  ever  be  the  Lord.    I  prayed  in 
 
 1  Mr.  John  Williams,  as  we  have  seen,  was  the  only  Nonconformist  minister 
 at  hat  time  in  Caernarvonshire.  He  was  a  good  man,  but  too  timid  to  be  of 
 great  service  to  the  cause  of  religion  in  that  persecuting  age. 
 
2l6 
 
 HISTORY  OF  PROTESTANT 
 
 private  after,  without  refreshment.  I  prayed  in  the  family, 
 being  void  of  refreshment,  and  much  tempted  to  hypocrisy,  to 
 speak  to  men,  and  not  to  God.  I  prayed  again  in  private, 
 having  some  refreshment. 
 
 ' 4  September  9. — In  the  morning  duty  I  was  tempted,  yet 
 earnest ;  and  something  refreshed,  I  prayed  in  private  again, 
 but  very  hard  of  heart,  and  with  a  spirit  much  estranged  from 
 God.  I  went  to  my  brother's  house  this  day,  and  preached 
 there  from  John  xv.  13,  having  freedom  of  spirit  in  preaching 
 and  prayer.  I  prayed  there  at  night  with  my  wife,  having  little 
 refreshment,  but  rather  dry,  yet  something  lively  in  spirit. 
 
 "September  10. — I  prayed  with  my  wife,  being  earnest,  but 
 tempted,  yet  somewhat  sweetly  refreshed  in  spirit.  I  had  some 
 jangling  with  my  mother  this  day,  which  ended  in  peace.  We 
 called  on  sister  Ellen,  so  went  to  Trygarn.  I  found  myself 
 much  tempted  in  these  parts  basely  to  comply  with  the  spirits 
 of  carnal  men,  and  thereupon  backward  to  speak  of  the  things 
 of  God.  I  prayed  in  the  wood  there,  having  an  ill  savour 
 upon  my  spirit,  yet  I  was  something  recovered,  and  had  some 
 encouragement.  I  prayed  in  private  after  with  my  wife,  having 
 freedom  and  encouragement.    Blessed  be  the  Lord. 
 
 "  September  11. — I  prayed  in  private  with  my  wife  this 
 morning,  being  something  free  from  temptation,  enlarged  in 
 spirit,  yet  hard  and  void  of  sense.  I  came  to  Gvvynfryn  thence, 
 where  I  was  prevented  from  seeking  the  Lord  in  the  garden 
 there.  At  night  I  came  to  the  house  of  Maurice  Jones's  widow ; 
 I  found  the  Christians  thereabouts  very  fearful,  so  that  they 
 came  together  very  late  in  the  night.  I  taught  there  from  Cant, 
 ii.  13,  last  words,  with  some  measure  of  enlargement,  especially 
 in  prayer.  I  found  cousin  Lowry  Williams  there,  and  have 
 hope  that  she  minds  the  best  things.  I  prayed  in  private 
 after,  being  much  tempted  to  sleep,  and  having  little  sense  in 
 duty. 
 
 "September  12. — I  prayed  in  private  this  morning,  being 
 tempted,  hard,  and  much  oppressed  with  many  evils  in  my 
 spirit.  I  prayed  again  in  private,  and  had  many  strivings,  yet 
 earnest  in  spirit,  and  both  enlarged  and  refreshed.  I  came  to 
 Pwllheli  at  night,  where  I  met  Hugh  Evans,  and  was  somewhat 
 
NONCONFORMITY  IN  WALES. 
 
 217 
 
 refreshed.  I  prayed  in  the  family,  being  exceedingly  tempted 
 to  pride  and  hypocrisy,  and  had  little  sense  of  God. 
 
 "September  13. — I  prayed  in  private  this  morning,  with 
 some  enlargement  and  reviving.  I  was  in  a  better  frame  of 
 spirit  all  this  day  than  I  had  been  several  days  before.  It 
 being  the  fair-day  at  Pwllheli,  I  had  occasion  to  speak  with 
 several,  which  I  did  with  much  alacrity,  and  this  was  kindness 
 from  the  Lord  in  several  respects.  I  prayed  after  in  the  evening, 
 having  some  life  and  encouragement.  So  also  I  prayed  in  the 
 family,  being  tempted  as  the  night  before.  I  had  some  re- 
 freshment in  discoursing  with  Hugh  Evans,  at  Richard  Thomas's 
 house,  this  night.  I  prayed  in  private  after,  having  little  life 
 or  refreshment. 
 
 "  September  14. — I  prayed  with  my  wife,  being  hard,  earnest, 
 and  in  conflict  with  my  spirit,  yet  with  some  satisfaction,  having 
 some  freedom  to  plead  with  God.  So  I  prayed  in  private  after, 
 having  atheism,  hardness,  discouragement,  and  no  sense 
 throughout  the  duty.  I  went  to  see  cousin  John  Williams, 
 being  in  an  inward  conflict  by  the  way  as  I  went.  We  dis- 
 coursed together  very  earnestly  and  seriously  about  his  long 
 silence,  and  neglecting  the  Lord's  work  in  that  country,  inso- 
 much that  it  drew  tears  from  us  both,  as  I  imagined.  He  told 
 me  something  of  the  sense  that  many  in  that  country  had, 
 about  my  quitting  my  benefice,  that  it  was  done  only  out  of 
 some  politic  design.  He  told  me  also  that  I  must  walk  very 
 close  and  upright  to  recover  my  credit  in  that  country.  He 
 pressed  me  much  to  hold  forth  Christ  and  his  merits  as  the 
 only  justification  of  a  sinner,  and  advised  me  to  insist  much 
 upon  that  point  wherever  I  went.  I  prayed  in  private  in  the 
 evening,  and  proceeded  to  my  weekly  duty  of  thanksgiving, 
 being  hard,  restrained,  yet  having  some  sense. 
 
 "  September  15. — Being  the  Sabbath,  I  prayed  with  earnest- 
 ness, yet  hard,  and  without  sense  for  the  most  part.  I  went 
 away  to  the  house  of  Maurice  Jones's  widow,  where  I  prayed, 
 having  a  little  refreshment ;  I  preached  there  this  day  from 
 1  Peter  iv.  18,  having  little  encouragement  or  enlargement  in 
 prayer  or  preaching.  In  the  afternoon  I  received  a  note  from 
 my  brother,  who  was  at  Llanarmon,  whither  he  invited  me  in 
 
218 
 
 HISTORY  OF  PROTESTANT 
 
 the  afternoon  to  preach;  but  coming  there,  the  public  place 
 was  shut  against  us  by  the  priest  there,  so  that  I  preached  in 
 the  yard,  from  the  same  text  as  in  the  morning,  having  much 
 restraint  upon  my  spirit  in  praying  and  preaching,  yet  some  of 
 the  people  were  seemingly  affected.  I  rode  away  thence  to 
 Pwllheli  this  evening,  where  I  prayed  a  little  in  private,  having 
 encouragement  to  hope  that  God  would  do  good  to  some  in 
 that  town  ;  I  preached  there  this  night  from  Romans  v.  8,  and 
 I  had  much  freedom  in  praying  and  preaching.  Blessed  be 
 the  Lord." 
 
 On  the  following  day  he  took  his  leave  of  his  relations  and 
 friends  in  Caernarvonshire,  and  returned  to  Shrewsbury, 
 preaching  at  Cynfal,  in  Merionethshire,  on  his  way.  He  often 
 visited  his  native  county  after  his  settlement  in  South  Wales, 
 and  was  in  fact  the  life  of  the  Nonconforming  interest  there. 
 It  was  through  his  influence  that  the  people  of  Pwllheli  and 
 the  neighbourhood  got  Mr.  James  Owen  to  settle  amongst 
 them  for  some  time,  and  afterwards  Mr.  Daniel  Phillips. 
 
 In  his  various  journeys  through  the  Principality,  though  like 
 his  divine  Master  only  going  about  to  do  good,  he  constantly 
 exposed  himself  to  danger.  He  was  often  waylaid  by  his 
 enemies,  but  was  "hid  in  the  hollow  of  God's  hand."  They 
 once  searched  his  house  for  him  when  he  had  been  preaching ; 
 but  he  was  hid  in  a  closet  adjoining  to  the  room  where  the 
 meeting  was  held,  and  they  could  not  find  the  door.  Another 
 time  a  constable  came  into  the  room  where  he  was  preaching, 
 commanding  him  to  desist ;  when,  with  an  undaunted  courage, 
 he  charged  him  in  the  name  of  the  great  God,  whose  word  he 
 was  preaching,  to  forbear  molesting  him,  as  he  would  answer  it 
 at  the  great  day  !  The  man  hereupon  sat  down  and  trembled, 
 heard  him  patiently  till  he  had  done,  and  then  departed.  Mr. 
 Maurice  was  taken  but  once,  and  then  he  was  bailed ;  and  upon 
 appearance  discharged  by  the  favour  of  some  justices  of  the 
 peace,  who  were  his  friends  and  relations. 
 
 He  was  sometimes  reduced  to  great  straits  whilst  he  lived  at 
 Shrewsbury,  but  was  often  surprisingly  relieved.  One  time, 
 when  he  had  been  very  thoughtful,  and  was  at  prayer  with  his 
 family,  suiting  his  petitions  to  their  necessitous  case,  a  carrier 
 
NONCONFORMITY  IN  WALES. 
 
 219 
 
 knocked  at  the  door,  inquired  for  Mr.  Maurice,  and  delivered 
 to  him  a  handful  of  money  untold,  as  a  present  from  some 
 friends,  but  would  not  tell  who  they  were.  The  same  person 
 also  another  time  brought  him  a  purse  of  money  very  seasonably, 
 in  a  like  necessity.  His  wife,  who  was  the  heiress  of  the  Gwyn- 
 fryn  estate,  near  Pwllheli,  then  worth  £40  a  year,  became  en- 
 titled to  it  soon  after  his  leaving  Church  Stretton ;  but  it  was 
 unjustly  alienated  for  ten  years.  However,  she  was  cheerfully 
 industrious  in  mean  employments,  and  contented  with  the 
 coarsest  fare ;  being  ambitious  only,  if  possible,  to  have  the 
 sureties  and  obligations  discharged ;  which,  through  the  good 
 providence  of  God,  Mr.  Maurice  had  the  satisfaction  of  living 
 to  see,  though  he  died  soon  after. 
 
 In  the  latter  part  of  his  life  he  manifested  great  humility, 
 meekness,  patience,  and  resignation  to  the  Divine  will,  and 
 much  compassion  to  his  enemies.  Their  reproaches,  instead 
 of  discomposing  him,  did  but  furnish  him  with  occasions  to 
 pity  and  pray  for  those  that  raised  and  spread  them.  His 
 calmness  under  all  his  sufferings,  whether  from  man,  or  from 
 the  immediate  hand  of  God,  was  such  that  they  did  not  lessen 
 the  serenity  of  his  countenance.  He  had  the  mastery  of  himself 
 in  a  high  degree  of  perfection.  His  natural  temper  was  quick, 
 and  (as  he  himself  used  to  say)  had  a  mixture  of  moroseness  ; 
 but  by  grace  he  governed  it  as  became  a  man,  a  Christian,  and 
 a  minister.  He  was  courteous  and  obliging  to  all,  and  full  of 
 compassion  to  the  needy  and  distressed.  He  was  a  hearty  and 
 constant  friend,  affectionate  in  all  relations,  and  a  tender,  but 
 not  a  too  indulgent,  father. 
 
 He  occasionally  practised  physic,  and  improved  his  oppor- 
 tunities for  administering  to  his  patients'  spiritual  cures.  One 
 remarkable  instance  was  in  the  case  of  a  gentleman's  daughter, 
 seven  years  of  age,  who  was  a  cripple,  whose  father,  though  not 
 a  Nonconformist,  sent  for  Mr.  Maurice  to  attend  her ;  by  whose 
 means,  though  her  bodily  disorder  remained,  she  received  a  far 
 greater  benefit  than  the  cure  would  have  been,  as  she  was  in  an 
 extraordinary  manner  brought  to  remember  her  Creator  and 
 Redeemer.  In  his  diary  for  June  13,  1672,  we  have  the 
 following  entry: — "This  morning  a  son  of  Widow  Jones, 
 
220 
 
 HISTORY  OF  PROTESTANT 
 
 from  Stretton,  viz.,  the  weaver,  came  to  seek  my  advice  about 
 the  trembling  of  the  heart.  I  spoke  something  to  him  about 
 his  soul ;  and  the  poor  boy  called  me  aside,  and  told  me  that 
 he  had  some  strange  thought  possessing  him  that  he  was  lost 
 for  ever ;  which  very  thing  occasioned  this  palpitation  of  the 
 heart.  Upon  his  speaking,  a  brokenness  of  heart  possessed 
 me,  that  I  was  much  affected  at  his  discourse." 
 
 It  was  his  ordinary  custom,  both  at  home  and  abroad,  to 
 expound  the  Scriptures  mornings  and  evenings,  which  proved 
 very  useful.  If  he  knew  of  any  one  person  in  a  family  or  con- 
 gregation, though  but  a  child,  that  did  not  understand  the 
 language  in  which  he  was  obliged  to  speak,  it  was  his  custom, 
 whether  in  prayer,  exposition,  or  sermon,  to  deliver  a  part  in 
 one  language,  and  a  part  in  the  other ;  for  he  used  to  say,  he 
 would  not  have  one  soul  lose  the  benefit  of  an  ordinance. 
 Such  was  the  ardour  of  his  desire  to  do  good,  that  he  would 
 not  pass  a  poor  person  or  a  child  on  the  road  without  speaking 
 to  him  about  his  soul.  He  writes,  in  his  diary  for  June  i, 
 1672  : — "  I  set  forth  for  Bryngwyn  this  afternoon,  and  by  pro- 
 vidence fell  in  company  and  discourse  by  the  way  with  a 
 woman  that  lived  in  Westbury  parish.  I  hope  there  was  some 
 special  hand  of  God  in  it,  and  that  the  woman  gropes  in  earnest 
 after  the  best  things."  On  the  17th  of  the  same  month  he 
 writes  : — "  I  came  to  Mrs.  King's  (in  Radnorshire)  this  after- 
 noon. By  the  way,  upon  the  hill,  I  met  with  a  poor  boy,  bare- 
 legged and  bare-footed.  I  asked  him  some  questions  about 
 God  and  his  soul.  The  poor  boy  seemed  very  loth  to  part 
 with  me,  and  wept  (as  I  imagined,  and  so  did  he  that  was  with 
 me)  a  great  while  after  we  had  left  him." 
 
 In  his  preaching  he  generally  aimed  at  laying  the  foundation 
 of  the  way  of  salvation  by  Jesus  Christ.  In  the  first  part  of 
 his  sermons  he  usually  opened  some  fundamental  point  of  the 
 gospel,  and  introduced  practical  things  in  the  application. 
 When  he  quoted  Scripture  he  used  to  comment  upon  it,  so  as 
 to  show  his  hearers  the  sense,  and  how  it  proved  the  point  in 
 question.  He  was  abundant  in  allusions  and  comparisons  to 
 explain  the  subjects  he  discussed.  He  preached  doctrines  in 
 an  experimental  manner,  and  had  a  wonderful  skill  in  unravel- 
 
NONCONFORMITY  IN  WALES. 
 
 221 
 
 ling  the  very  thoughts  and  inward  workings  of  men's  hearts,  and 
 was  very  particular  and  convincing,  as  well  as  affectionate,  in 
 his  applications  to  the  consciences  of  his  hearers. 
 
 He  was  so  assiduous  in  his  work  that  he  was  advised  by  his 
 friends  to  be  more  sparing  of  himself ;  but  he  used  to  answer, 
 "  When  a  man  has  loitered  the  best  part  of  his  day,  and  the 
 evening  draws  on,  he  had  need  to  double  his  strokes."  Ex- 
 cessive labour  at  last  so  broke  his  constitution,  that  it  hastened 
 his  end.    His  behaviour  on  the  bed  of  sickness  was  answerable 
 to  the  past  conduct  of  his  life.    He  discovered  a  deep  sense 
 of  the  Divine  goodness  to  him  and  his.    When  his  wife 
 observed  to  him  that  he  had  had  a  wearisome  night,  he  replied, 
 "  What  if  I  have  ?    Job  had  many  wearisome  nights."  When 
 he  saw  the  people  weeping  about  him,  he  said  to  her,  "  Dost 
 thou  observe  the  loving-kindness  of  the  Lord  to  us,  poor 
 strangers,  in  raising  us  so  many  friends  ?    The  love  of  God  in 
 Christ  is  a  great  refreshment  to  my  soul.    Blessed  be  God, 
 who  has  made  thee  and  me  partakers  of  the  same  grace ! " 
 He  was  far  from  an  apprehension  of  merit,  and  yet  rejoiced  in 
 the  testimony  of  his  conscience.    "  There  is  nothing  I  have  to 
 trust  to,"  says  he,  "  as  to  my  work  and  labour,  and  yet  I  shall 
 have  joy  of  that  too."    He  died  July  30,  1682,  when  he 
 must  have  been  between  forty-five  and  fifty  years  of  age.  Mrs. 
 Maurice,  after  his  death,  removed  from  Brecknockshire  to  her 
 own  estate  at  Pwllheli,  and  was  afterwards  married  to  Mr. 
 Daniel  Phillips,  pastor  of  the  Independent  church  in  that  town. 
 
 Mr.  Maurice's  remarkable  catholicity  of  spirit,  and  his 
 intimacy  with  the  Antipaedobaptists,  many  of  whom  were 
 members  of  his  church,  have  led  some  to  suppose  that  he  was 
 himself  of  that  persuasion ;  but  his  diary  furnishes  abundant 
 proofs  to  the  contrary.  Giving  an  account  of  some  person  who 
 had  been  sorely  tempted  by  Satan,  he,  somewhat  unlike  himself, 
 says  that  Satan  tempted  her  to  be  re-baptized  and  join  the  Armi- 
 nians,  referring  undoubtedly  to  Mr.  Henry  Gregory's  people  in 
 Radnorshire,  who  were  both  Antipaedobaptists  and  Arminians.1 
 
 1  Calamv,  vol.  ii.  567-72.  Mr.  Maurice's  MS.  is  a  small  volume,  contain- 
 ing a  Diary  for  six  months  of  the  year  1672,  with  a  few  pages  of  Notes  and 
 Remarks  on  different  religious  subjects. 
 
222 
 
 HISTORY  OF  PROTESTANT 
 
 Stephen  Hughes. 
 
 This  excellent  man  was  born  in  the  town  of  Caermarthen 
 in  the  year  1622  or  1623,  or  possibly  a  year  or  two  earlier. 
 Owing  to  the  culpable  neglect  of  his  surviving  contemporaries, 
 no  account  whatever  has  been  preserved  of  his  education,  con- 
 version, and  the  commencement  of  his  ministry.  It  is  said  that 
 he  was  inducted  to  the  living  of  Meidrym,  in  his  native  county, 
 in  the  year  1645  '>  anc*  we  infer  also,  from  an  allusion  in  his 
 poem  prefixed  to  the  "  Welshman's  Candle,"  that  he  served 
 the  parish  of  Merthyr,  in  the  same  county,  for  some  time.  It 
 would  appear,  from  the  fact  of  his  being  connived  at  in  preach- 
 ing occasionally  in  the  parish  churches  after  the  Restoration, 
 that  he  was  episcopally  ordained.  He  did  not  confine  his 
 labours  to  his  own  parishes,  but  traversed  the  length  and 
 breadth  of  the  county  to  preach  the  'gospel.  We  find,  in  the 
 records  of  some  of  the  oldest  Nonconforming  churches  in 
 Caermarthenshire,  that  he  had  several  small  societies  or 
 churches  under  his  care,  in  different  and  distant  parts  of  the 
 county,  as  early  as  the  year  1650. 
 
 In  1662  he  was  ejected  from  his  living,  and  some  time  after 
 married  a  pious  woman  at  Swansea,  whose  portion,  frugality, 
 and  industry  contributed  very  much  to  his  comfortable  sub- 
 sistence and  future  usefulness.  After  taking  up  his  residence 
 at  Swansea,  he  continued,  as  before,  to  itinerate  through  the 
 county  of  Caermarthen,  to  water  the  churches  which  he  had 
 already  planted  there,  and  plant  new  ones.  Such  were  the 
 extent  and  success  of  his  labours  in  that  county,  that  he  was 
 very  properly  called  "  The  Apostle  of  Caermarthenshire." 
 The  ancient  churches  at  Llanedi,  Capel  Isaac,  Pencadair, 
 Pantteg,  Caermarthen,  Llanybree,  Henllan,  and  Trelech,  were 
 all  gathered  by  him,  and  most  of  them  formed  into  distinct 
 churches  in  his  time.  Almost  all  the  Congregational  churches 
 in  that  county,  which  at  present  amount  to  nearly  one  hundred, 
 are  off-shoots  from  these  ancient  stocks.  One  or  two  of  the 
 original  Congregational  churches  in  Cardiganshire  also  trace 
 their  origin  to  his  labours ;  and  most,  if  not  all,  the  founders 
 of  the  Antipaedobaptist  interest  in  those  parts  were  seceders 
 from  his  churches. 
 
NONCONFORMITY  IN  WALES. 
 
 223 
 
 He  was  a  plain,  methodical,  and  affectionate  preacher. 
 He  seldom  preached  without  melting  into  tears,  which  often 
 drew  tears  from  his  auditors.  The  matter  of  his  preaching 
 was  thoroughly  evangelical,  though  it  does  not  appear 
 that  he  was  quite  so  high  in  his  Calvinism  as  some  of  his 
 contemporaries.  His  moderation  and  lively  manner  recom- 
 mended him  to  the  esteem  of  the  sober  part  of  the  gentry,  by 
 whose  connivance  he  often  preached  in  the  parish  churches, 
 which  were  always  much  thronged  with  hearers  from  the 
 neighbouring  parishes.  He  generally  preached  twice  every 
 Lord's  day  in  distant  places,  and  often  rode  eight  or  ten  miles 
 between  the  sermons.  He  often  used,  in  a  very  striking 
 manner,  to  expose  the  sinful  and  dangerous  nature  of  ignorance, 
 and  to  represent  the  usefulness,  amiableness,  and  necessity  of 
 knowledge.  He  used  upon  all  occasions  to  speak  to  the 
 people  with  great  freedom  about  their  souls,  even  those  whom 
 he  occasionally  met  with.  When  several  persons  were  present, 
 he  would  apply  himself  to  each  particularly ;  and  when  he  saw 
 them  again,  would  ask  them  what  they  remembered  of  what 
 he  spoke  last  to  them.  He  had  very  encouraging  seals  to  his 
 ministry,  in  the  great  numbers  who  were  reclaimed  by  it  from 
 their  sinful  ways,  and  became  serious  Christians.  Several 
 most  striking  conversions  were  effected  through  his  instru- 
 mentality. Once,  when  preaching  at  Wernchwith,  a  farm-house 
 in  the  parish  of  Llanon,  where  Llanedi  church  then  usually 
 met,  Mr.  David  Penry,  son  of  a  gentleman  of  the  parish  of 
 Llanedi,  came  in  after  he  had  announced  his  text.  Mr.  Penry 
 was  a  tall  young  man,  of  a  gentlemanly  appearance,  and  was 
 educated  with  a  view  of  taking  orders  in  the  Established 
 Church.  Being  a  stranger  to  Mr.  Hughes,  he  at  once  thought, 
 when  he  saw  him  coming  in,  that  he  was  an  officer  coming 
 with  a  warrant  to  take  him  prisoner.  His  mind  was  conse- 
 quently greatly  disturbed.  However,  he  proceeded  with  his 
 sermon.  At  the  close  of  the  service  the  young  man  pressed 
 through  the  crowd  towards  the  preacher,  and  took  hold  of  his 
 hand.  "I  hope,  sir,"  said  Mr.  Hughes,  "that  you  are  not 
 come  to  take  me!"  "No,  my  dear  sir,"  replied  Mr.  Penry, 
 bursting  into  tears,  "  but  you  have  taken  me."    From  that  day 
 
224 
 
 HISTORY  OF  PROTESTANT 
 
 he  gave  up  all  thoughts  of  entering  the  ministry  in  the  Estab- 
 lishment, and  joined  Mr.  Hughes's  people  there.  He  was 
 soon  after  called  into  the  ministry,  and  presided  over  that  con- 
 gregation for  above  thirty  years.  At  another  time,  being  Easter 
 Monday,  as  he  was  going  to  preach  at  the  cave  of  Cwmhwplin, 
 near  Llandyssil,  where  the  congregation  of  Pencadair  used  then 
 to  meet,  he  saw  a  number  of  people  dancing  on  a  field  near 
 Pant  y  Blawd,  in  the  parish  of  Llanegwad.  He  stopped  his 
 horse,  and  after  looking  at  them  for  some  time  called  their 
 leader,  and  told  him — <;  If  you  will  accompany  me  over  the 
 mountain,  you  shall  have  a  better  amusement  than  you  can  get 
 here."  The  man  consented,  and  followed  him  to  the  cave, 
 where  a  large  congregation  had  assembled.  He  was  astonished 
 to  see  such  a  number  of  people  at  such  a  place.  Mr.  Hughes 
 immediately  proceeded  with  the  service,  and  the  truth  had  such 
 an  effect  on  the  man's  mind,  that  he  became  a  decidedly 
 religious  character  and  an  eminent  Christian  from  that  day. 
 
 He  was  a  great  encourager  of  young  ministers.  Several  of 
 the  most  popular  and  useful  ministers  in  Wales,  in  the  latter 
 part  of  the  seventeenth  and  the  beginning  of  the  eighteenth 
 century,  began  their  public  life  under  his  auspices.  Having  so 
 many  congregations  under  his  pastoral  care,  he  had  ample  op- 
 portunities to  send  out  as  many  promising  young  men  as  he 
 could  find,  to  exercise  their  gifts.  The  young  ministers  of  that 
 age  were  laid  under  lasting  obligations  to  him  and  his  friend, 
 Mr.  Samuel  Tones,  of  Brynllwarch.  While  the  one  made  them 
 scholars,  the  other  made  them  preachers.  The  celebrated  Mr. 
 James  Owen  of  Shrewsbury,  Mr.  William  Evans  of  Caermarthen, 
 Mr.  Daniel  Phillips  of  Pwllheli,  Mr.  Owen  Danes  of  Henllan, 
 Mr.  David  Penry  of  Llanedi.  and  many  others,  who  became  the 
 pillars  of  Welsh  Nonconformity  after  the  removal  of  the  ejected 
 ministers  from  the  stage,  were  all  more  or  less  indebted  to  him 
 for  their  introduction  to  the  work  of  the  Christian  ministry. 
 Twelve  young  men,  most  of  whom  were  brought  up  under  his 
 fatherly  care,  were  ordained  in  the  year  of  his  death. 
 
 Having  already  given  some  account  of  his  sufferings  on 
 account  of  his  Nonconformity,  and  his  unceasing  efforts  to 
 diffuse  religious  knowledge  among  his  countrymen  by  means  of 
 
NONCONFORMITY  IN  WALES. 
 
 225 
 
 the  press,  we  have  only  to  add,  that  he  published  in  all  about 
 twenty  books  in  the  Welsh  language,  and  several  editions  of 
 some  of  them.  At  the  end  of  most  of  those  books  he  added 
 the  Welsh  alphabet,  to  direct  people  to  read.  He  pressed 
 heads  of  families  to  teach  their  children  and  servants  to  read, 
 and  one  neighbour  to  teach  another ;  and  he  actually  engaged 
 many  to  learn  to  read  at  forty  and  fifty  years  of  age,  and  up- 
 wards. The  amount  of  good  which  he  has  been  the  means  of 
 effecting  in  different  ways  is  incalculable,  and  known  only  to 
 Him  whose  knowledge  is  infinite.  The  amiableness  of  his  dispo- 
 sition, his  moderation  as  a  Nonconformist,  and  the  disinterested- 
 ness of  his  labours,  induced  some  moderate  Conformists,  both 
 clergy  and  laity,  to  contribute  in  aid  of  his  benevolent  schemes, 
 especially  his  editions  of  the  sacred  Scriptures. 
 
 His  constant  and  varied  labours  at  length  impaired  his  health, 
 and  probably  shortened  his  days.  He  frequently  expressed 
 great  concern  lest  on  his  death-bed  he  should  fail  in  his  intellects, 
 so  as  to  speak  anything  dishonourable  to  religion ;  and  often 
 prayed — "  Lord,  remember  us  in  our  dying  extremities,  and 
 leave  us  not  to  ourselves,  to  dishonour  Thee  in  our  last  minutes." 
 It  pleased  God  to  hear  his  prayers  ;  for  he  finished  his  course 
 with  great  composure  of  mind  and  inward  peace,  in  the  year 
 1688,  aged  about  sixty-five  years.  Having  set  his  house  in 
 order,  given  directions  about  the  church  of  which  he  was  pastor, 
 and  committed  his  family  to  God,  he  turned  his  face  towards 
 the  wall,  and  immediately  expired.  He  was  buried  at  St. 
 John's,  Swansea.  No  monument  has  been  erected  on  the  spot 
 where  his  remains  were  deposited,  but  a  hundred  flourishing 
 congregations  in  the  county  of  Caermarthen,  which  are  the 
 fruits  of  his  labours,  are  a  more  lasting  and  honourable  monu- 
 ment to  him  than  any  work  of  art.1 
 
 Peregrine  Phillips. 
 
 He  was  born  at  Amroth,  in  the  county  of  Pembroke,  in  the 
 year  1623.     His  father  was  the  vicar  of  that  parish,  and  is 
 described  as  a  good  old  Puritan,  who  suffered  for  not  reading 
 the  "  Book  of  Sports."    He  had  his  education  first  at  the  public 
 1  Calamy,  vol.  ii.  pp,  718—20.    Peter,  Hanes  Crefydd,  p.  578. 
 16 
 
226 
 
 HISTORY  OF  PROTESTANT 
 
 school  at  Haverfordwest,  next  under  Sir  Edward  Harley's 
 chaplain  at  Brampton  Bryan,  in  Herefordshire,  and  lastly 
 under  Dr.  W.  Thomas,  afterwards  Bishop  of  St.  David's ;  from 
 him  he  went  to  Oxford,  where  he  continued  till  he  was  forced 
 away  by  the  civil  war.  He  first  officiated  in  the  church  as 
 curate  to  his  uncle,  Dr.  Collins,  minister  of  Kidwelly,  in 
 Caermarthenshire,  from  whence  he  removed  to  the  living  of 
 Llangwm,  near  Haverfordwest,  which  he  enjoyed  several  years. 
 Some  gentlemen  of  the  county,  taking  notice  of  his  abilities, 
 were  for  advancing  him  to  a  place  more  equal  to  his  merits. 
 Accordingly  Sir  Hugh  Owen,  Bart.,  Sir  Roger  Lort,  Bart.,  and 
 Sir  John  Meyrick,  preferred  him  to  Monkton,  near  Pembroke, 
 and  afterwards  to  St.  Mary's  in  that  town,  and  also  to  Coches- 
 ton.  He  preached  three  times  every  Lord's  day,  once  in  each 
 of  his  churches,  and  did  much  good.  He  was  reputed  the 
 best  preacher  in  those  parts ;  so  that  when  Oliver  Cromwell 
 was  at  Pembroke,  in  1648,  he  requested  him  to  preach  at  one 
 of  his  churches,  before  the  officers  of  his  army ;  which  he  did, 
 with  general  approbation,  and  was  afterwards  much  favoured 
 by  him.  A  number  of  men-of-war  lying  at  Milford,  designed 
 for  the  reduction  of  Ireland,  Cromwell  got  him  on  board,  to 
 pray  in  each  of  the  ships  before  they  sailed.  He  afterwards, 
 as  occasion  offered,  preached  in  almost  every  church  in  the 
 county,  both  in  Welsh  and  English ;  and  also  before  the  judges 
 at  the  assizes  at  Cardigan,  Caermarthen,  and  Haverfordwest. 
 
 During  the  siege  of  Pembroke,  Mr.  Phillips  was  much 
 exposed  to  the  dangers  then  incident  to  its  inhabitants,  as  he 
 probably  resided  at  Monkton,  just  below  the  castle.  While  he 
 continued  labouring  among  his  people,  he  sometimes  had  the 
 balls  flying  about  him ;  but  he  was  most  wonderfully  preserved. 
 Many  of  these  balls  were  of  cast-iron,  several  of  them  having 
 been  preserved  by  his  descendants,  and  may  now  be  seen  at 
 Haverfordwest.  While  these  messengers  of  destruction  were 
 falling  on  his  premises,  Mr.  Phillips  is  reported  to  have  had 
 a  female  servant  who  was  courageous  enough  to  go  and  milk 
 the  cow  every  day,  partly  for  the  sake  of  his  children ;  and  it 
 has  been  said  that  neither  cow,  maid,  nor  family  received 
 the  slightest  injury.    A  story  is  also  related  of  their  being 
 
NONCONFORMITY  IN  WALES. 
 
 227 
 
 straitened  for  food,  and  of  flour  having  been  concealed  from 
 the  soldiers  in  a  bolster,  which  occupied  its  usual  place  on  the 
 bed.  On  this  flour,  in  addition  to  the  milk,  the  children  are 
 believed  to  have  subsisted  in  a  time  of  scarcity. 
 
 Mr.  Phillips  was  a  member  of  the  committee  appointed  to 
 inquire  into  the  conduct  of  ministers,  and  their  qualifications 
 for  the  sacred  office.  Through  his  influence  and  moderation, 
 many  persons  were  permitted  to  keep  their  livings  who  were 
 not  in  every  respect  approved  of  by  the  ruling  party.  This 
 kindness,  which  he,  and  several  of  his  Nonconforming  brethren, 
 showed  to  the  Episcopalians,  was  not  in  the  least  returned 
 when  that  party  regained  their  power.  Many  moderate  Epis- 
 copalians were  permitted  during  the  interregnum  to  hold 
 livings,  but  there  is  not  a  single  instance  of  a  Nonconformist 
 being  permitted  to  retain  a  living  after  August  24,  1662. 
 
 When  Mr.  Phillips  was  ejected  from  his  livings  he  retired  to 
 a  farm,  called  Dredgeman  Hill,  near  Haverfordwest,  which  he 
 held  under  Sir  Herbert  Perrot,  who  was  his  great  friend  in 
 most  of  the  troubles  he  afterwards  met  with.  This  gentleman 
 was  a  descendant  of  the  famous  Sir  John  Perrot,  Lord  Lieu- 
 tenant of  Ireland  in  the  reign  of  Queen  Elizabeth. 
 
 Soon  after  settling  at  Dredgeman  Hill,  he  fitted  up  the  best 
 part  of  his  house  as  a  place  of  worship,  for  which,  as  we  have 
 already  seen,  he  was  repeatedly  fined  and  imprisoned.  On  the 
 4th  of  March,  1668,  he  formed  a  church  in  his  own  house 
 When  King  James  granted  indulgence. to  the  Nonconformists 
 in  1687,  a  place  was  fitted  up  in  the  town  of  Haverfordwest 
 for  religious  service.  He  used  to  preach  every  Lord's  day 
 at  Dredgeman  Hill  in  the  morning,  and  in  the  town  in  the 
 evening.  When  liberty  was  secured  by  the  Act  of  Toleration, 
 a  meeting-house  was  erected  in  the  town.  This  place  of 
 worship  was  recorded,  according  to  the  Act,  at  the  Quarter 
 Sessions,  on  the  17th  of  January,  1691.  The  excellent  pastor 
 died  on  the  17th  of  September  following,  in  the  sixty-eighth 
 year  of  his  age.  His  remains  were  interred  in  Haroldston 
 church,  if  traditional  information  be  correct.  He  continued 
 his  public  services  to  the  last,  and  preached  twice  the  very 
 Lord's  day  before  his  death.    The  church,  at  his  decease, 
 
228 
 
 HISTORY  OF  PROTESTANT 
 
 consisted  of  sixty  members.  It  soon  increased  under  the 
 ministry  of  his  successor,  Mr.  Thomas  Davies,  and  branches 
 of  it  were  formed  into  distinct  churches  at  Pembroke,  and 
 Trefgarn,  near  St  David's,  early  in  the  eighteenth  century. 
 
 Mr.  Phillips  is  described  as  a  gracious  and  laborious  servant 
 of  Jesus  Christ,  and  useful  to  his  whole  neighbourhood.  Being 
 a  person  of  the  most  amiable  disposition,  he  took  no  small 
 pleasure  in  reconciling  differences  between  neighbours.  Most 
 of  his  descendants  have  been  eminently  religious  from  genera- 
 tion to  generation,  to  the  present  day. 
 
 A  few  years  before  his  death  he  met  with  a  very  remarkable 
 deliverance,  which  deserves  to  be  recorded.  As  he  was  riding 
 homeward,  late  at  night,  over  a  place  near  Freystrup,  in  which 
 there  were  a  great  many  coal-pits,  he  and  his  horse  fell  into 
 one  of  them,  which  was  very  deep  and  half  full  of  water ;  the 
 mouth  of  the  pit  being  narrower,  about  six  yards  deep,  than 
 at  the  top,  the  horse  there  stuck  fast,  with  his  rider  upon  him. 
 An  old  woman  who  was  deaf  providentially  travelling  with  her 
 grandchild  that  way,  the  child  heard  a  great  noise,  and  with 
 much  difficulty  persuaded  the  woman  to  go  out  of  her  road  to 
 find  the  cause  of  it.  At  last,  coming  to  the  mouth  of  the  pit, 
 she  found  Mr.  Phillips's  situation,  and  immediately  went  to 
 Captain  Longman's,  the  proprietor,  who  had  been  his  intimate 
 friend  for  many  years,  and  he  presently  brought  proper  as- 
 sistance, and  got  him  up  without  any  considerable  injury. 
 
 Mr.  Phillips,  though  a  very  moderate,  was  still  a  most  firm 
 Nonconformist.  Soon  after  his  ejectment,  a  disputation  be- 
 tween him  and  Dr.  Reynolds,  about  the  ceremonies  and  the 
 discipline  of  the  Church,  took  place  at  Caermarthen,  and 
 another  between  him  and  his  old  tutor,  Bishop  Thomas,  which 
 was  afterwards  printed  by  the  Bishop,  contrary  to  Mr.  Phillips's 
 design,  and  without  his  knowledge.1 
 
 William  Jones. 
 
 Nothing  is  known  of  the  early  history  of  this  good  man  j  he 
 was  inducted  to  the  living  of  Kilmaenllwyd,  Caermarthenshire, 
 
 1  Calamy,  vol.  ii.  717  ;  vol.  iv.  pp.  841-4.  "Christian  Witness"  for  1850, 
 pp.  66-70. 
 
NONCONFORMITY  IN  WALES. 
 
 229 
 
 in  the  year  1655,  and  was  ejected  from  it  in  1662,  if  not 
 before.  Some  time  after  his  ejectment  he  was  taken  up,  and 
 imprisoned  at  Caermarthen  Castle,  for  holding  conventicles, 
 and  preaching  therein.  He  was  kept  there  in  close  confine- 
 ment for  three  or  four  years.  During  his  imprisonment  he 
 changed  his  views  on  baptism,  and  on  his  liberation  he  went 
 as  far  as  the  valley  of  Olchon,  on  the  borders  of  Herefordshire, 
 where  a  branch  of  the  Antipaedobaptist  church  at  Llanwenarth, 
 near  Abergavenny,  used  to  meet,  and  was  there  baptized  by 
 immersion.  Having  returned  to  his  friends  in  Caermarthen- 
 shire,  he  found  among  them  eleven  persons  willing  to  adopt 
 his  views.  These  he  baptized  in  the  month  of  August,  1667  ; 
 from  that  time  to  July  12,  1668,  twenty-one  more  were  added 
 to  them.  On  that  day  Mr.  William  Prichard  and  Mr.  Thomas 
 Watkins,  the  pastor  and  deacon  of  the  church  at  Llanwenarth, 
 Olchon,  and  the  Hay,  attended  as  a  deputation  from  their 
 people,  to  form  these  newly-baptized  persons  into  a  regular 
 strict  communion  church,  and  to  lay  hands  upon  them ;  for 
 imposition  of  hands  on  the  baptized  was  then  considered  by 
 the  strict  party  of  the  Antipaedobaptists  as  a  religious  ceremony 
 of  great  importance.  This  was  the  beginning  of  the  Anti- 
 paedobaptist  interest  in  the  western  part  of  South  Wales.  Soon 
 after  the  formation  of  this  church,  Mr.  Thomas  David  Rees, 
 a  distinguished  member  of  one  of  Mr.  Stephen  Hughes's 
 churches,  together  with  several  of  his  friends,  left  Mr.  Hughes's 
 communion,  on  account  of  their  disagreement  with  his  prac- 
 tice of  occasional  conformity,  and  joined  Mr.  William  Jones's 
 people.  Mr.  Jones's  party  continued  to  increase  during  all  the 
 heat  of  persecution.  The  number  of  the  members  in  1689 
 was  one  hundred  and  thirteen,  and  Mr.  Jones  was  then 
 assisted  by  no  less  than  ten  preachers,  some  of  whom  were 
 •considered  as  his  colleagues  in  the  ministry.  In  course  of 
 time,  branches  of  this  mother  church  were  formed  into  distinct 
 churches  in  different  localities  of  the  counties  of  Caermar- 
 then, Pembroke,  and  Cardigan.  The  members  of  the  original 
 church,  and  its  various  branches,  in  1777,  amounted  to  seven- 
 teen hundred  and  sixty-seven. 
 
 The  exact  time  of  Mr.  Jones's  death  is  unknown.  He 
 
HISTORY  OF  PROTESTANT 
 
 attended  the  Association,  held  in  London  in  the  year  1689, 
 and  that  is  the  last  account  we  have  of  him ;  but  it  is  supposed 
 that  he  lived  for  some  years  after  that  date. 
 
 It  is  said  that  he  was  a  very  comely  person,  most  gentle- 
 manly in  his  behaviour,  amiable  in  his  temper,  and  always 
 careful  not  to  give  any  one  a  just  cause  of  offence.  Previous 
 to  his  sufferings,  he  was  of  a  somewhat  timid  and  nervous 
 temperament,  but  after  passing  through  the  ordeal  of  persecu- 
 tion he  became  more  courageous,  firm,  and  bold. 
 
 He  was  highly  respected  by  the  gentry  generally.  One 
 gentleman  pressed  him  very  hard  to  conform,  tempting  him 
 with  the  offer  of  a  living  worth  ^140  a  year — a  very  consider- 
 able sum  at  that  time  in  Wales.  That  offer  he  respectfully 
 rejected,  preferring  to  live  with  a  clear  conscience  in  poverty 
 and  persecution.  As  an  instance  of  the  esteem  in  which  he 
 was  held  by  the  upper  class,  it  is  recorded  that  being  once 
 taken  from  a  meeting  in  Pembrokeshire  to  the  prison  in 
 Haverfordwest,  the  gentry  in  and  about  the  town  paid  him 
 such  marks  of  respect  on  his  way  to  the  prison,  as  quite 
 mortified  his  officious  persecutors.  Having  previously  engaged 
 to  preach  in  a  distant  locality,  he  felt  a  strong  desire  to  fulfil 
 his  engagement.  An  influential  gentleman  giving  his  word  for 
 his  speedy  return  to  the  prison,  the  keeper  permitted  him  to 
 go.  The  gentleman  lent  him  his  horse  and  top  coat.  When 
 he  reached  the  place,  a  large  congregation  was  waiting  for  him, 
 and  on  his  making  them  acquainted  with  his  circumstances, 
 they  were  filled  with  a  strange  mixture  of  joy  and  sadness. 
 After  preaching,  he  returned  to  the  prison.1 
 
 Samuel  Jones,  A.M. 
 Samuel  Jones  was,  in  many  respects,  the  most  eminent  of 
 all  the  Welsh  Nonconformist  ministers  of  the  seventeenth 
 century.    He  was  the  son  of  John  Roberts,2  of  Corwen,  in 
 
 1  Walker's  "  Sufferings  of  the  Clergy,"  part  ii.  p.  237.  "  Hanes  y  Bedydd- 
 vvyr,"  pp.  325-41. 
 
 2  It  may  appear  strange  to  English  readers  that  the  son  of  John  Roberts 
 should  be  called  Samuel  Jones,  but  it  was  then  a  very  prevalent  custom  in  Wales 
 for  the  son  to  take  the  father's  Christian  name  as  his  own  surname.  In  this 
 case  John  was  changed  into  Jones. 
 
NONCONFORMITY  IN  WALES. 
 
 231 
 
 Merionethshire,  but  his  father,  at  the  time  of  his  birth,  in  1628, 
 resided  near  Chirk  Castle,  in  Denbighshire.  He  matriculated 
 at  All  Souls'  College,  Oxford,  on  the  nth  of  March,  1647,  but 
 he  afterwards  removed  to  Jesus  College,  where  he  became  a 
 fellow  and  a  tutor.  He  received  Presbyterian  ordination  at 
 Taunton,  and  was  inducted  to  the  living  of  Llangynwyd,  near 
 Bridgend,  Glamorganshire,  some  time  before  the  Restoration, 
 from  which  he  was  ejected  in  1662.  His  first  wife  was  Mar}', 
 the  daughter  of  Rees  Powell,  Esq.,  of  Maesteg,  in  the  parish  of 
 Llangynwyd,  by  whom  he  had  fourteen  children,  but  most  of 
 them  died  in  their  infancy,  and  the  mother  herself  died  in  giving 
 birth  to  her  fourteenth  child,  July  23,  1676,  in  the  38th  year 
 of  her  age.  The  following  epitaph,  evidently  the  composition 
 of  her  affectionate  husband,  is  still  to  be  seen  on  her  tombstone 
 in  Llangynwyd  churchyard  : — 
 
 "A  loving  wife,  and  mother  dear, 
 Asleep  in  Christ,  is  lodged  here  : 
 Reader,  repent,  thy  minutes  fly, 
 Redeem  thy  time,  and  learn  to  die  ; 
 Now  make  thy  peace  in  Christ  alone, 
 Slight  not  the  counsel  of  a  stone.  " 
 
 Mr.  Jones  was  married  the  second  time  on  the  14th  of 
 August,  1677,  to  Mrs.  Mary  David,  of  St.  Lythians,  near  Cardiff. 
 It  does  not  appear  that  he  had  children  by  his  second  wife. 
 
 Maria,  his  eldest  daughter,  was  married  at  Swansea,  August 
 15,  1687,  to  Mr.  David  Jones,  of  the  parish  of  Llangollen,  one 
 of  her  father's  pupils.  This  young  man  is  described  as  the  son 
 of  a  freeholder,  and  "  an  old  disciple."  About  the  time  of  his 
 marriage  he  succeeded  Mr.  Titus  Thomas  in  the  pastorate  of 
 the  Independent  church  at  Shrewsbury,  where  he  died,  greatly 
 lamented  by  an  attached  flock,  in  the  year  17 18.  His  son,  Mr. 
 Joshua  Jones,  was  for  many  years  pastor  of  a  Dissenting  congre- 
 gation at  Manchester. 
 
 Brynllwarch,  a  respectable  farmhouse  in  the  parish  of  Llan- 
 gynwyd, appears  to  have  been  Mr.  Samuel  Jones's  residence, 
 from  the  time  of  his  marriage  with  his  first  wife  to  the  close 
 of  his  life.  That  farm  was  probably  a  part  of  his  father-in-law's 
 estate. 
 
232 
 
 HISTORY  OF  PROTESTANT 
 
 Mr.  Jones  was,  for  many  years  before  his  death,  severely 
 afflicted  by  that  general  complaint  of  hard  students  in  that  age 
 — the  stone  in  the  bladder.  Tormenting  paroxysms  of  it 
 generally  seized  him  once  a  fortnight,  and  continued  for  some 
 days.  He  usually  went  on  in  his  ministerial  service,  though 
 his  pains  often  extorted  tears  and  groans,  which  occasioned 
 frequent  and  affecting  pause  in  his  sermons.  His  patience  was 
 exemplary  under  all  his  bodily  pains.  He  died  in  the  70th  year 
 of  his  age,  September  7th,  1697,  and  was  buried  on  the  10th 
 of  the  same  month  at  Llangynwyd.  The  inscription  on  his 
 tombstone  is  long  since  worn  off,  and  no  one  seems  to  have 
 taken  such  interest  in  it  as  to  copy  it  when  legible. 
 
 Having  already  had  occasion  to  give  some  account  of  his 
 sufferings  for  Nonconformity,  and  as  his  eminence  as  a  scholar 
 and  tutor  will  come  again  under  our  notice  in  the  chapter  on 
 the  Welsh  colleges,  we  need  only  refer  in  this  place  to  his 
 character  as  a  man,  a  Christian,  and  a  Nonconformist.  His 
 contemporaries  describe  him  as  a  Christian  of  the  primitive 
 stamp,  always  meek,  humble,  loving,  and  peaceable.  His  con- 
 versation had  a  sweet  air  of  gravity  and  pleasantness.  He  was 
 a  man  of  uncommon  prudence  in  his  conduct,  by  which  he 
 gained  such  an  esteem  among  the  gentry  that  many  of  them 
 put  their  sons  under  his  tuition.  Lord  Mansel  spent  several 
 years  in  his  family. 
 
 In  the  year  1665  he  was  pressed  hard  by  Dr.  Davies,  Arch- 
 deacon of  Llandaff,  and  by  the  Bishop  of  the  diocese,  to  accept 
 of  a  living  which  they  then  offered  him.  He  consequently 
 drew  up  the  following  queries,  which  he  desired  them  to  answer 
 before  he  could  accept  of  their  kind  offer  : — 
 
 "About  the  Declaration  in  the  Act. 
 
 "  1.  Whether  any  book  whatsoever,  besides  that  which  is 
 penned  by  an  infallible  Spirit,  both  as  to  matter  and  expression, 
 can  justly  lay  claim  to  an  unfeigned  assent  of  the  understanding, 
 and  consent  of  the  will,  to  all  and  every  thing  contained  in  it  ? 
 Whether  the  contrary  judgments  of  many  conscientious  and 
 learned  men,  touching  the  particular  books  mentioned  in  the 
 declaration,  and  their  confident  reasonings  (formerly  and  of  late) 
 
NONCONFORMITY  IN  WALES. 
 
 233 
 
 for  it,  and  against  it,  be  not  a  clear  evidence  that  there  is  at 
 least  some  ground  of  hesitation,  for  men  inferior  in  grace  and 
 gifts,  concerning  the  controverted  particulars,  unto  which  their 
 unfeigned  assent  is  required. 
 
 "  2.  Whether  it  be  not  damnable  hypocrisy  in  a  man  to 
 declare  his  unfeigned  assent  to  all  and  every  thing  contained  in 
 these  or  any  other  books,  if  but  some  propositions  in  them  seem 
 to  him  dubious  ? 
 
 "  3.  Whether  the  Liturgy,  &c,  contain  not  some  proposi- 
 tions in  themselves  so  dubious,  at  least  as  may  obstruct  the 
 assent  required; — as  that  article  Filioq.,  in  Athanasius's  Creed, 
 excluding  the  Greek  churches  from  the  possibility  of  salvation  ? 
 The  passages  in  the  rubric  at  the  close  of  Public  Baptism  con- 
 cerning the  undoubted  salvation  of  all  infants  baptized,  dying 
 before  actual  sin  ;  the  sure  a?id  certain  hope  of  the  salvation  of 
 every  individual  person  buried  by  the  Liturgy ;  seeming  con- 
 tradiction in  the  translation  of  the  Psalms,  as  Psa.  cv.  28. 
 Compare  the  Liturgy  Psalter  and  the  Bible. 
 
 u  Queries  about  Ceremo?iies  imposed. 
 
 "  1.  WThether  by  the  comprehensive  obligation  of  the  Second 
 Commandment,  as  also  by  the  severe  interdictions  of  adding, 
 altering,  or  diminishing  in  the  matter  of  God's  worship  (exposi- 
 tive of  the  said  Commandment),  all  instituted  modes  of  man's 
 invention  in  Divine  worship  be  not  prohibited,  leaving  to  man 
 only  the  due  regulation  of  natural  circumstances  relating  to 
 decency  or  order,  which  are  common  both  to  civil  and  religious 
 performances,  and  attend  their  nature  as  they  are  actions,  and 
 not  as  they  are  religious  actions  ? 
 
 "  2.  Whether  ceremonies  ordained  by  man  to  teach,  by  a 
 special  signification  put  upon  them,  become  not  purely  religious, 
 and  being  annexed  as  necessary  conditions  to  God's  worship, 
 become  not  part  of  that  worship  ;  I  mean  not  of  moral  worship, 
 but  of  instituted  ceremonial  or  accidental  worship,  as  the  taber- 
 nacle, temple,  altar,  feasts,  priests,  and  vestments  under  the 
 law,  were  part  of  the  Levitical  service  ? 
 
 "3.  Seeing  the  edification  of  the  body  of  Christ  is  professedly 
 the  end  endeavoured  after  by  these  impositions  (for  to  this  must 
 
234 
 
 HISTORY  OF  PROTESTANT 
 
 order,  decency,  and  uniformity  be  subordinated),  whether  it  be 
 derogatory  to  the  wisdom,  care,  and  faithfulness  of  our  blessed 
 Saviour,  the  great  King  of  his  Church,  that  any  means  should 
 be  used  with  religious  observance  for  that  end,  for  which  himself, 
 in  his  perfect  law  left  with  us,4hath  made  sufficient  provision  ? 
 And  whether  the  lamentable  consequences  of  those  attempts, 
 which  even  wise  men  have  made  in  several  ages  of  the  Church, 
 to  compass  that  end  by  means  of  their  own -institution,  do  not 
 speak  the  want  of  aptness  and  efficacy  in  those  expedients  to 
 attain  their  ends  ?  God  giveth  a  promise  and  a  blessing  to  his 
 own  institutions  ;  we  can  neither  to  ours. 
 
 "  4.  Whether  after  submission  to  the  practice  of  the  present 
 ceremonies,  a  man  may  conscientiously  scruple  the  use  of  any 
 other  ceremonies  of  the  Church  of  Rome  (if  required),  seeing 
 the  same  general  ground  and  end  is  acknowledged  to  all ;  and 
 that  many  of  them  seem  less  offensive,  because  not  so  grossly 
 abused,  as  some  of  ours  already  complied  with  ? 
 
 "  Queries  about  Re-ordination. 
 
 "  1.  Whether  a  man  having,  through  Divine  indulgence,  some 
 comfortable  testimony  upon  his  own  heart,  and  some  seals  of 
 his  mission  upon  the  hearts  of  others,  that  he  is  a  true,  though 
 the  meanest,  minister  of  Christ,  ought  to  do  anything  that  may 
 interpretatively  amount  to  the  denial  of  his  ministry  ? 
 
 "  2.  Whether  it  consists  with  the  honour  of  Christ,  and  the 
 dignity  of  His  ordinances,  and  with  charity  to  the  souls  of  men, 
 that  a  minister,  satisfied  about  his  inward  and  outward  call, 
 should  purchase  his  liberty  to  exercise  his  ministry  at  one  time, 
 by  invalidating,  as  much  as  in  him  lieth,  his  ministerial  adminis- 
 trations at  another  time  ;  and  consequently  by  ensnaring  the 
 consciences  of  men,  concerned  in  those  administrations  ? 
 
 "3.  Whether  it  be  not  a  novel  practice,  tending  to  the  dis- 
 honour of  the  gospel,  and  the  ministry  of  it  in  general,  to 
 renounce  an  ordination  accounted  valid  and  lawful,  by  the 
 practice  of  most,  and,  I  suppose,  in  the  judgment  of  all  Pro- 
 testant churches,  particularly  the  Church  of  England,  attested 
 by  Archbishop  Bancroft  at  the  instalment  of  a  Scotch  bishop, 
 ordained  minister  only  by  the  Presbytery  ? 
 
NONCONFORMITY  IN  WALES.  235 
 
 "  Queries  about  Scandal. 
 
 "1.  Whether  the  negative  precepts  which  bind  ad  semper, 
 which  do  prohibit  scandal,  the  heinous  descriptions  of  the 
 nature  of  it  amounting  to  soul-murder,  the  dreadful  woe  de- 
 nounced against  him  that  offendeth  but  one,  and  that  a  little 
 one  too ;  together  with  the  exemplary  care  and  tenderness  of 
 the  apostle  in  the  case,  ought  not  to  make  every  sincere  Christian 
 very  cautious  and  circumspect  in  this  point  ? 
 
 "  2.  Whether  the  injunction  of  the  magistrate  can  secure  the 
 conscience  from  guilt  in  a  practice  that  it  is  known  antecedently 
 will  prove  scandalous,  and  inductive  of  sin  to  many,  ex  con- 
 ditione  operis  ? 
 
 "  3.  Whether  the  contempt  of  the  ministry,  and  ministers  of 
 the  gospel,  the  scorn  cast  upon  their  persons,  office,  and  func- 
 tion, the  irreligion,  libertinism,  and  atheism,  that  is  seen  in  this 
 sinful  generation,  hath  not  its  rise,  at  least  some  improvement, 
 from  this  root  of  scandal — ministerial  scandal — yea  in  this  very 
 kind  also,  now  inquired  into  ? 
 
 "4.  Seeing  the  least  evil  of  sin  is  not  knowingly  to  be  done 
 to  avoid  the  greatest  evil  of  suffering,  or  to  compass  the  greatest 
 good  thereby ;  whether  a  minister  forcing  himself  against  his 
 light,  in  all  or  any  of  these  or  the  like  particulars,  God  may 
 not  justly  blast  his  endeavours,  and  follow  him  with  terrors  of 
 conscience  to  his  grave  ?  As  by  obvious  instances,  within  late 
 experience,  it  is  almost  demonstrably  apparent."  1 
 
 If  the  Bishop  and  the  Archdeacon  attempted  to  answer 
 these  queries,  their  answers  did  not  satisfy  the  enlightened  and 
 
 1  The  case  is  exactly  the  same  in  the  present  day.  We  have  before  our 
 mind  several  instances  of  ministers  who  were  popular  and  useful  amongst  the 
 different  Nonconforming  denominations,  but  by  submitting  to  be  re-ordained 
 by  a  bishop,  and  so  professing  in  effect  that  their  former  ministrations  as 
 Dissenting  ministers  were  nothing  but  profane  mockery,  they  lost  the  con- 
 fidence of  the  community,  and  God  seems  to  be  blasting  all  their  labours,  so 
 that  many  of  them  have  scarcely  one  person  attending  their  ministry  for  every 
 hundred  they  had  before.  There  are  in  Wales  many  Episcopal  ministers, 
 whose  pious  efforts  to  do  good  are  evidently  attended  by  the  blessing  of  God  ; 
 but  of  all  the  Dissenting  ministers  who  have  conformed  within  the  last  fifty 
 years,  we  know  not  of  a  single  individual  whose  ministry  appears  to  be  the 
 means  of  advancing  even  the  interests  of  the  Established  Church,  as  a 
 denomination,  much  less  the  interests  of  our  common  Christianity. 
 
236 
 
 HISTORY  OF  PROTESTANT 
 
 tender  conscience  of  Samuel  Jones,  for  he  lived  and  died 
 without  accepting  their  offer. 
 
 In  the  year  1680  Mr.  Jones  wrote  the  following  letter  and 
 the  accompanying  queries,  "to  satisfy  a  godly  minister  who 
 would  not  conform  as  minister,  but  was  free  to  attend  the 
 Common  Prayer  in  his  lay  capacity,  and  did  ordinarily  go  to 
 church ;  but  when  he  was  severely  urged  to  come  to  the  Lord's 
 table  among  his  neighbours,  he  then  scrupled  that  point  of 
 conformity :  but  nevertheless,  being  under  the  power  of  fear, 
 he  was  strongly  inclined  to  go  to  the  Sacrament  also,  and 
 thereupon  sent  me  his  arguments  that  induced  him  to  it,  which 
 I  according  to  my  weakness  answered,  and  with  .my  answer 
 sent  him  five  or  six  queries,  which  God  was  pleased  to  bless 
 for  his  establishment : " 
 
 "  Dear  Brother, — I  am  sorry  that  I  mislaid  the  letter  upon 
 the  first  receipt  thereof,  though  at  length  I  found  it ;  but  more 
 sorry  to  find  you  unresolved  in  such  a  season,  when  all  good 
 men  should  be  at  rest  in  their  own  minds,  to  welcome  patiently 
 and  cheerfully  that  part  of  the  Cross  of  Christ  which  their 
 Heavenly  Father  shall  allot  them  in  this  day  of  Jacob's  trouble. 
 I  impute  this  hesitation  to  a  conscientious  tenderness,  and 
 partly  also  to  your  being  alone.  I  also  fear,  that  in  the  hour 
 of  temptation,  and  power  of  darkness,  many  of  God's  faithful 
 servants  may  find  themselves  something  more  exposed  to  the 
 violence  of  the  approaching  storm,  for  their  former  easy  com- 
 pliances, slavish  fear,  and  hearts  not  fully  mortified  to  the 
 world.  I  cannot  believe  but  that  your  own  reflections  have 
 ere  this  satisfied  you,  beyond  anything  you  can  expect  of  me. 
 And  as  no  stability  is  more  impregnable  than  that  which  is 
 attained  after  doubtings,  so  scruples  are  never  better  answered 
 than  when  God  enables  us  to  answer  them  ourselves,  by  a  due 
 attendance  upon  the  Word  and  prayer;  and  oftentimes  the 
 same  mould  that  cast  up  the  venomous  plant  yields  also  an 
 effectual  antidote.  I  know  what  satisfies  one  Christian  in  a 
 dubious  case  may  not  satisfy  another ;  and  what  may  satisfy 
 every  godly  man  may  not  satisfy  an  adversary  inflamed  with 
 fiery  zeal.    Neither  indeed  is  it  fit  that  those  reasons  that 
 
NONCONFORMITY  IN  WALES. 
 
 237 
 
 most  satisfy  us  should  be  cast  before  some,  lest  they  turn 
 again,  and  trample  them  and  tear  us.  It  is  more  to  answer 
 your  expectation,  than  to  offer  you,  in  so  large  an  argument, 
 distinct  solutions,  that  I  have,  in  a  great  hurry  of  business, 
 scribbled  the  enclosed  lines  :  wherein,  if  there  be  nothing 
 worthy  of  your  observation,  yet  there  is  something  from  whence 
 you  may  conclude  my  friendship.  I  humbly  commend  you  to 
 the  special  conduct  of  God's  Spirit,  who  is  promised  to  lead  us 
 into  all  truth,  and  distinctly  to  point  out  duty  to  us,  enable  us 
 for  it,  and  comfort  us  under  all  the  discouragements  that  may 
 befall  us  in  the  discharge  of  it. 
 
 "I  am,  yours  in  the  best  bonds,  S.  J. 
 
 "  Inquiries. 
 
 "  1.  Whether  it  appears  not,  upon  evident  grounds,  that 
 there  is  a  visible  deflection,  and  a  dreadful  spirit  of  degeneracy 
 found  among  us,  as  to  the  purity  of  the  gospel  in  its  doctrine, 
 its  simplicity  in  worship,  and  its  sanctity  in  conversation  ?  And 
 if  so,  whether  it  concerns  not  God's  people  to  be  very  cautious 
 how  they  strike  in  with  a  declining  church  state,  especially  after 
 they  have  been  engaged  in  their  places  to  promote  and  further 
 a  reformation,  and  found  the  presence  of  God  with  them  in 
 their  sincere  endeavours  ? 
 
 "2.  Whether  the  Lord  seems  not  in  this  our  day  to  appear 
 with  His  fan  in  His  hand,  and,  by  some  discriminating  trial,  to 
 proceed  to  purge  His  threshing-floor?  And  if  so,  whether  the 
 Shibboleth  now  insisted  on  be  not  evident,  and  seems  not  as 
 clear  to  discerning  Protestants  in  this  age,  considering  the 
 different  measures  of  light,  as  the  points  wherein  the  glorious 
 witnesses  of  Christ  were  tried  by  in  the  preceding  ages  ? 
 
 "3.  Whether  the  Liturgy  and  ceremonies  have  not  in  their 
 matter  and  form — not  to  mention  their  original  and  effects — 
 that  tincture  that  hath  made  them  justly  loathsome  and  dis- 
 gustful formerly  to  many  whose  senses  were  exercised  to 
 discern  good  and  evil;  in  so  much  that  they  quitted  their 
 native  country  rather  than  they  would  comply  with  them? 
 And  if  so,  whether  now  it  would  be  safe  to  embrace  them, 
 when  they  are  clearly  removed  from  their  first  and  former 
 
238 
 
 HISTORY  OF  PROTESTANT 
 
 station,  and  forcibly  imposed  and  implied  as  an  engine  to 
 promote  designs  of  a  more  ominous  tendency,  and  contrary 
 to  the  end  of  their  first  introduction  ? 
 
 "  4.  Whether  such  as  have,  according  to  their  consciences, 
 endeavoured  a  reformation  by  their  sufferings  now  for  twenty 
 years,  and  discovered  their  dissatisfaction  in  their  present 
 impositions,  ought  now,  upon  the  appearance  of  persecution, 
 to  start  aside,  and  to  trample  deliberately  under  their  feet  their 
 own  testimony,  in  conjunction  with  the  judgment  and  practice 
 of  their  brethren  in  the  present  and  past  generations?  If 
 compliance  with  the  matters  imposed  be  a  duty,  why  was  it 
 not  sooner  practised  ?  If  not,  why  is  it  now  ?  Are  penal 
 statutes  such  effectual  means  to  satisfy  conscience  ? 
 
 "  5.  Whether  Quakers,  Papists,  and  the  corrupter  sort  of  the 
 Episcopal  clergy,  during  their  late  sufferings,  may  not  rise  up 
 in  judgment  against  such  as  are  of  sounder  principles,  and  yet 
 of  such  slippery  and  inconstant  practices  that  the  Atheists  of 
 this  age  cry  out,  '  We  know  not  where  to  find,  nor  what  to 
 make  of  them.  And  for  all  their  pretence  to  conscience,  yet  it 
 is  a  mere  tool  that  they  can  manage  this  or  that  way,  as  the 
 wind  fits  best  for  their  interests,  and  to  save  their  stakes '  ? 
 
 "6.  Whether  the  required  compliance  administers  not  just 
 matter  of  scandal  : — (1)  by  way  of  grief  to  the  strong  ;  (2)  by 
 way  of  humbling  to  the  weak ;  (3)  by  way  of  hardening  to  the 
 profane  ;  and  (4)  by  exasperating  magistrates  to  sharper  methods 
 of  severity  against  others  that  do  not  comply,  and  dare  not, 
 under  a  pretence  of  worshipping  God,  perform  only  a  duty  of 
 civil  obedience  to  the  law,  to  avoid  its  penalty  ? 
 
 "7.  Whether  it  be  not  the  duty,  wisdom,  and  strength  of 
 the  people  of  God  in  the  present  juncture  to  stand  still,  and 
 patiently  to  bear  the  cross  of  Christ,  especially  considering,  that 
 the  same  reasons  that  are  now  urged  for  their  submission  to  the 
 present  impositions,  as  the  power  of  the  magistrate  in  the  things 
 of  God,  the  peace  of  the  Church,  examples  of  learned  men,  long 
 prescriptions,  the  nature  of  indifferences,  &c,  may  n«ot  lead  them 
 to  future  and  further  compliances,  as  the  use  of  cream,  spittle, 
 holy  water,  &c,  which  upon  the  same  grounds  may  be  enforced 
 upon  them  ?  " 
 
NONCONFORMITY  IN  WALES. 
 
 239 
 
 A  short  time  before  his  decease,  a  report  was  spread  that  Mr. 
 Jones  had  renounced  his  Nonconformity.  A  friend  wrote  to 
 him  to  ascertain  whether  that  report  was  true  or  not,  to  whom 
 he  returned  the  following  reply  : — 
 
 "Sir, — I  was  a  little  surprised  by  your  last  letter,  and  cannot 
 but  wonder  that  such  lying  reports,  which  your  paper  mentions, 
 should  gain  any  credit,  especially  among  such  as  have  known 
 my  person,  profession,  and  practice  for  forty  years  together. 
 But  the  father  of  lies  is  not  yet  dead,  though  one  might  imagine 
 his  ammunition  is  far  spent,  when  he  makes  use  of  such  little 
 tricks  or  ridiculous  artifices  to  promote  his  designs.  I  account 
 it  a  mercy  that  the  only  wise  God  hath  thus  long,  beyond  all 
 expectation,  lengthened  out  my  dying  life,  that  I  might  vindicate 
 not  so  much  my  own  little  name,  as  the  great  name  of  the  holy 
 and  blessed  God,  and  His  good  ways,  wherein  myself  and 
 Christian  friends  have  walked  with  peace  and  concord,  not- 
 withstanding all  the  reproaches  and  sufferings  we  meet  with. 
 
 "  That  I  was  formerly  visited  in  my  sickness  by  Mr.  David 
 Thomas,  then  minister  at  Margam,  and  my  very  intimate  friend, 
 is  a  truth ;  but  that  he  questioned  me  about  Nonconformity, 
 and  that  I  should  declare  unto  him  my  repentance  for  it,  with 
 a  promise  that  if  God  did  restore  my  health,  that  I  would  act 
 for  the  Church  of  England,  as  much  as  before  I  had  acted 
 against  it,  is  a  gross  and  impudent  falsehood.  I  declare  unto 
 you  and  to  all  the  world,  as  in  the  words  of  a  dying  man,  that 
 though  I  had  then,  and  have  still,  many  and  great  sins  to  bewail 
 before  God,  yet  I  had  not  then,  and  have  not  since,  the  least 
 check  from  my  own  conscience  for  my  noncompliance  and 
 submission  to  those  impositions,  that  were  then  made  the  in- 
 dispensable terms  of  communion  with  the  Church  of  England. 
 I  confess  that  I  had  then,  and  have  still,  a  very  honourable 
 respect  for  the  able  and  conscientious  ministers  of  the  Church 
 of  England,  and  do  profess  an  agreement  with  all  that  are 
 sound  in  their  faith,  and  holy  in  their  life  and  conversation ;  but 
 to  declare  an  unfeigned  assent  and  consent  to  all  and  everything 
 contained  in  the  books  mentioned  in  the  Act  of  Uniformity ;  to 
 deny  my  former  ordination,  which  I  judged  valid  by  Scripture, 
 
240 
 
 HISTORY  OF  PROTESTANT 
 
 and  the  general  practice  of  all  the  reformed  churches  ;  to  swallow 
 several  oaths ;  and  to  crouch  under  the  burden  of  the  other 
 impositions,  which  need  not  be  named,  were  such  blocks  that 
 the  law  had  laid  at  the  Church  door,  that,  upon  mature  consider- 
 ation, I  could  not,  durst  not  then,  and  dare  not  now  leap  over, 
 though  to  save  my  credit  and  livelihood,  though  to  gain  a  dignity 
 or  preferment,  without  odious  hypocrisy,  and  the  overthrowing  of 
 my  inward  peace,  which  is  and  ought  to  be  dearer  to  me  than 
 my  very  life.  To  this  choice  I  was  then  led,  not  by  the 
 examples  of  other  leading  men,  nor  with  any  design  that  others 
 should  be  led  by  me.    This  is  the  living  testimony  of, 
 
 "Sir,  your  dying  friend,  S.  J. 
 "  Brynllwarch,  Feb.  16,  1696." 
 
 Notwithstanding  his  firmness  as  a  Nonconformist,  Mr.  Jones 
 was  held  in  the  highest  esteem  by  every  Conformist  capable  of 
 appreciating  his  worth.  Some  of  the  most  rigid  Churchmen 
 were  on  very  intimate  terms  with  him.  The  following  letter, 
 preserved  among  the  Ayscough  MSS.  in  the  British  Museum, 
 and  already  published  in  the  "Christian  Reformer"  for  1834, 
 and  Stoughton's  "Spiritual  Heroes,"  shows  that  even  Dr.  Robert 
 South,  a  Churchman  notorious  for  his  bigotry,  felt  bound  to 
 respect  Samuel  Jones  : — 
 
 "March  12th,  1688. 
 
 "  Most  dear  and  honoured  Friend, — If  I  could  be  ashamed 
 to  be  overcome  by  you  in  anything,  it  should  be  to  be  thus 
 overcome  in  kindness,  and  having  received  from  you  so  much, 
 to  have  returned  so  little.  Your  love  has  still  the  advantage  of 
 prevention,  the  sure  effect  of  great  activity  ;  so  that  all  I  can 
 express  can  reach  no  farther  than  gratitude,  which,  at  the  best, 
 is  but  return  in  imitation — mean  things  compared  with  what 
 they  can  but  write  after. 
 
 "  Dear  Sir, — You  speak  of  my  sealing  your  pardon ;  but  your 
 love,  I  am  sure,  is  the  object  of  another  thing,  unless  that 
 saying  should  take  place — that  favours  themselves  are  scarce 
 pardoned  when  they  cannot  be  recompensed.  I  most  heartily 
 confess,  that  I  find  that  stronger  reality  of  affection  in  you,  and 
 
NONCONFORMITY  IN  WALES. 
 
 241 
 
 that  upon  no  ground  on  my  part,  but  what  entirely  your  own 
 sweet  disposition  and  inclination  creates  to  itself,  that  I  am 
 amazed  at  what  I  see  and  find,  having  elsewhere  seen  and  found 
 so  much  to  the  contrary. 
 
 "  I  have  my  present  abode  at  Westminster;  but  God  knows, 
 I  look  not  on  that  or  any  place  else  almost  as  my  abode,  while 
 I  see  the  whole  nation  so  unsettled.  I  can  say  as  you  do,  that 
 (thanks  be  to  God)  I  enjoy  my  health,  and  in  externals  want 
 nothing  but  faithful  and  suitable  converse  j  for  there  may  be 
 want  of  that  where  there  is  none  of  company.  And  were  you 
 disengaged,  as  I  am,  I  could  even  beg  of  you  to  come  and  live 
 with  me,  for  I  know  none  but  yourself  and  one  more,  who  also 
 is  planted  afar  off,  with  many  little  ones  about  him,  who,  both 
 in  respect  of  learning  and  affection,  could  sweeten  my  life,  and 
 promote  my  studies.  But  afar  off  as  you  are,  you  are  like  now 
 and  then  to  be  troubled  with  me,  having  the  convenience  of 
 writing  to  you.  Our  friend,  Dr.  Lloyd,  I  suppose  you  know, 
 is  married,  and,  in  my  judgment,  very  happily.  He  is  an 
 honest  and  ingenious  person,  and  I  doubt  not  God  has  a  blessing 
 in  store  for  him.  Dear  Sir, — I  cannot  but  thank  you  for  all 
 your  love,  and  that  He  would  requite  it  to  you  and  yours  who 
 alone  can.    I  am,  I  can  assure  you, 
 
 "  Your  ever  faithful  and  affectionate  friend, 
 
 "Robert  South. 
 
 "For  the  Rev.  and  his  honoured  friend,  Mr.  Samuel  Jones, 
 at  Goitrehen,  in  Glamorganshire,  South  Wales,  these." 
 
 Samuel  Jones  was  a  celebrated  poet.  Several  of  his  com- 
 positions are  preserved  in  a  volume  of  Welsh  poetry,  entitled 
 Cyfrinach  y  Beirdd,  and  they  are  all  worthy  of  his  piety,  learn- 
 ing, and  refined  taste.  He  probably  composed  many  pieces  in 
 the  English  language,  but  the  following,  on  his  recovery  from  a 
 severe  illness,  is  the  only  one  we  have  met  with.  Though  in 
 point  of  poetical  merit  it  is  not  to  be  compared  with  his  Welsh 
 compositions,  yet  its  devotional  tone  cannot  fail  to  make  it 
 acceptable  to  serious  people.  It  is  copied  from  the  manu- 
 script of  Mr.  Philip  Pugh,  of  Cardiganshire,  one  of  Mr.  Jones's 
 pupils. 
 
 17 
 
242     HISTORY  OF  PROTESTANT  NONCONFORMITY  IN  WALES. 
 
 "Awake,  my  glory,  at  length  awake, 
 Give  praise  to  God  on  high, 
 
 Who  hath  thy  soul,  with  special  grace, 
 Known  in  adversity. 
 
 Unto  the  shady  vale  of  death 
 Thou  broughtest  me,  O  God  ; 
 
 But  strength  I  found  then  on  Thy  staff, 
 And  honey  on  Thy  rod. 
 
 Yea,  when  I  wallowed  in  my  blood, 
 
 And  none  could  me  retrieve, 
 Then,  Lord,  even  then,  Thoupassedst 
 by, 
 
 And  saidst  unto  me,  Live. 
 
 Of  death  a  sentence  Thou  did  pass 
 
 Upon  my  drooping  head, 
 That  I  might  learn  to  trust  in  Thee, 
 
 Who  raisest  from  the  dead. 
 
 In  judgment,  not  in  fury,  Lord, 
 
 Thou  hast  corrected  me  ; 
 And  my  affliction  every  drachm 
 
 Was  weighed  out  by  Thee. 
 
 A  throng  of  creatures  daily  wait, 
 Commissioned  from  above, 
 
 About  my  bed  to  serve  my  need, 
 All  mixed  with  dearest  love. 
 
 My  food  and  physic  now  composed 
 
 Of  strange  varieties  : 
 Both  art  and  nature,  for  my  sake, 
 
 Have  drained  their  treasuries . 
 
 Inward  supports  and  secret  smiles 
 
 Thou  didst  me  not  deny  ; 
 And  unseen  visits  Thou  didst  give 
 
 To  me  most  graciously. 
 
 My  brethren  and  my  Christian  friends 
 
 Did  daily  visit  me  ; 
 And  for  my  sinking  life  did  lift 
 
 Their  hands  and  hearts  to  Thee. 
 
 United  prayers,  mixed  with  faith, 
 Have  for  my  life  prevailed  ; 
 
 The  earnest  cries  of  praying  saints 
 With  God  have  never  failed. 
 
 Lord,  heal  my  soul,  purge  out  my 
 dross, 
 
 Renew  me  all  within, 
 And  by  the  blood  of  Christ  remove 
 
 The  guilt  and  filth  of  sin. 
 
 Increase  my  faith,  support  my  hope, 
 
 Inflame  my  love  and  zeal, 
 And  by  the  balm  of  sovereign  grace 
 
 All  my  distempers  heal. 
 
 And  if  it  be  Thy  will,  O  God, 
 
 My  life  a  little  to  spare, 
 That  in  the  land  of  living  ones, 
 
 Thy  truth  I  may  declare,— 
 
 A  double  portion  of  Thy  grace 
 
 Vouchsafe  to  give  to  me, 
 That,  by  Thy  blessing,  I  may  turn 
 
 Some  souls  from  sin  to  Thee."  1 
 
 1  Calamy,  vol.  ii.  pp.  721-29.  We  are  also  indebted,  for  many  valuable 
 facts  contained  in  the  foregoing  sketch,  to  the  Rev.  R.  P.  Llewelyn,  A.M.,  the 
 present  vicar  of  Llangynwyd,  whose  admirable  letters  in  the  Bridgend  Chronicle 
 for  September  and  October,  1858,  furnish  every  information  respecting  Mr. 
 Jones  and  his  family,  which  could  be  collected  from  entries  in  the  parish  register, 
 and  inscriptions  on  tombstones,  in  and  about  the  church. 
 
CHAPTER  IV. 
 
 FROM  THE  REVOLUTION  TO  THE  RISE  OF  CALVINISTIC 
 METHODISM,  A.D.    l688 — 1735- 
 
 Landing  of  the  Prince  of  Orange — The  Perilous  state  of  British  Protestants — 
 Churchmen  becoming  more  conciliating — The  Toleration  Act — Ministers 
 ordained — Erection  of  Chapels — Mob  Persecutions — New  Editions  of  the 
 Welsh  Bible — A  Baptismal  Controversy — Progress  of  Nonconformity — 
 The  Henllan  Controversy — List  of  all  the  Welsh  Churches,  with  the 
 Number  and  Rank  of  the  Members — The  Knowledge  and  Piety  of  the 
 Nonconformists— Religious  Controversies — Another  Baptismal  Controversy 
 —The  Great  Arminian  Controversy— Increase  of  the  Churches- 
 Extracts  from  Church  Records — The  low  state  of  Nonconformity  in  North 
 Wales — Its  Causes — Unfounded  Inferences  drawn  therefrom — Incorrect 
 Statements  of  the  early  Methodists — Millenarianism  of  the  Antipaedo- 
 baptists  —  Character  and  Prosecutions  of  the  Friends  —  Biographical 
 Sketches  of  Hugh  Owen,  John  Owen,  Edward  Kenrick,  Rees  Protheroe, 
 James  Owen,  David  Owen,  Jeremiah  Owen,  Charles  Owen,  D.D.,  Daniel 
 Williams,  D.D.,  Daniel  Phillips,  James  Davies,  Abel  Morgan,  Thomas 
 Baddy,  Matthias  Maurice,  Morgan  Griffiths,  Enoch  Francis,  James  Lewis, 
 James  Davies..  Philip  Pugh,  Christmas  Samuel— Religious  Literature  of 
 this  Period. 
 
 HE  landing  of  William,  Prince  of  Orange,  at  Torbay, 
 on  the  5th  of  November,  1688,  was  a  blessed  event 
 for  Great  Britain,  and  especially  so  for  the  Noncon- 
 formists. Their  condition,  previous  to  that  day, 
 was  perilous  in  the  extreme.  "We  were,"  says  Mr.  James 
 Owen,  "as  Isaac  bound  to  the  altar.  The  bloody  knife  was 
 at  our  throat ;  all  things  were  ripe  for  execution.    An  army  of 
 
 |>apists  and  debauched  Protestants  were  within  our  gates, 
 eady  to  enslave  us.    The  fatal  conjunction  of  England  and 
 
244 
 
 HISTORY  OF  PROTESTANT 
 
 interest.  Whither  could  we  look  for  help  in  that  dismal 
 juncture?  In  former  persecutions  of  the  Church,  God  opened 
 a  sanctuary  elsewhere ;  but  now  the  storm  that  threatened  us 
 was  universal,  and  no  place  like  to  be  safe ;  the  power  of  the 
 enemy  reached  to  the  very  ends  of  the  earth.  The  American 
 churches  felt  the  malignant  influence  of  our  constellations. 
 Their  foundations  were  overturned,  and  themselves  left  to  the 
 mercy  of  arbitrary  men.  If  we  fled  to  Holland,  alas  !  they  were 
 but  a  morsel  to  the  French  tyrant.  Scotland  was  enslaved. 
 Ireland  in  possession  of  a  bloody,  barbarous  people,  that 
 wanted  neither  power,  nor  hereditary  inclination,  to  bathe 
 themselves  in  Protestant  blood.  Foreign  Protestants  had  their 
 eyes  upon  us,  and  fled  hither  for  refuge,  but  it  was  like  leaping 
 into  the  fire.  We  expected  the  second  part  of  the  French 
 tragedy  to  be  acted  here,  and  knew  not  how  soon  we  must  be 
 dragooned  out  of  our  religion  and  lives.  In  this  dismal  state 
 of  things,  '  the  Lord  awaked  as  one  out  of  sleep ;  he  smote  his 
 enemies,  and  put  them  to  perpetual  reproach '  (Psa.  lxxviii. 
 65,  66). 
 
 "The  Popish  party  in  the  two  late  reigns  had  interwoven 
 .non-resistance  and  passive  obedience  with  the  frame  of  the 
 Government,  by  obliging  all  magistrates  and  ministers  to  swear 
 that  neither  the  King,  nor  any  commissioned  by  him,  must  be 
 resisted  upon  any  pretence  whatever.  By  this  means  they 
 thought  to  make  themselves  absolute,  and  so  to  introduce 
 Popery  and  slavery  without  opposition.  And  to  make  this 
 new  principle  take  the  deeper  root  in  men's  minds,  a  number 
 of  mercenary  divines  were  employed  to  preach  up  this  en- 
 slaving doctrine,  and  to  press  it  upon  men's  consciences,  upon 
 pain  of  damnation,  as  the  distinguishing  character  of  the 
 Church  of  England.  WThen  those  who  had  distinguished 
 themselves  by  their  blind  zeal  for  this  doctrine  saw  the  con- 
 sequence thereof — that  it  was  turned  as  a  two-edged  sword 
 upon  themselves — they  soon  forgot  their  own  doctrine  and , 
 very  generously  sacrificed  it  to  the  common  safety."  1 
 
 Finding  that  they  had  brought  their  church  and  country  to 
 the  very  brink  of  ruin,  by  their  mad  doctrines  of  non-resistance 
 1  "  Life  of  James  Owen,"  pp.  42-44. 
 
NONCONFORMITY  IN  WALES 
 
 245 
 
 and  passive  obedience,  Churchmen  now  began  to  caress  their 
 Nonconforming  neighbours,  whom  they  had  treated  with  such 
 cruelty  for  the  previous  twenty-eight  years,  and  to  seek  their 
 assistance  to  overthrow  the  Stuart  dynasty,  and  place  the 
 Prince  of  Orange  on  the  British  throne.  Those  desirable 
 objects  having  been  attained,  "the  proposal  for  a  toleration 
 was  immediately  taken  up ;  and  on  the  28th  of  February, 
 1689,  the  Earl  of  Nottingham  presented  the  bill  to  the  House 
 of  Lords.  It  was,  he  said,  for  substance  the  same  with  one 
 which  he  had  formerly  drawn  up  and  laid  before  Parliament 
 in  the  reign  of  Charles  II.,  when  the  nation  was  so  violently 
 agitated  about  the  Bill  of  Exclusion,  by  which  a  Papist  was 
 declared  incapable  of  sitting  on  the  English  throne.  The  bill 
 appeared  so  reasonable,  and  so  necessary  for  the  public  welfare, 
 that  it  does  not  seem  to  have  met  with  any  serious  opposition 
 in  passing  through  its  different  stages  in  either  House ;  and  it 
 received  the  Royal  assent  on  the  24th  of  May,  16S9.  Some 
 indeed  proposed  to  give  it  a  limited  duration,  that  the  Dis- 
 senters might  be  kept  upon  their  good  behaviour;  and  at 
 the  close  of  the  period  might  have  it  continued,  abridged,  or 
 annulled,  according  to  their  deserts.  But  more  generous  sen- 
 timents prevailed.  The  good  disposition  of  the  nation  at  the 
 time,  for  granting  what  all  allowed  to  be  conducive  to  the 
 public  tranquillity,  was  urged  as  a  reason  for  granting  it 
 without  a  clause  which  must  hurt  the  feelings  of  those  whom 
 it  was  designed  to  please/' 1 
 
 The  Act  of  Toleration  was  not  so  comprehensive  and  perfect 
 as  it  should  have  been,  and  as  the  enlightened  King  wished  it 
 to  be.  It  left  the  Test  and  Corporation  Acts  unrepealed,  and 
 excluded  Anti-Trinitarians  from  its  benefits ;  but  considering 
 the  age  in  which  it  was  enacted,  and  the  number  of  persecu- 
 ting Churchmen  and  sturdy  Tories  the  King  and  his  liberal 
 advisers  had  to  deal  with,  it  was  a  wonderful  achievement 
 
 This  boon  was  not  received  in  any  part  of  the  kingdom  with 
 more  joy  and  gratitude  than  it  was  by  the  oppressed  Noncon- 
 formists of  Wales.  Several  of  the  ejected  ministers,  who  had 
 weathered  all  the  storms,  were  still  alive;  and  considerable 
 1  Bogue  and  Bennett's  "  History  of  the  Dissenters,''  vol.  i.  p.  187. 
 
246 
 
 HISTORY  OF  PROTESTANT 
 
 numbers  of  young  men  were  now  studying  for  the  ministry, 
 under  Mr.  Samuel  Jones,  of  Brynllwarch,  and  Mr.  Rees  Pry- 
 therch,  of  Ystrad  Walter.  Even  in  the  year  1688,  in  anticipa- 
 tion of  the  liberty  which  they  expected,  the  following  persons 
 were  publicly  ordained  : — Mr.  David  Penry,  of  Llanedi  \  Mr. 
 Owen  Davies,  of  Henllan ;  Mr.  William  Evans,  of  Pencadair ; 
 Mr.  John  James,  of  Llanybree ;  Mr.  David  Edwards,  of  Ca'er 
 Onen;  Mr.  John  Thomas,  of  Llechryd;  Mr.  Daniel  Phillips, 
 of  Pwllheli  \  Mr.  Thomas  Benyon,  of  Brynberian ;  Mr.  David 
 Richards,  of  Newtown ;  Mr.  Jenkin  Thomas,  of  Wrexham ; 
 and  Mr.  John  Higgs.1  All  these  were  Independents  and 
 Presbyterians.  Some  young  men  among  the  Antipaedobaptists 
 were  also  set  apart  to  the  work  of  the  Christian  ministry  about 
 this  time. 
 
 As  soon  as  religious  liberty  was  secured  by  Act  of  Parlia- 
 ment, the  Welsh  Nonconformists  began  with  commendable 
 diligence  and  earnestness  to  preach  the  gospel,  and  spread 
 religious  knowledge  far  and  near.  Large  and  convenient 
 places  of  worship  were  erected  at  Pencadair,  Cefnarthen,  and 
 Capel  Isaac,  in  Caermarthenshire ;  Tredustan  in  Brecknock- 
 shire ;  Maesyronen,  in  Radnorshire ;  Cardiff,  Neath,  and  Swan- 
 sea, in  Glamorganshire ;  and  Haverfordwest,  in  Pembrokeshire, 
 in  the  years  1689  and  1690.  At  Penmain,  in  Monmouthshire, 
 in  1694;  and  Llanwenarth,  in  the  same  county,  in  1695.  At 
 Henllan,  in  Caermarthenshire,  in  1697;  and  as  early  as  the 
 year  1690,  the  Independent  church  at  Llanybree,  near  Caer- 
 marthen,  got  possession  of  an  Episcopal  and  consecrated 
 chapel  in  the  neighbourhood,  which  it  occupies  to  the  present 
 day.  An  Episcopal  writer  early  in  the  eighteenth  century, 
 referring  to  this  fact,  says — "  The  churches,  most  of  them, 
 are  demolished,  and  even  the  use  for  which  they  were  intended 
 almost  forgotten,  unless  it  be  at  Llanybree,  where  I  am  told 
 the  impropriator,  or  his  tenant,  have  let  that  church  unto  the 
 neighbouring  Dissenters,  who  are  very  free  to  rent  it  for  the 
 desirable  opportunity  and  pleasure  of  turning  a  church  into  a 
 conventicle." 2 
 
 1  Peter,  "  Hanes  Crefydd,"  p.  594. 
 
 2  Saunders's  "  Religion  in  the  Diocese  of  St.  David's,"  p.  24.  1721. 
 
NONCONFORMITY  IN  WALES. 
 
 247 
 
 From  the  year  1697  to  1712,  thirty-eight  places  of  worship, 
 in  addition  to  the  forementioned,  were  erected  in  different 
 counties,  viz. — three  in  Monmouthshire,  seven  in  Glamor- 
 ganshire, nine  in  Caermarthenshire,  four  in  Pembrokeshire, 
 four  in  Cardiganshire,  three  in  Brecknockshire,  two  in  Radnor- 
 shire, and  six  in  North  Wales.  But  the  number  of  chapels 
 erected  is  not  by  any  means  a  safe  criterion  by  which  an 
 estimate  of  the  number  and  strength  of  the  congregations  may 
 be  formed.  Several  strong  and  flourishing  churches  continued, 
 for  many  years,  to  assemble  in  recorded  dwelling-houses,  on 
 account  of  the  difficulty  of  getting  eligible  sites  for  chapels, 
 the  scattered  state  of  the  members  in  different  and  distant 
 localities,  and  various  other  circumstances.  Thus  we  find  that 
 the  church  at  Llanbrynmair  continued  to  meet  at  a  farmhouse, 
 from  1675  t0  1 739  \  and  such  was  the  case  with  several  other 
 congregations  which  might  be  named. 
 
 The  ejected  and  silenced  ministers  were  compelled  to  dis- 
 continue their  meetings,  at  some  places,  during  the  heat  of 
 persecution;  but  as  soon  as  liberty  was  granted  them,  they 
 resumed  their  meetings  at  those  places,  and  set  up  meetings 
 in  several  localities  where  they  had  none  before.  But  while 
 the  Act  of  Toleration  protected  the  Nonconformists  from  legal 
 persecution,  it  could  not  effectually  protect  them  from  being 
 insulted,  disturbed,  and  abused  by  the  mob,  who  were  in  most 
 cases  excited  and  abetted  by  the  clergy  and  gentry. 
 
 The  following  account  of  the  ill-treatment  which  Mr.  James 
 Owen  met  with  in  North  Wales  is  only  a  specimen  of  what 
 several  of  his  brethren  had  to  encounter  in  other  parts  of  the 
 Principality  : — "  When  the  prison  doors  were  opened  by  Royal 
 indulgence,  and  the  Dissenting  captives  set  at  liberty,  he 
 studied  how  to  promote  religion  in  a  more  public  manner, 
 in  diffusing  the  light  of  the  gospel  into  the  dark  and  distant 
 corners  of  Wales.  He  set  up  several  lectures,  and  took  un- 
 common pains  to  support  them,  and  very  often  at  his  own 
 charge.  The  monthly  lecture  he  set  up  at  Ruthin,  in  Den- 
 bighshire, he  afterwards  removed  into  Denbigh,  where  he  met 
 with  sharp  opposition.  The  Justices  refused  to  record  the 
 place,  when  it  was  duly  certified  to  them,  in  contempt  of  the 
 
248 
 
 HISTORY  OF  PROTESTANT 
 
 Act  which  required  them  to  do  it,  and  then  prosecuted  them 
 for  a  conventicle.  But  the  Judges  at  the  next  assize  severely- 
 reprimanded  them  for  their  refusal,  and  obliged  them  to  do  it. 
 
 "When  he  preached  the  first  lecture,  they  were  rudely 
 treated  in  the  most  solemn  acts  of  religion,  indicted  and  fined 
 upon  the  Conventicle  Act ;  but  this  being  effected  by  irregular 
 procedures,  they  were  discharged  before  the  next  Quarter 
 Sessions.  Mr.  Owen,  being  advised  to  prosecute  those  who 
 had  illegally  sentenced  him,  declined  the  advantage,  saying 
 only — 'I  pray  God  to  forgive  them.' 
 
 "Another  time,  when  he  was  preaching  in  the  same  town, 
 the  hair-brained  mob,  actuated  by  a  superior  influence,  sur- 
 rounded the  house,  broke  the  windows,  disturbed  and  abused 
 the  assembly  by  throwing  stones  among  them ;  but  this  piece 
 of  profane  rudeness  scorned  even  by  heathens,  proving  in- 
 effectual to  answer  their  end,  their  fruitful  invention  directed 
 them  to  another  project.  It  happened  there  was  then  in  town 
 a  debauched  drummer  from  Ruthin,  a  fit  and  forward  tool  for 
 the  purpose,  who  was  put  on  by  some  gentlemen  to  beat  the 
 drum  under  the  window  of  the  meeting-house,  when  the  con- 
 gregation were  at  Divine  worship.  Mr.  Owen,  when  he  could 
 not  be  heard  for  noise,  went  on,  unmoved  at  the  indignity  and 
 impotent  triumphs  of  blind  rage.  When  the  sermon  was  over, 
 the  saucy  drummer  was  summoned  before  a  magistrate,  and 
 being  apprized  of  his  danger,  confessed  his  crime,  and  begged 
 pardon ;  whereupon  he  was  dismissed.  Some  years  after,  this 
 poor  fellow,  being  upon  his  deathbed,  expressed  a  great  deal 
 of  sorrow  for  disturbing  that  good  man,  as  he  was  now  pleased 
 to  call  Mr.  Owen. 
 
 "  His  violent  opposers  were  numerous  and  powerful ;  but 
 in  a  little  time  after,  all  of  them  dropped  off,  and  a  settled 
 meeting  has  been  kept  up  in  that  town  ever  since ;  and  is  now 
 (1707)  supplied  by  a  very  humble  and  industrious  minister. 
 
 "Towards  the  latter  end  of  1690,  he  set  up  a  lecture  at 
 Llanvyllin,  in  Montgomeryshire,  at  the  house  of  one  Mr.  John 
 Griffiths,  a  gentleman  of  character.  When  he  preached  the 
 first  sermon  there,  the  house  was  surrounded  with  the  rabble, 
 who  broke  the  windows,  and  disturbed  the  assembly  by  throwing 
 
NONCONFORMITY  IN  WALES. 
 
 249 
 
 in  stones  :  and  the  gentleman,  coming  to  his  door  to  appease 
 the  tumult,  very  narrowly  escaped  their  fury.  One  of  these 
 poor  wretches,  being  afterwards  convinced  of  his  folly,  confessed 
 to  that  gentleman's  lady,  as  she  told  me  herself — 1  He  had 
 never  prospered  since  he  had  lift  up  his  hand  against  the 
 gospel.' 
 
 "He  had  lectures  also  at  Wrexham,  where  he  preached  often, 
 and  administered  the  Lord's  Supper.  I  could  instance  in  a 
 great  many  other  places,  where  his  success  always  equalled  his 
 faithful  and  unwearied  endeavours."  1 
 
 The  following  statement  also  needs  no  comment : — "  On 
 the  Sabbath  day,  Nov.  12,  1693,  a  meeting  for  religious  wor- 
 ship was  held  at  Ludlow,  in  a  house  legally  licensed;  during 
 which  time  an  alarm  was  sounded  from  the  parish  church,  by 
 ringing  the  bells  backward,  whereby  great  numbers  of  people 
 gathered  together,  and  in  a  riotous  manner  exceedingly  dis- 
 turbed the  said  meeting  by  clamorous  noise  and  throwing  in 
 vast  numbers  of  stones,  bats,  &c,  many  of  them  of  several 
 pounds  weight,  to  the  defacing  of  the  house,  breaking  the  win- 
 dows, to  the  great  terror  and  apparent  hazard  of  the  lives  of  the 
 persons  within,  and  the  abrupt  breaking  up  of  the  religious 
 worship.  The  people  who  met,  peaceably  departing,  were 
 many  of  them  set  upon  in  the  streets,  abused,  stoned,  beaten, 
 and  pursued  through  the  town.  The  bailiffs  and  constables  of 
 the  town  were  that  day  absent,  withdrawn  to  a  small  alehouse 
 out  of  town  to  pass  the  Sabbath  in,  whereby  no  relief  could  be 
 had  against  the  said  rioters. 
 
 "  On  Saturday,  Nov.  1 8,  the  bailiffs  were  applied  to,  and  advised 
 of  what  happened  through  their  absence,  and  their  care  and 
 assistance  desired  to  prevent  the  like  the  next  day. 
 
 "On  the  Sabbath  day,  Nov.  19,  another  meeting  was  designed 
 in  the  same  place,  and  many  persons  with  the  minister  congre- 
 gated ;  but  such  was  the  violence  and  greater  hostilities  threat- 
 ened and  apprehended,  by  great  numbers  of  persons  gathered 
 together  about  the  said  place,  on  the  same  alarm  from  the 
 parish  church  as  the  last  Sabbath  day,  that  no  religious  worship 
 could  be  performed.  Whereupon  the  people,  peaceably  departing 
 
 1  "  Life  of  James  Owen,"  pp.  36,  37,  44. 
 
250 
 
 HISTORY  OF  PROTESTANT 
 
 homeward,  were  set  upon  and  worse  treated  than  the  Sabbath 
 before ;  and  afterwards  the  house  itself  was  assaulted,  all  the 
 windows  broken,  the  doors  forced  open,  the  signs  broken  down 
 and  carried  away,  the  sign-post,  part  of  the  freehold,  pulled 
 down  and  broken,  and  the  house  itself  only  accidently  escaped 
 the  same  fury,  and  several  other  houses  were  defaced.  The 
 bailiffs  were  in  town  all  the  while,  but  appeared  not  in  the  least 
 to  appease  the  riot. 
 
 "Monday,  Nov.  20.  A  gentleman  of  the  neighbourhood,  at  the 
 desire  of  the  master  of  the  house,  repaired  thither  to  take  view 
 of  the  damage.  Whereupon  great  numbers  of  people,  with  the 
 parson's  servant  for  their  leader,  came  down  to  the  said  place, 
 caused  a  great  tumult  and  riot,  whereby  the  gentleman  ran  great 
 hazard  of  his  life  in  going  thence  homeward.  Also  the  master 
 of  the  house  was  assaulted  and  abused,  his  home  forcibly  broke 
 open,  entered,  and  possessed  a  long  time  by  the  said  rioters,  to 
 the  great  affrightment  of  his  family  and  the  damage  of  his  house 
 and  goods,  and  it  was  several  hours  before  the  said  insurrection 
 was  appeased."  1 
 
 Nonconformists  received  the  same  treatment  in  every  district 
 of  the  Principality  and  the  border  English  counties,  where  the 
 clergy  and  the  gentry  were  of  a  persecuting  spirit,  and  had 
 influence  over  the  mob,  from  the  enactment  of  the  Toleration 
 Act  to  nearly  the  close  of  the  eighteenth  century,  as  the  fol- 
 lowing pages  amply  show. 
 
 The  schools  established  by  Mr.  Thomas  Gouge  and  others, 
 together  with  the  more  frequent  and  public  preaching  of  the 
 gospel  since  the  Royal  declaration  of  liberty  in  1687,  had 
 created  an  increased  thirst  for  religious  knowledge.  The  eight 
 thousand  copies  of  the  Welsh  Bible  published  in  1678  were 
 sold  off,  and  the  urgent  need  of  a  new  supply  was  now  felt. 
 About  the  time  of  Mr.  Stephen  Hughes's  death  (1688),  his 
 intimate  friend  and  faithful  fellow-labourer,  Mr.  David  Jones, 
 who  had  been  ejected  from  Llandyssilio  in  1662,  undertook  the 
 responsible  labour  of  editing  and  publishing  a  new  edition  of 
 the  sacred  volume.  It  appeared  in  1690.  Mr.  Jones  received 
 pecuniary  assistance  from  Lord  Wharton,  and  some  ministers 
 a  Harlean  MSS.,  British  Museum,  vol  6854,  f.  ax. 
 
NONCONFORMITY  IN  WALES. 
 
 and  citizens  of  London.  We  are  not  informed  what  number 
 of  copies  this  edition  contained,  but  Dr.  Calamy  says  that  the 
 editor  himself  distributed  ten  thousa?id  copies  in  the  Principality. 
 A  folio  edition  of  the  Welsh  Bible,  for  the  pulpits  of  the 
 parish  churches,  was  also  published  in  the  same  year  by  Bishop 
 Lloyd  and  others.  Jones's  edition  "  is  not  so  handsomely 
 printed ;  not  on  so  good  paper,  nor  with  so  neat  a  character, 
 as  the  edition  of  1678;  otherwise,  for  size,  type,  and  number 
 of  sheets,  they  are  much  alike/'  1  Still,  notwithstanding  its 
 typographical  inferiority,  such  a  supply  of  Bibles  was  a  great 
 and  invaluable  boon  to  a  people  hungering  for  the  Word  of 
 the  Lord. 
 
 The  Antipaedobaptists  in  the  eastern  counties  of  South  Wales, 
 and  the  whole  of  North  Wales,  with  the  exception  of  three  or 
 four  congregations,  were  in  communion  with  the  Paedobaptist 
 churches;  but  Mr.  William  Jones's  people,  whose  principal  place 
 of  meeting  was  at  Rhydwilim,  on  the  borders  of  the  counties 
 of  Caermarthen  and  Pembroke,  and  the  only  Antipaedobaptist 
 church  in  these  counties,  were  rigid  close  communionists.  It 
 appears  that  this  church  was  made  up  chiefly  of  converts  from 
 the  neighbouring  Independent  and  Presbyterian  churches,  and 
 that  the  members  were  very  forward  to  introduce  their  peculiar 
 opinions  everywhere,  but  especially  to  the  members  of  other 
 churches.  That  proselyting  spirit  naturally  created  ill-feeling. 
 After  many  private  debates,  both  parties  agreed  to  hold  a  public 
 meeting  at  Penylan,  near  the  Frenifawr,  in  Pembrokeshire,  in 
 the  year  1692,  when  two  sermons  were  to  be  preached  upon 
 the  disputed  subject.  Mr.  John  Thomas,  of  Llwynygrawys, 
 pastor  of  the  Independent  church  at  Llechryd,  preached  first 
 on  Paedobaptism;  and  on  the  succeeding  day.  Mr.  John  Jenkins, 
 one  of  the  pastors  of  the  church  at  Rhydwilim,  preached  on 
 adult  baptism. 
 
 The  two  sermons,  so  far  from  ending  the  dispute,  proved  to 
 be  only  its  beginning  in  earnest.  Mr.  Samuel  Jones,  of  Bryn- 
 llwarch,  was  requested  to  write  in  favour  of  Paedobaptism  ;  but 
 not  being  able  to  do  it,  owing  to  his  age  and  the  very  precarious 
 state  of  his  health,  his  former  pupil,  Mr.  James  Owen,  at  his 
 1  Llewelyn's  Account,  p.  48. 
 
252 
 
 HISTORY  OF  PROTESTANT 
 
 urgent  request,  took  it  in  hand.  In  the  year  1693,  he  published 
 a  small  duodecimo  volume  of  200  pages,  entitled  "  Bedydd 
 Plant  o'r  Nefoedd,"  i.e.,  "  Infant  Baptism  from  Heaven."  Mr. 
 Owen  dedicated  his  work  to  his  venerable  tutor,  Mr.  Samuel 
 Jones.    This  is  the  first  work  which  appeared  in  the  Welsh 
 language  on  the  baptismal  controversy.    It  is  in  every  respect 
 worthy  of  the  famous  author's  superior  talents  and  learning. 
 "  Of  course,  it  made  no  small  noise  and  stir  in  the  country,  and 
 rendered  it  necessary  for  the  Baptists  also  to  have  recourse  to 
 the  press  in  their  own  vindication ;  but,  unfortunately  for  them, 
 they  had  not  one,  it  seems,  among  themselves,  within  the  whole 
 country,  that  was  capable  of  entering  the  lists  with  Mr.  Owen. 
 They  were,  therefore,  obliged  to  apply  to  England ;  nor  does  it 
 appear  that  they  had  any  one,  even  there,  of  their  own  country- 
 men, that  could  be  thought  equal  to  the  task :   they  were 
 accordingly  obliged  to  look  among  their  English  brethren,  and 
 they  fixed  upon  Mr.  Benjamin  Keach.    But  they  had  to  trans- 
 late Mr.  Owen's  book  into  English,  that  Mr.  Keach  might  answer 
 it,  and  afterwards  to  translate  Mr.  Keach's  into  Welsh."  1  Mr. 
 Keach's  work  was  published  in  English  in  1696,  and  soon  after 
 in  Welsh.    It  is  full  four  times  the  bulk  of  Mr.  Owen's  book, 
 being  above  four  hundred  octavo  pages.    "The  translation  was 
 not  well  executed,  though  tolerably  intelligible."    Mr.  Keach 
 has  given  to  his  volume  the  following  long  and  assuming  title : — 
 "Light  broke  forth  in  Wales  expelling  darkness,  or  the  English- 
 man's love  to  the  Antient  Britains  ;  being  an  answer  to  a  book 
 intituled,  1  Children's  Baptism  from  Heaven,'  published  in  the 
 Welsh  tongue  by  Mr.  James  Owen.    Wherein  his  twelve  argu- 
 ments for  the  baptizing  of  the  children  of  the  faithful  are 
 examined  and  confuted,  and  Infant  baptism  overthrown.  Also 
 proving  that  Baptizing  is  dipping  the  whole  body  in  water,  in 
 the  Name  of  the  Father,  the  Son,  and  the  Holy  Ghost,  and 
 that  believers  are  the  only  subjects  of  baptism.    In  which  the 
 Antipagdobaptists  are  cleared  from  all  those  unjust  reproaches 
 and  calumnies  cast  upon  them  by  the  said  Mr.  Owen." 
 
 There  are  prefixed  to  the  book  two  dedications.    The  first, 
 "  To  all  godly  Antipsedobaptists,  especially  to  them  in  South 
 1  "Welsh  Nonconformist  Memorial,"  pp.  342,  343. 
 
NONCONFORMITY  IN  WALES. 
 
 253 
 
 and  North  Wales ;  "  and  the  second,  "  To  all  godly  Christians, 
 who  are  Psedobaptists,  in  South  and  North  Wales."  The  Anti- 
 paedobaptists  are  thus  addressed  : — "  Beloved  in  our  dear 
 Redeemer,  at  your  desire  I  have,  as  the  Lord  hath  helped  me, 
 answered  Mr.  James  Owen's  book,  in  which  he  hath  cast  many 
 false  and  slanderous  reflections  on  you,  and  all  other  Antipoedo- 
 baptists;  but  I  have  forborne  returning  railing  for  railing,  though 
 perhaps  some  of  my  words  may  seem  a  little  too  sharp,  but 
 his  way  of  writing  called  for  it.  I  hope  the  translation  of  his 
 book,  first  out  of  Welsh  into  English,  and  again,  the  translation 
 of  my  answer,  out  of  English  into  Welsh,  are  done  faithfully. 
 If  it  be  according  to  the  true  sense  and  purport  of  his  words 
 and  meaning,  the  different  placing  of  words  he  can  have  no 
 ground  to  cavil  at,  but  of  that  I  am  not  capable  to  judge, 
 because  I  understand  not  the  Welsh  tongue.  He  seems  to 
 reflect  very  severely  upon  some  of  your  conversations,  as  if  you 
 wanted  that  true  piety  that  becomes  your  holy  profession,  and 
 also  as  if  you  wanted  charity  \  but  I  hope  it  is  his  own  un- 
 charitable spirit  that  led  him  out  thus  to  write,  and  that  you  are  a 
 people  who  rest  not  on  the  form  of  godliness  without  the  power, 
 and  that  you  also  love  all  in  whom  you  see  the  image  of  Christ ; 
 the  truth  is,  he  of  all  men  might  have  forborne  such  a  charge, 
 considering  how  short  he  himself  appears  in  that  respect,  having 
 laboured  to  cast  you  and  all  Antipaedobaptists  out  of  the  univer- 
 sal church,  and  chargeth  us,  who  dip  believing  men  and  women 
 in  the  name  of  the  Father,  &c,  with  adultery  and  murder.1  O 
 that  the  Lord  would  open  his  eyes,  and  give  him  true  repentance. 
 
 "Brethren,  this  answer  hath  swelled  much  bigger  than  you 
 expected,  which  I  am  myself  troubled  at ;  but  pray  pardon  me 
 in  this  case,  because  this  controversy  was  never  before  printed 
 in  the  Welsh  tongue,  as  I  am  informed,  as  it  is  here.    I  was 
 
 1  Mr.  Keach  here  brings  a  false  charge  against  his  learned  opponent.  Mr. 
 Owen  only  says  that  the  lives  of  delicate  people  might  be  endangered  by 
 being  immersed  in  cold  water  in  the  winter  season  :  and  that  the  dipping  of 
 persons  half-naked  in  the  presence  of  a  congregation  is  indecent,  and  might  be 
 an  occasion  to  lead  to  the  transgression  of  the  seventh  commandment. — Bcdydd 
 Plant  or  Nefoedd,  pp.  186,  187.  These  remarks  certainly  might  have  been 
 spared,  but  we  cannot  see  how  they  can  be  construed  into  a  charge  of  murder 
 and  adultery. 
 
254 
 
 HISTORY  OF  PROTESTANT 
 
 therefore  willing  the  godly  in  Wales,  or  any  of  the  antient 
 Britains  that  desired  information  herein,  might  see  the  main 
 arguments  that  other  Paedobaptists  have  brought  for  infant 
 baptism  fully  answered.  The  substance  therefore  of  Mr. 
 Burkitts  late  book  is  in  this  also  answered,  and  divers  others ; 
 nay,  there  is  scarcely  an  argument  that  hath  been  brought  for 
 infant  baptism,  formerly,  or  of  late,  but  it  is  here  answered. 
 And  now  to  conclude,  let  me  desire  you  to  labour  to  adorn  the 
 holy  gospel  you  profess,  with  a  suitable  and  becoming  conver- 
 sation. It  is  not  an  external  ordinance  that  signifies  anything, 
 without  true  faith  and  a  holy  life.  You  have  lamps,  but  O,  see 
 that  you  have  oil  in  your  vessels.  Not  that  I  blame  you  for 
 your  great  zeal  for  this  precious,  though  despised,  truth  of  Christ, 
 considering  what  a  glorious  and  illustrious  institution  or  blessed 
 ordinance  it  is,:'  &c. 
 
 The  dedication,  "  to  all  godly  Christians  who  are  Paedobap- 
 tists  in  South  and  North  Wales,"  runs  in  the  following  strain  : — 
 "You  worthy  brethren  and  Antient  Britains,  I  kindly  salute  you 
 in  the  bowels  of  Christian  love  and  sincere  affections;  I  cannot 
 but  love  all  who  have  the  image  of  my  heavenly  Father  stamped 
 upon  their  souls.  It  is  not  your  opinion  of  Paedobaptism, 
 though  an  error,  that  shall  alienate  my  heart  from  you,  nor 
 restrain  that  catholic  love  that  should  run  in  all  the  veins  of 
 every  one  that  is  born  of  God ;  though  I  am  an  enemy  to  your 
 opinion  and  practice,  in  that  case,  yet  a  dear  lover  of  your 
 persons  and  precious  souls.  And  I  have  so  much  charity  to 
 believe  that  it  is  through  ignorance  you  err  in  that  matter,  and 
 that  God  hath  for  some  wise  ends  hid  the  truth  of  His  holy  or- 
 dinance of  Gospel  baptism  at  prese?it  from  you  ;  and  do  hope,  did 
 you  see  otherwise,  you  would  practise  otherwise  ;  charity  thinketh 
 no  evil"  &c. 
 
 It  is  doubtful  whether  the  godly  Paedobaptists  of  Wales  felt 
 very  thankful  to  Mr.  Keach  for  this  stretch  of  his  charity,  for 
 while  it  absolved  them  from  the  guilt  of  hypocrisy,  it  left  them 
 under  the  cheerless  sentence  of  judicial  blindness. 
 
 The  Antipaedobaptists  were  evidently  not  satisfied  with  Mr. 
 Reach's  large  volume,  for  shortly  after  its  appearance  they 
 published  a  translation  of  Narcott's  "  Baptism  Plainly  Dis- 
 
NONCONFORMITY  IN  WALES. 
 
 255 
 
 covered.''  Mr.  Owen,  in  1701,  published  a  smart  reply  to 
 both,  and  there  the  dispute  ended. 
 
 It  must  be  confessed  that  the  contending  parties,  in  their 
 treatment  of  each  other  in  this  controversy,  did  not  keep  within 
 the  proper  bounds  of  Christian  courtesy.  While  the  Antipaedo- 
 baptists  on  the  one  hand  manifested  such  confidence,  boldness, 
 and  assumption  as  ill  comported  with  their  very  defective  edu- 
 cation, the  Paedobaptists  on  the  other  treated  their  unlearned 
 opponents  with  most  unbecoming  scorn  and  contempt.  Mr. 
 John  Thomas,  being  an  Oxonian,  probably  felt  mortified  that 
 an  unlearned  farmer  should  have  the  boldness  to  confront  him 
 before  a  large  congregation.  When  Mr.  John  Jenkins  requested 
 to  be  favoured  with  a  sight  of  the  notes  of  his  sermon  on 
 Paedobaptism,  he  is  said  to  have  replied,  scornfully,  that  they 
 were  written  in  Greek.  Mr.  James  Owen,  also,  has  inserted 
 in  the  title  page  of  his  11  Bedydd  Plant  o'r  Nefoedd,"  Latin, 
 Greek,  and  Syriac  quotations,  evidently  to  provoke  his  oppo- 
 nents; for  he  well  knew  that  none  of  them  understood  any 
 language  but  the  Welsh,  and  a  little  common  English. 
 
 Controversies  have  never  proved  favourable  to  a  devotional 
 frame  of  mind.  It  is  probable  that  this  controversy  was  not 
 an  exception  to  the  general  rule,  and  that  the  parties  chiefly 
 concerned  in  it  found  their  personal  piety  anything  but  im- 
 proved by  their  contentions.  However,  there  is  not  the  least 
 foundation  for  the  sweeping  assertion  of  Johnes,  in  his  "Causes 
 of  Dissent  in  Wales,"  that  the  Nonconformists  of  this  period 
 had  so  exhausted  their  strength  by  controversies  on  the  rite 
 of  baptism,  that  their  cause  continued  to  decline  till  the 
 breaking  out  of  Methodism.  We  have  no  account  of  more 
 than  two  baptismal  controversies  among  the  Welsh  Noncon- 
 formists from  the  year  1688  to  1735.  Tne  ^rst' m  Pembroke- 
 shire, in  1692;  and  the  second,  in  Monmouthshire,  from  1727 
 to  1732:  and  these  two  disputes,  whatever  may  have  been 
 their  effect  on  the  devotional  frame  of  the  leaders,  were  so  far 
 from  weakening  the  cause  of  Nonconformity  in  the  localities 
 where  they  were  carried  on,  that  we  find  the  congregations 
 principally  concerned  in  them,  at  the  breaking  out  of  Method- 
 ism, the  most  strong  and  flourishing  in  the  Principality. 
 
256 
 
 HISTORY  OF  PROTESTANT 
 
 While  the  Nonconforming  churches,  towards  the  close  of 
 the  seventeenth  and  the  beginning  of  the  eighteenth  century, 
 sustained  very  heavy  losses  in  the  deaths  of  several  of  their 
 most  eminent  ministers,  still  their  cause  continued  to  gain 
 ground.  Though  we  have  no  account  of  any  remarkably 
 powerful  revival  in  the  first  twenty  years  of  the  eighteenth 
 century,  yet  as  many  of  the  records  of  the  old  churches  as 
 are  preserved  furnish  us  with  clear  proofs  that  religion  and 
 Nonconformity  were  steadily,  though  silently,  advancing  during 
 the  whole  of  this  period.1  The  number  of  meeting-houses 
 erected,  of  houses  recorded  for  preaching,  and  the  various 
 religious  books  published  in  these  years,  are  also  evident 
 proofs  of  progress. 
 
 The  Welsh  Nonconformists,  with  the  exception  of  the 
 Quakers,  and  perhaps  one  Antipsedobaptist  church  in  Radnor- 
 shire, were  all  Calvinists  in  "doctrine  and  Congregationalists  in 
 church  polity,  until  the  beginning  of  the  eighteenth  century. 
 About  that  time,  a  part  of  the  church  at  Wrexham,  in 
 Denbighshire,  sympathizing  with  the  views  of  their  former 
 fellow-townsman,  Dr.  Daniel  Williams,  separated  from  the 
 Congregational  church  in  that  town,  and  set  up  a  Presbyterian 
 interest  there.  Dr.  Williams's  views,  which  scarcely  differ  in 
 anything  from  moderate  Calvinism,  were  then  branded  by 
 High  Calvinists  as  Baxterianism,  Neominanism,  &c.  Thomas 
 Edwards,  Esq.,  a  member  of  the  Congregational  church  at 
 Wrexham,  published  in  1699  a  huge  quarto  volume,  entitled 
 <(  Baxterianism  Barefaced,"  in  which  he  abuses  Mr.  Baxter, 
 Dr.  Williams,  and  all  other  authors  whom  he  regarded  as 
 unsound,  in  the  most  intemperate  style.  But  as  this  contro- 
 versy was  carried  on  exclusively  in  the  English  language,  it 
 had  hardly  any  effect  on  the  Welsh  churches,  at  least  for  some 
 years.  However,  about  the  year  1707  we  find  the  church  at 
 Henllan,  in  Caermarthenshire,  under  the  ministry  of  Mr.  David 
 Owen,  the  eldest  brother  of  Mr.  James  Owen,  of  Oswestry, 
 agitated  by  a  controversy  on  the  same,  or  similar,  points. 
 
 1  Jones's  "  History  of  Aberystruth,"  pp.  98,  99.  "  Hanes  y  Bedyddwyr, " 
 p.  230.  Also  the  Records  of  the  Churches  at  Cilgwyn,  Capel  Isaac,  and 
 Pantteg. 
 
NONCONFORMITY  IN  WALES. 
 
 257 
 
 The  pastor,  and  probably  the  majority  of  the  church,  appear 
 to  have  been  extremely  moderate  Calvinists,  or  rather  Bax- 
 terians,  and  leaning  more  towards  Presbyterianism  than  Inde- 
 pendency; while  the  two  teaching  elders,  Mr.  Lewis  Thomas 
 and  Mr.  Henry  Palmer,  Mr.  Matthias  Maurice,  a  young 
 preacher,  and  then  a  student  at  Caermarthen,  together  with 
 many  of  the  other  members,  were  High  Calvinists  and  rigid 
 Independents.  Disputes  of  a  rather  intemperate  character  on 
 these  points  were  carried  on  in  the  church  without  intermission 
 from  1707  to  171  o.  Appeals  were  repeatedly  made  to  minis- 
 ters' meetings,  and  almost  every  minister  in  the  Western 
 counties  of  South  Wales  tried  his  skill  to  reconcile  the  con- 
 tending parties,  but  all  attempts  of  the  kind  proved  ineffectual. 
 The  ministers,  in  the  various  conferences  they  held  on  the 
 subject,  sided  more  with  Mr.  Owen  and  his  party  than  with 
 the  High  Calvinists,  not  because  they  generally  preferred  Low 
 Calvinism  and  Presbyterianism  to  the  more  rigid  doctrinal 
 views  and  the  Congregational  polity,  but  merely  on  account 
 of  their  disapproval  of  the  mode  and  spirit  in  which  that  party 
 defended  their  peculiar  views,  and  the  extremes  to  which  they 
 carried  them  on  some  points. 
 
 On  the  death  of  Mr.  David  Owen  in  17 10,  and  the  appoint- 
 ment of  his  son,  Mr.  Jeremiah  Owen,  to  succeed  him,  the 
 Independent  party  withdrew,  and  formed  themselves  into  a 
 Congregational  church  at  Rhydyceisiaid,  a  few  miles  from 
 Henllan.  They  elected  Mr.  Lewis  Thomas  to  be  their  pastor, 
 and  Mr.  Henry  Palmer  their  teaching  elder.  Branches  of  this 
 church  were  soon  after  formed  into  distinct  churches  at  Glan- 
 dwr,  in  Pembrokeshire;  and  the  Moors,  near  St.  Clears,  im 
 Caermarthenshire.  The  church  at  Henllan  in  course  of  time- 
 changed  their  views ;  and  after  dismissing  Mr.  Jeremiah  Owen, 
 invited  Mr.  Henry  Palmer  to  return  to  them.  He  was  or- 
 dained to  be  their  pastor  in  October,  1721,  and  continued 
 to  labour  among  them  with  great  success  till  his  death  in  1742. 
 
 This  controversy  may  be  regarded  as  the  commencement  of 
 a  series  of  disputes,  which  gradually  led  to  the  division  of  the 
 Nonconformist  body  into  the  Calvinistic  and  Arminian  parties ; 
 and  the  latter  again  into  the  Trinitarian  and  Anti-Trinitarian 
 
 18 
 
HISTORY  OF  PROTESTANT 
 
 divisions.  The  progressive  development  of  these  different  and 
 antagonistic  creeds  will  appear  as  we  proceed  with  our  history. 
 
 This  agitation,  whatever  evils  might  have  attended  it  at  that 
 time,  proved  afterwards  advantageous  to  the  Welsh  churches, 
 at  least  it  proved  so  to  Independency  and  Calvinism,  for  they 
 are  indebted  to  it  for  their  very  existence  in  the  Principality. 
 The  state  of  things  at  Henllan,  which  caused  this  disturbance 
 — ignoring  the  cardinal  doctrines  of  the  gospel,  preaching 
 mere  morality,  lax  discipline,  and  a  leaning  towards  the  Pres- 
 byterian form  of  church  government — seems  to  have  more  or 
 less  affected  other  neighbouring  congregations  at  that  time, 
 and  would,  most  probably,  have  pervaded  all  the  Nonconform- 
 ing churches  throughout  Wales  unnoticed,  had  it  not  been  for 
 this  storm.  Ever  after,  the  Welsh  churches  have  not  been 
 without  vigilant  persons  to  watch  and  report  the  least  deviation 
 from  orthodoxy.  That  this  class  of  persons  have  done  incal- 
 culable good,  and  in  many  instances  prevented  a  world  of  evil, 
 is  undeniable;  but,  on  the  other  hand,  it  must  be  confessed 
 that  there  have  been  found  among  them,  from  time  to  time, 
 individuals  whose  characters,  violent  tempers,  and  want  of 
 prudence,  often  disgraced  the  cause  which  they  professed  to 
 defend. 
 
 Amongst  the  leaders  of  the  movement  at  Henllan,  Matthias 
 Maurice,  though  the  youngest,  seems  to  have  been  the  most 
 resolute,  able,  and  talented  defender  of  his  party.  In  the  year 
 1 71 1  he  published  a  translation  of  Dr.  Chauncey's  "  Doctrine 
 according  to  Godliness,"  which  is  a  comprehensive  body  of 
 divinity  in  the  catechetical  form,  and  in  the  High  Calvinistic 
 strain.  In  the  same  year,  also,  a  translation  of  "Coles  on 
 God's  Sovereignty,"  by  Mr.  Howell  Powell,  minister  of  the 
 Congregational  church  at  Gwenddwr,  in  Brecknockshire,  ap- 
 peared. These  volumes  were  intended  as  antidotes  to  the 
 erroneous,  or  rather  the  negative  views  which  were  then  begin- 
 ning to  spread.  Such  was  the  importance  of  the  separation 
 from  Henllan,  and  the  formation  of  the  Congregational 
 churches  at  Rhydyceisiaid,  Glandwr,  and  the  Moors,  and  its 
 bearing  on  the  orthodoxy  of  the  Welsh  churches,  in  Mr. 
 Maurice's  estimation,  that  he  published  a  short  account  of  it 
 
N  ONCONFORMITY  IN  WALES. 
 
 259 
 
 in  1727,  after  the  lapse  of  nearly  twenty  years.  In  1732  Mr. 
 Jeremiah  Owen's  reply  to  Mr.  Maurice's  pamphlet  appeared. 
 It  is  most  cleverly  written  in  defence  of  his  father  and  the 
 party  who  sided  with  him,  but  its  spirit  cannot  be  commended. 
 Both  these  pamphlets  were  written  in  the  Welsh  language. 
 
 About  the  year  1715,  Dr.  John  Evans,  author  of  the  "Ser- 
 mons on  the  Christian  Temper,"  collected,  with  remarkable 
 care  and  industry,  the  statistics  of  the  Nonconforming  con- 
 gregations throughout  England  and  Wales.  These  valuable 
 returns  are  still  preserved,  in  the  Doctor's  own  handwriting, 
 at  Dr.  Williams's  Library,  Grafton  Street,  London.  The 
 returns  from  South  and  North  Wales  were  sent  in  by  Mr. 
 Charles  Lloyd,  of  Brecknockshire ;  and  those  for  Monmouth- 
 shire by  Mr.  (afterwards  Dr.)  Joseph  Stennett,  who  then  re- 
 sided at  Abergavenny.  They  are  not  as  full  and  complete  as 
 it  could  be  desired,  but  still  their  value  is  incalculable.  The 
 letters  after  the  names  of  places  denote  the  denomination — I, 
 for  Independent ;  P,  for  Presbyterian ;  and  A,  for  Antipsedo- 
 baptist.  Some  notes,  respecting  the  removals  and  deaths  of 
 ministers,  were  added  to  the  original  manuscript  by  the  Doctor 
 and  others  in  later  years. 
 
 MONMOUTHSHIRE. 
 
 Place. 
 
 Abergavenny, 
 I. 
 
 St.  Bride's  and 
 Newport,  I. 
 
 Penmain,  I. 
 
 Minister. 
 
 Thomas  Cole  (re- 
 moved to  Glou- 
 cester in  1718) 
 
 David  W  anis 
 
 David  Williams 
 (different  from 
 the  former) 
 
 Aver- 
 age 
 attend- 
 
 280 
 
 236 
 
 250 
 
 Social  and  Political  Standing. 
 
 1  esquire,  16  gentlemen,  7  yeomen, 
 63  tradesmen,  1  farmer,  7  labour- 
 ers, 13  votes  for  the  county  of 
 Monmouth,  3  for  Brecknock- 
 shire, 1  for  Glamorganshire,  1  for 
 Herefordshire,  23  for  the  borough 
 of  Monmouth,  3  for  Bristol,  and 
 3  for  Hereford. 
 
 6  gentlemen,  16  yeomen,  28  trades- 
 men, 19  farmers,  30  labourers, 
 23  votes  for  the  county,  and  9 
 for  the  borough. 
 
 4  gentlemen,  38  yeomen,  5  trades- 
 men, 8  farmers,  35  labourers,  22 
 votes  for  the  county  of  Mon- 
 mouth, 2  for  Glamorgan,  and  4 
 for  the  borough  of  Monmouth. 
 
260 
 
 HISTORY  OF  PROTESTANT 
 
 MONMOUTHSHIRE  {continued). 
 
 Llandegveth,!. 
 
 Park,  in  the 
 parish  of 
 Cwmioi,  I. 
 
 Trosnant,  in 
 the  parish  of 
 Trevethin,  I. 
 
 Llanvrechva,  I . 
 
 Goitre, 
 Usk, 
 
 Glyn  Ebbw,  in 
 the  parish  of 
 Abervstruth, 
 I. 
 
 Cromindee,  I. 
 
 Usk  and  Lan- 
 gwm,  A. 
 
 Aberystruth  & 
 Mynyddis- 
 lwyn,  A. 
 
 Llanwenarth, 
 A. 
 
 Castletown,  A. 
 
 D.  Williams,  Pen- 
 main 
 
 James  Watkins,  re- 
 siding at  Brecon. 
 
 Jeremiah  Edmunds 
 Jeremiah  Edmunds 
 Morgan  Thomas 
 
 Daniel  Rogers 
 
 Rice  Davies 
 Nathaniel  Morgan 
 
 William  Phillips 
 John  Harry 
 
 Joshua  James 
 
 Timothy  Lewis 
 
 Social  and  Political  Standing. 
 
 90 
 
 55 
 
 60 
 
 420 
 
 60 
 
 2  gentlemen,  12  yeomen,  5  trades- 
 men, 7  farmers,  14  labourers,  14 
 votes  for  the  county,  and  25  for 
 the  borough. 
 
 4  gentlemen,  12  yeomen,  4  trades- 
 men, 10  farmers,  25  labourers, 
 8  votes  for  Monmouthshire,  8  for 
 Herefordshire,  1  for  Brecknock- 
 shire. 
 
 6  yeomen,  10  tradesmen,  8  farmers, 
 18  labourers,  3  votes  for  the 
 county,  and  1  for  the  borough. 
 
 4  yeomen,  6  tradesmen,  4  farmers, 
 
 12  labourers,  3  county  votes,  and 
 1  borough  vote. 
 
 5  gentlemen,  10  yeomen,  12  trades- 
 men, 20  farmers,  15  labourers, 
 
 13  votes  for  the  county,  and  15 
 for  the  borough. 
 
 10  yeomen,  6  tradesmen,  8  farmers, 
 12  labourers,  10  votes  for  the 
 county,  and  2  for  the  borough. 
 
 7  gentlemen,  7  yeomen,  10  trades- 
 men, 17  farmers,  40  labourers, 
 14  county  votes,  13  borough 
 votes. 
 
 126  yeomen,  54  tradesmen,  98 
 farmers,  113  labourers,  123  votes 
 for  Monmouthshire,  1  for  Gla- 
 morganshire, and  26  for  the 
 borough  of  Monmouth. 
 
 2  esquires,  10  gentlemen,  34  yeo- 
 men, 36  tradesmen,  27  farmers, 
 54  labourers,  37  votes  for  the 
 county  of  Monmouth,  11  for 
 Brecknockshire,  56  for  the 
 borough  of  Monmouth,  and  1 
 for  Bristol. 
 
 4  gentlemen,  3  yeomen,  4  trades- 
 men, 7  farmers,  16  labourers,  7 
 votes  for  the  county, 
 
NONCONFORMITY  IN  WALES. 
 
 26l 
 
 ANGLESEA. 
 
 Same  minister  as  in  Caernarvonshire.  Number  of  hearers  included  in  the 
 number  for  Caernarvonshire. 
 
 BRECKNOCKSHIRE. 
 
 Place. 
 
 Minister. 
 
 Aver- 
 age 
 attend- 
 ance. 
 
 Social  and  Political  Standing. 
 
 Dyffrynhonddu 
 P. 
 
 John  Davies 
 
 150 
 
 Several  voters. 
 
 Tredustan,  I. 
 
 John  Powell  (died 
 1729) 
 
 250 
 
 40  voters. 
 
 Brecon,  I. 
 
 James  Watkins 
 
 70 
 
 8  voters. 
 
 Llanavan  and 
 Llanwrtyd.I. 
 
 James  Davies 
 
 800 
 
 30  voters. 
 
 Llangynider,I. 
 
 Evan  John 
 
 IOO 
 
 Several  voters. 
 
 Olchon,  Tros- 
 goed,  &c.,A. 
 
 Richard  Williams 
 
 4OO 
 
 Few  voters. 
 
 CARDIGANSHIRE. 
 
 Cardigan,  I. 
 
 David  Saise 
 
 Kilcam,  Rhy- 
 dlogyn,  Tre- 
 lwyn,  P. 
 
 John  David 
 Thomas  Beynon 
 (died  1728) 
 
 250 
 
 Few  voters. 
 
 Kilgwyn,  and 
 5  or  6  other 
 places,  I. 
 
 David  Edwards, 
 Jenkin  Tones, 
 Phillip  Pugh, 
 (scholars) 
 
 1000 
 
 20  voters. 
 
 CARMARTHENSHIRE. 
 
 Caermarthen 
 and  Bwlch- 
 newydd,  P. 
 
 William  Evans 
 
 (scholar) 
 Thomas  Bowen, 
 John  Pugh 
 
 600 
 
 17  voters. 
 
 Henllan,  P. 
 
 John  Pugh 
 
 700 
 
 11  voters. 
 
 Rhydyceisiaid, 
 Moor  and 
 Aberelwyn.I. 
 
 Lewis  Thomas, 
 Henry  Palmer 
 
 800 
 
 9  voters. 
 
 Trelech  and 
 Cynwyl,  P. 
 
 Lewis  Richards 
 
 150 
 
 7  voters. 
 
 Pencadair  and 
 Rhydybont, 
 P. 
 
 James  Lewis, 
 David  Jones 
 
 450 
 
 17  voters. 
 
262  HISTORY  OF  PROTESTANT 
 
 CARMARTHENSHIRE  (continued). 
 
 Place. 
 
 Minister. 
 
 Aver- 
 age 
 attend- 
 ance. 
 
 Social  and  Political  Standing. 
 
 Pantteg,  Llan- 
 egwad,  and 
 Waungaled, 
 p. 
 
 Christmas  Samuel 
 
 400 
 
 11  voters. 
 
 Mynyddbach 
 (Capel  Isaac) 
 P. 
 
 William  Davies 
 
 400 
 
 10  voters. 
 
 Llanedi,  Cru- 
 gybar,  Cru- 
 gymaen,  P. 
 
 David  Penry,  Owen 
 Hughes,  'David 
 Jenkins 
 
 600 
 
 30  voters. 
 
 Capel  Sion  and 
 
 A-#  J  C  L I  \  1 1  d  \\  - 
 
 ddgar,  P. 
 
 Christodocius  Lewis 
 (removed  to  Rad- 
 norshire),  Samuel 
 Jones 
 
 500 
 
 10  voters 
 
 Glynyrefail  in 
 the  parish  of 
 Cilycwm,  P. 
 
 Christmas  Samuel, 
 
 rViviH  InnPv 
 
 -I— 'CX  >  1  LI        1  vJilCi  ) 
 
 John  Harries 
 
 300 
 
 Few  voters. 
 
 Llanybree,  P. 
 
 Thomas  Morris 
 
 400 
 
 6  voters. 
 
 Cefnarthen,  P. 
 
 Roger  Williams 
 
 250 
 
 20  voters. 
 
 Felinfoel,  A. 
 
 Morgan  John  John 
 Da  vies. 
 
 CAERNARVONSHIRE. 
 
 Pwllheli  and 
 Caernarvon, 
 t 
 
 Daniel  Phillips, 
 scholar,  died 
 .  1722. 
 
 250 
 
 1  esquire,  5  votes  for  the  county, 
 and  8  for  the  borough. 
 
 DENBIGHSHIRE. 
 
 Denbigh,  P. 
 
 Thomas  Baddy, 
 scholar,  died 
 June,  1729 
 
 60 
 
 1  member  worth  between  four  and 
 five  thousand  pounds,   and  3 
 worth  five  hundred  each,  the  rest 
 tradesmen  and  farmers,  no  beg- 
 gars, 8  votes  for  the  county,  and 
 12  for  the  borough. 
 
 Wrexham,  P. 
 
 John  Kenrick,  or- 
 dained Oct.  21, 
 1707. 
 
 230 
 
 20  tradesmen,  29  votes  for  the 
 county,  and  3  for  the  borough. 
 
 Ditto,  A. 
 
 John  Williams, 
 scholar,1  died 
 1724. 
 
 ISO 
 
 14  tradesmen,  23  votes  for  the 
 county,  and  6  for  the  borough. 
 
 1  Mr.  Williams  was  a  Paedobaptist  till  1715.  After  his  chaage  of  views  most  of  the 
 Paedobaptist  members  of  his  church  joined  the  Presbyterian  church. 
 
NONCONFORMITY  IN  WALES. 
 
 263 
 
 FLINTSHIRE. 
 
 Place. 
 
 Minister. 
 
 Aver- 
 age 
 attend- 
 ance. 
 
 Social  and  Political  Standing. 
 
 Newmarket,  P. 
 
 Richard  Hum- 
 phreys, confor- 
 med 1718 
 
 Jonathan  Davies 
 succeeded  in  172 1 
 
 30 
 
 1  member  worth  between  fourteen 
 and  fifteen  thousand  pounds,  1 
 vote  for  the  county,  and  3  for 
 the  borough. 
 
 GLAMORGANSHIRE. 
 
 Swansea,  I. 
 
 George  Denbury 
 
 250 
 
 15  votes. 
 
 Cardiff,  P. 
 
 Rice  Protheroe, 
 scholar,  ordained 
 Jan.  16,  1702 
 
 Cwmllvnfell, 
 &c,  L 
 
 Llewellyn  Be  van, 
 RogerHowellJohn 
 Davies,  removed 
 
 600 
 
 15  single  and  14  double  votes. 
 
 Neath,  Ty'r- 
 dwncyn,  and 
 Blaengwrach 
 
 Thomas  Davies, 
 David  Thomas,  re- 
 moved 
 
 IO06 
 
 50  votes,  several  double  votes. 
 
 Kildeudy,  near 
 Bridgend,  I. 
 
 Rees  Price,  John 
 Thomas 
 
 Gellybion  and 
 Pilton  in 
 Gower,  I. 
 
 David  Jones 
 
 200 
 
 40  votes. 
 
 Gwynfe,  &c.,L 
 (in  Caermar- 
 thenshire) 
 
 Llewellyn  Bevan, 
 Roger  Howell,  as 
 before 
 
 550 
 
 21  votes. 
 
 Swansea,  A. 
 
 Morgan  John 
 
 Llanvabon,  A. 
 
 Near  Conffyg, 
 A. 
 
 Cefnhengoed, 
 in  the  parish 
 of  Gellygaer, 
 A. 
 
 Morgan  Griffith 
 
 700 
 
 2  gentlemen,  40  yeomen,  12  trades- 
 men, 85  farmers,  140  labourers, 
 20  votes  for  the  county  of  Gla- 
 morgan, 22  for  the  county  of 
 Monmouth,    and   60   for  the 
 boroughs. 
 
 Hendref,  A. 
 
 Ditto 
 
 300 
 
 12  yeomen,  5  tradesmen,  30  far- 
 mers, 70  labourers,  12  votes  for 
 the  county,  and  70  for  the 
 borough. 
 
264 
 
 HISTORY  OF  PROTESTANT 
 
 MERIONETHSHIRE. 
 
 Place. 
 
 Minister. 
 
 Aver- 
 age 
 attend- 
 ance. 
 
 Social  and  Political  Standing. 
 
 Bronycludwr, 
 Dolgelly  & 
 Bala,  L 
 
 Edward  Kenrick, 
 ordained  August 
 18,  1702 
 
 IS© 
 
 1  esquire,  12  votes  for  the  county. 
 
 MONTGOMERYSHIRE. 
 
 Newtown,  in 
 and  near  P. 
 
 Peter  Seddon, 
 David  Richard 
 
 120 
 
 2  gentlemen,  4  freeholders,  5  votes 
 for  the  county,  and  1  for  the 
 borough. 
 
 Llanvyllin  and 
 Pantmawr, 
 L 
 
 William  Jervis, 
 scholar 
 
 no 
 
 10  gentlemen,  1  freeholder,  5  votes 
 for  the  county,  and  9  for  the 
 borough. 
 
 Llanbrynmair, 
 and  Trefe- 
 glwys,  L 
 
 Ditto 
 
 90 
 
 1  freeholder,  1  vote  for  the  county, 
 and  1  for  the  borough. 
 
 Llanlligan,  I. 
 
 Ditto 
 
 100 
 
 All  poor  people. 
 
 PEMBROKESHIRE. 
 
 Pembroke,  L 
 Haverfordwest, 
 Trefgarn,  I. 
 
 New  Chapel, 
 Newport,  & 
 Trewen,  P. 
 
 Rhydwillim, 
 Llangloffan, 
 K  ilvowyr, 
 &c,  A. 
 
 Thomas  Davies, 
 scholar 
 
 Thomas  Davies, 
 Evan  Davies 
 
 Hugh   Harris,  80 
 years  old 
 
 Thomas  Bevnon  . 
 
 John  Jenkins, 
 Thomas  Mathias, 
 Philip  John, 
 David  James 
 
 500  22  voters. 
 
 900  8  voters. 
 
 Rhaiader, 
 
 Gyrn,  in  the 
 parish  of 
 Disserth,  I. 
 
 M  a  esgwyn, 
 Knighton, 
 &c,  I. 
 
 Thomas  Walters 
 scholar 
 
 Christodocius 
 Lewis 
 
 Halley,  Phillips, 
 Walters,  Vavasor 
 Griffiths 
 
 RADNORSHIRE. 
 
 400  j  40  voters. 
 
 200 
 
 300 
 
 30  voters. 
 
 Several  voters 
 
NONCONFORMITY  IN  WALES.  265 
 
 RADNORSHIRE  (continued). 
 
 Aver- 
 
 Place. 
 
 Minister. 
 
 age 
 attend- 
 ance. 
 
 Social  and  Political  Standing, 
 
 Maesyronen,  I. 
 
 David  Price 
 
 250 
 
 20  voters. 
 
 New  Radnor, 
 Llan  mi- 
 hangel-nant- 
 nielyn,  Glas- 
 gwm,&c,  A. 
 
 Thomas  Lewis 
 
 400 
 
 12  have  double  votes. 
 
 Cobin,  Llan- 
 ddewi,  Llan- 
 b  a  d  a  r  n  , 
 Blaenyglyn 
 in  Mont- 
 gomeryshire, 
 and  Pentref 
 in   B r e c k- 
 nockshire.A. 
 
 Nathan  Davies, 
 Caleb  Evans, 
 John  Evans 
 
 600 
 
 Several  voters. 
 
 The  foregoing  list  contains  all  the  Nonconforming  congrega- 
 tions in  Wales  and  Monmouthshire  in  the  year  17 15,  with  the 
 exception  of  the  Independent  congregation  at  Merthyr  Tydvil, 
 and  the  Antipsedobaptist  congregation  which  usually  met  at 
 Glandwr,  in  Cardiganshire,  and  Felindre,  near  Newcastle  Em- 
 lyn.  We  are  not  able  to  account  for  the  omission  of  these 
 two,  and  especially  that  at  Merthyr  Tydvil,  which  was  one  of 
 the  largest  congregations  in  Wales.  Persons  unacquainted 
 with  the  country  might  be  led,  by  consulting  this  list,  to  infer 
 that  there  were  only  seventy-one  congregations  in  the  thirteen 
 counties,  because  two,  three,  and  even  five  or  six  of  those, 
 under  the  care  of  the  same  ministers,  are  united  and  repre- 
 sented as  one,  while  to  all  intents  and  purposes  they  were 
 distinct.  Our  forefathers'  idea  of  a  church  or  congregation 
 was  very  different  from  ours :  they  generally  regarded  any 
 number  of  congregations  that  were  presided  over  by  the  same 
 minister  as  one  congregation — thus,  in  this  list  we  find  Llanedi, 
 Crugybar,  and  Crugymaen,  united  as  if  they  constituted  only 
 one  church,  while  the  distance  from  Llanedi  to  Crugymaen 
 is  full  forty  miles,  and  from  both  to  Crugybar  about  twenty 
 miles :  the  reader  should  therefore  understand  that,  though 
 there  were  only  seventy- one  or  less  distinct  pastoral  charges 
 
266 
 
 HISTORY  OF  PROTESTANT 
 
 in  the  thirteen  counties  at  that  time,  there  were  above  no 
 distinct  congregations,  besides  a  considerable  number  of  re- 
 corded dwelling-houses  where  religious  services  were  occasionally 
 held. 
 
 It  will  be  observed  that  returns  of  the  average  number  of 
 hearers  have  been  received  from  only  fifty-eight  of  the  places 
 or  pastoral  charges  named,  and  that  the  aggregate  amount  of 
 these  is  20,007,  or  about  345  for  each  charge.  By  estimating 
 the  other  thirteen,  which  made  no  returns,  at  345  each,  which 
 would  be  rather  below  than  above  the  mark,  the  aggregate 
 number  would  amount  to  24,485.  To  this  number,  again,  at 
 least  3000  should  be  added,  as  the  average  of  the  attendants 
 at  the  meetings  of  the  Friends,  who  were  then  comparatively 
 numerous  and  influential  in  several  parts  of  the  Principality ; 
 thus  the  total  number  would  amount  to  27,485.  But  as  it  is 
 an  admitted  rule,  in  estimating  the  number  of  persons  belonging 
 to  any  place  of  worship,  to  regard  the  actual  number  of  attend- 
 ants at  any  ordinary  service  as  only  a  little  more  than  one-half 
 of  the  people  who  consider  such  a  place  as  their  usual  place  of 
 worship,  we  may  safely  calculate  that  fifty  thousafid,  or  about 
 one-eighth  of  the  population  of  Wales  in  17 15,  were  Noncon- 
 formists. 
 
 The  evident  reason  why  the  social  and  political  standing 
 of  the  members  of  the  congregations  is  described  with  such 
 minuteness  was,  that  repeated  and  desperate  attempts  were 
 made  by  the  High  Church  party,  and  the  Tories,  in  the  reign 
 of  Queen  Anne,  to  deprive  the  Nonconformists  of  their  liberty. 
 They  looked  to  the  Whigs  for  protection  against  the  persecu- 
 ting measures  of  the  Tories,  and  at  that  threatening  time  it  was 
 of  the  utmost  importance  to  them  that  both  their  friends  and 
 foes  should  know  what  was  their  real  strength. 
 
 The  agitation  originated  by  the  notorious  Dr.  Sackeverell, 
 who  rose  the  cry  "  The  Church  in  danger,"  spread  over  large 
 districts  of  England  and  some  districts  of  Wales.  On  the 
 accession  of  George  I.,  and  the  formation  of  a  Whig  Govern- 
 ment, the  cry  was  renewed  with  violent  vehemence — "The 
 Church  in  danger !  down  with  the  Whigs  and  the  Dissenters ! " 
 The  infuriated  mob,  set  on  by  the  High  Church  clergy,  the 
 
NONCONFORMITY  IN  WALES. 
 
 267 
 
 Jacobites,  and  their  faithful  allies  the  Tories,  demolished 
 several  Dissenting  chapels,  and  among  others  the  chapels  at 
 Wrexham,  Shrewsbury,  and  Llanfyllin.  The  doings  of  the 
 rioters  at  Wrexham  is  thus  described  in  the  diary  of  the  Rev. 
 John  Kenrick : — 
 
 "Tuesday,  July  12,  17 15. — There  was  a  riot  of  the  trades- 
 men and  the  principal  inhabitants  of  the  town. 
 
 "Saturday,  July  16. — The  rioters  broke  into  the  Meeting- 
 house at  Wrexham,  pulled  down  the  pulpit  and  pews,  and 
 threw  them  into  a  pool,  broke  down  the  door,  and  shattered 
 the  windows.  The  old  Meeting  was  uncovered,  and  the  slates 
 and  laths  and  wall  destroyed  the  same  night. 
 
 "Sunday,  July  17. — Being  Lord's  day,  the  children  and 
 young  people  did  a  great  deal  of  harm  to  the  new  Meeting. 
 Mr.  Williams  and  I  preached  at  Mr.  Hugh  Roberts'  house  to 
 a  numerous  and  mournful  assembly.  From  that  day  until  the 
 old  Meeting-house  was  repaired,  Mr.  Williams  continued  to 
 preach  the  Word  and  administer  the  Sacrament  at  Mr.  Roberts' 
 and  I  at  Mrs.  Nicholls'. 
 
 "Monday,  July  18. — The  colliers  came  to  town  to  protect 
 and  assist  the  rioters.  We  applied  to  Mr.  Watkin  Williams,1 
 who  was  at  Wrexham  on  that  day.  He  came  to  them  with  his 
 hat  in  his  hand,  and  desired  them  to  forbear.  He  took  away 
 one  of  them  along  with  him.  He  told  the  rioters  not  to  do 
 any  mischief  while  they  staid  in  town  ;  a  few  of  them  were 
 prevailed  with,  and  prevented  from  doing  further  mischief  till 
 evening.  This  night  the  townspeople  did  a  great  deal  of 
 harm,  uncovering  the  roof,  breaking  the  woodwork,  demolishing 
 the  outer  walls,  breaking  the  door-frames  and  window-frames. 
 
 "Tuesday,  19. — For  the  evening  they  came  to  their  work 
 again. 
 
 "Wednesday,  20. — The  rioters  at  work. 
 
 "Thursday,  21, — A  great  deal  of  mischief  done. 
 
 "Thursday,  2S. — Again  at  it  in  a  most  violent  manner. 
 They  staid  till  morning.  Then  went  about  the  town  in  a  most 
 violent  manner. 
 
 1  An  ancestor  of  Sir  W.  W.  Wynne,  of  Wynnstay. 
 
268 
 
 HISTORY  OF  PROTESTANT 
 
 "  Saturday,  30. — Last  night  those  workers  of  iniquity  were 
 again  employed. 
 
 "August  1,  being  the  day  of  the  King's  ascension  to  the 
 crown,  was  not  all  observed  at  Wrexham,  except  by  the  Dis- 
 senters, who  had  a  sermon  preached  on  that  day,  and  shut  up 
 their  shops ;  but  no  bells  were  rung,  no  bonfires,  nor  illumina- 
 tions— the  ordinary  marks  of  public  rejoicing. 
 
 " October  10. — The  King's  Coronation  day;  the  bells  were 
 rung,  but  at  night  great  riots  and  disorders  were  committed, 
 and  the  Dissenters'  bonfires  were  put  out,  their  windows 
 broken,  the  meeting-houses  threatened,  and  the  mob  beat  at 
 the  doors.  Treasonable  songs  were  sung  about  the  streets, 
 and  great  disorder  tolerated.  '  They  return  at  evening:  they 
 ?nake  a  noise  like  a  dog,  and  go  round  about  the  city '  (Psalm 
 lxix.  6)." 
 
 About  the  same  time  the  mob,  led  by  a  Mr.  Griffiths  of 
 Bodfach,  who  was  then,  or  the  year  after,  High  Sheriff  of  the 
 county  of  Montgomery,  attacked  the  Congregational  chapel  at 
 Llanfyllin,  and  utterly  demolished  it.  Soon  after  the  riot,  the 
 county  Assizes  were  held  in  that  town,  and  the  judge,  Sir 
 Joseph  Jekyl,  riding  to  the  town  with  the  High  Sheriff,  when 
 passing  the  ruins  of  the  chapel,  asked  him  what  had  taken 
 place  there.  He  answered  that  the  mob  had  demolished  the 
 Dissenting  chapel.  The  judge  severely  reprimanded  the  High 
 Sheriff  and  the  other  magistrates  for  not  using  their  authority 
 to  prevent  such  an  outrage^  and  commanded  them  to  bring  all 
 the  guilty  party  before  him  ere  he  would  leave  the  town.  Not 
 one  of  them  was  brought  forward.  The  High  Sheriff,  the  Vicar, 
 and  the  other  Tory  local  gentry,  who  had  instigated  the  rioters 
 to  do  the  mischief,  in  order  not  to  expose  themselves,  advised 
 the  deluded  rioters  to  abscond.  Many  of  them,  to  the  grief 
 of  their  families,  never  returned  to  their  homes.  Sir  J.  Jekyl 
 was  so  displeased  at  the  unmanly  and  underhand  proceedings 
 of  the  Tory  officials  of  the  borough,  that  he  decided  upon 
 removing  the  Assizes  from  Llanfyllin  to  Welshpool,  where 
 they  are  held  ever  since.1  The  chapels  at  Wrexham  and 
 Llanfyllin  were  afterwards  restored  at  the  expense  of  the  State. 
 1  Davies's  "  Struggles  of  Independency  at  Llanfyllin,"  p.  15. 
 
NONCONFORMITY  IN  WALES. 
 
 269 
 
 The  Nonconformists  have  never  conspired,  in  or  out  of 
 Parliament,  to  overthrow  one  political  party  and  set  up 
 another,  though  they  have  in  all  ages  naturally  sympathized 
 more  with  their  friends,  the  Whigs,  than  their  inveterate 
 enemies,  the  Tories.  The  old  slander  of  being  political  dis- 
 turbers, with  which  the  Saviour  of  the  world,  and  persons 
 and  parties  in  every  age,  who  either  attempted  to  reform 
 corrupt  churches,  or  dissented  from  them,  have  been  re- 
 proached, has  been  unsparingly  cast  on  the  Nonconformists 
 of  Wales,  from  the  days  of  William  Wroth  to  the  present  day  » 
 but  the  glaring  fact,  that  all  the  representatives  of  a  nation 
 of  Dissenters  are  Churchmen,  and  the  majority  of  them  Con- 
 servatives of  the  old  and  most  rigid  school,  is  a  sufficient 
 refutation  of  that  false  and  malicious  calumny.1 
 
 The  Nonconformists  of  this  period  were  remarkable  for  their 
 zeal  and  care  to  have  all  the  members  of  their  churches  well 
 grounded  in  religious  knowledge.  They  seldom  admitted  any 
 one  to  church  communion,  especially  young  persons,  who 
 could  not  answer  any  question  in  the  Assembly's  Catechism. 
 They  had  no  Sabbath  schools,  in  the  modern  form,  but  they 
 had  stated  meetings  for  catechizing  their  young  people.  The 
 following  extracts  from  the  record  of  the  church  at  Mynydd- 
 bach,  or  Capel  Isaac,  in  the  parish  of  Llandilo,  Caermarthen- 
 shire,  will  serve  as  an  instance  to  show  how  reluctant  the  early 
 Nonconformists  were  to  admit  ignorant  persons  to  the  Lord's 
 Supper. 
 
 "  Anne  Rees,  widow  of  Harry  Evan  Morgan,  was  received 
 to  church  communion  at  Mynyddbach,  the  5th  day  of  Decem- 
 ber, 1736.  Being  very  old  and  illiterate,  she  has  but  little 
 knowledge ;  however,  she  is  much  altered  in  her  conversation 
 from  what  she  was  formerly." 
 
 "  Edward  John  Harry  was  received  to  church  communion 
 at  Mynyddbach,  Feb.  26th,  1737.  His  knowledge  is  very 
 defective,  yet  he  has  the  character  of  being  an  earnest  man. 
 Great  alteration  is  seen  in  him  from  what  he  was  before." 
 
 1  An  improvement  has  taken  place  since  the  above  was  written  in  i860.  All 
 the  Welsh  members  are  now  Liberals,  with  two  exceptions,  and  seven  of  them 
 are  Nonconformists. 
 
270 
 
 HISTORY  OF  PROTESTANT 
 
 ' '  Evan  David  Evan  was  received  to  church  communion 
 at  Mynyddbach,  June  18,  1738.  He  is  very  young,  yet  he  has 
 a  good  stock  of  knowledge,  and  he  has  the  character  that  he 
 lives  accordingly." 
 
 "  Evan  Thomas  Evan,  near  Cwmysgyfarnog,  was  examined 
 and  received  to  church  communion  at  Mynyddbach,  the  17th 
 of  February,  1745.  He  was  examined  one  month  before,  and 
 we  delayed  to  receive  him,  until  we  would  endeavour  to  cate- 
 chize him  better,  and  lead  him  to  more  knowledge  of  the 
 fundamental  principles  of  religion." 
 
 With  all  their  zeal  for  the  diffusion  of  knowledge,  they  did 
 not  neglect  to  inculcate  the  essential  necessity  of  personal 
 piety.  They  made  themselves  objects  of  ridicule  to  unconverted 
 Churchmen,  and  the  men  of  the  world,  by  their  proverbial 
 Puritan  strictness.  Conformity  to  the  world  was  the  exception, 
 not  the  rule,  in  the  Nonconforming  churches  previous  to  the 
 rise  of  Calvinistic  Methodism  :  but  those  churches  who  em- 
 braced Arminian  sentiments,  after  the  year  1735  (and  only  one 
 church  in  the  Principality  did  openly  profess  those  sentiments 
 previous  to  that  year),  became  less  strict  in  their  morals. 
 Their  renunciation  of  Puritan  doctrines  led  them  gradually 
 to  renounce  Puritan  seriousness  and  strictness  of  morals. 
 
 If  religious  controversies  are  not  in  themselves  certain  indi- 
 cations of  a  very  exalted  state  of  piety,  they  are,  to  say  the 
 least,  indications  of  some  life  and  earnest  thinking.  The  entire 
 absence  of  discussions  and  disagreements  in  a  religious  com- 
 munity, for  any  considerable  length  of  time,  is  a  certain  sign 
 of  either  the  grossest  ignorance,  or  the  most  culpable  inatten- 
 tion to  religious  subjects.  Controversies,  properly  conducted, 
 are  not  to  be  altogether  condemned ;  but  bitterness  of  spirit  in 
 conducting  them,  which  has  been  too  often  manifested,  is 
 certainly  most  unworthy  of  the  professors  of  piety. 
 
 A  class  of  people  so  well  instructed  in  the  various  doctrines 
 of  theology  as  the  Welsh  Nonconformists  of  this  period  were, 
 as  might  be  expected,  often  engaged  in  controversies.  We 
 have  already  given  some  account  of  three — the  baptismal 
 controversies  at  Abergavenny  in  1653,  and  in  Pembrokeshire 
 in  1692,  and  the  Calvinistic  and  Presbyterian  controversy  at 
 
NONCONFORMITY  IN  WALES. 
 
 271 
 
 Henllan  in  1707,  &c,  but  those  were  only  the  beginning  of 
 more  extensive  and  important  agitations.  About  the  year 
 1726  or  1727,  in  consequence  of  a  large  addition  of  members 
 to  the  churches  in  the  previous  five  or  six  years,  baptism 
 became  again  the  subject  of  hot  and  prolonged  disputes  in  the 
 counties  of  Monmouth  and  Glamorgan.  "There  were  two 
 young  ministers  then  very  zealous  in  the  debate,  Mr.  Miles 
 Harries  for  believer's  baptism,  and  Mr.  Edmund  Jones  for 
 infant  baptism.  It  had  at  length  so  disturbed  the  country, 
 that  both  sides  appointed  a  meeting  upon  the  subject ;  not  so 
 much  to  debate  it,  as  to  take  more  care  of  tempers,  censures, 
 &c.  There  were  several  ministers  present ;  some  concessions 
 made,  and  one  forgave  tne  other,  and  agreed  in  future  to  aim 
 at  the  glory  of  God,  the  credit  of  the  gospel,  and  the  preserving 
 of  each  other's  reputation.  The  agreement  was  written,  signed, 
 and  printed,  on  half  a  sheet.  The  Baptists  who  signed  were 
 Mr.  Morgan  Griffith,  of  Hengoed,  and  Mr.  John  Harries  and 
 Mr.  Miles  Harries,  of  Blaenau ;  the  Psedobaptists,  Messrs. 
 David  Williams,  Daniel  Rogers,  and  Edmund  Jones,  of  Pen- 
 main  ;  James  Davies,  Evan  John,  and  Jenkin  Lewis,  of  Merthyr 
 Tydvil :  these  were  all  pastors,  preachers,  or  candidates.  Five 
 attested  the  agreement,  who  were  all  Independent  ministers, 
 namely,  Fowler  Walker,  of  Abergavenny,  Thomas  Morgan, 
 Llanwrtyd,  Rees  Davies,  of  Hanover,  Rees  Protheroe,  of 
 Cardiff,  and  Thomas  Lewis,  afterwards  of  Llanharan.  This 
 agreement  was  attended  to  for  some  years.  It  was  dated 
 in  1728;  but  early  in  1732  a  piece  upon  infant  baptism  was 
 published  in  English  by  Mr.  Walker,  the  first  witness  above. 
 It  was  soon  published  also  in  Welsh.  For  this  reason  our 
 brethren  agreed,  at  the  Blaenau  Association,  to  publish  in 
 Welsh  Mr.  Charles  Doe's  small  tract  of  forty  texts  of  Scripture, 
 on  believer's  baptism ;  and  a  letter  was  sent  to  Mr.  Walker  by 
 Mr.  David  Rees,  of  London,  turned  into  Welsh,  and  printed 
 the  same  year,  with  a  promise  therein  that  his  book  would  be 
 further  considered  at  leisure."  1  This  promise  was  fulfilled  in 
 1734,  when  Mr.  Rees  published  a  large  treatise  on  baptism. 
 
 1  Thomas's  ' 1  History  of  the  Welsh  Baptists'  Association, "  pp.  45,  46.  ' '  Hanes 
 y  Bedyddwyr,"  pp.  239-40. 
 
272 
 
 HISTORY  OF  PROTESTANT 
 
 All  the  former  controversies,  in  which  the  Welsh  Noncon- 
 formists had  been  engaged,  sink  to  nothing  in  their  importance 
 and  consequences  when  compared  with  the  Great  Arminian 
 Controversy,  which  began  about  the  year  1729.  Those  were 
 disputes  about  mere  non-essentials,  and  whatever  evil  effects 
 might  have  attended  them  at  the  time,  they  soon  disappeared ; 
 but  in  this  controversy  those  points  which  are  generally  regarded 
 as  the  essential  and  peculiar  doctrines  of  revealed  religion, 
 became  the  subjects  of  discussion;  for  though  the  advocates  ot 
 the  new  views,  at  first,  only  professed  Arminian  sentiments,  yet 
 it  was  such  a  kind  of  Arminianism  that  led  them  direct  to 
 Arianism,  and  ultimately  to  Unitarianism.  This  unhappy  agita- 
 tion, in  the  course  of  a  few  years,  divided  the  unhappy  Non- 
 conformist body  into  two  hostile,  antagonistic,  and  irreconcilable 
 parties. 
 
 It  is  not  known  that  Mr.  Perrot,  the  tutor  of  the  academy  at 
 Caermarthen,  was  an  Arminian  himself  j  but  many,  if  not  the 
 majority,  of  his  students  became  in  course  of  time  the  open 
 advocates  of  Arminian,  or  rather  Pelagian,  sentiments.  The 
 first  preacher  of  these  doctrines  in  Wales  was  Mr.  Jenkin  Jones. 
 He  was  originally  a  member  of  the  Independent  church  at 
 Pantycreuddyn,  near  Llandyssil,  Cardiganshire,  then  under  the 
 pastoral  care  of  Mr.  James  Lewis,  of  Pencadair.  He  was 
 admitted  to  the  academy  at  Caermarthen  in  1721,  and  soon 
 after  the  expiration  of  his  time  there  married  a  wealthy  lady 
 in  Cardiganshire.  Having  erected  the  meeting-house  called 
 Llwynrhydowen,  on  his  own  estate,  he  was  ordained  there  in 
 April,  1726.  It  is  almost  certain  that  he  had  not  openly  pro- 
 fessed Arminianism  previous  to  his  ordination ;  for,  if  he  had, 
 it  is  doubtful  that  any  minister  in  Wales  would  have  consented 
 to  ordain  him.  Being  a  very  amiable  young  man,  a  popular 
 preacher,  and  in  affluent  circumstances,  he  soon  gathered  a  large 
 congregation.  Early  in  the  year  1729,  if  not  before,  he  began 
 to  propagate  his  peculiar  sentiments.  For  some  years  he  was 
 the  only  public  advocate  of  those  views  among  the  Pasdobaptists, 
 though  probably  some  young  ministers,  and  many  of  the  Caer- 
 marthen students,  secretly  sympathized  with  him,  while  they 
 either  had  too  little  courage,  or  too  much  craftiness,  to  declare 
 
NONCONFORMITY  IN  WALES. 
 
 273 
 
 their  opinions  publicly  at  that  time.  Among  the  Antipaedobap- 
 tists  he  found  three  active  coadjutors :  Mr.  Abel  Francis,  one  of 
 the  ministers  of  the  church  at  Newcastle  Emlyn;  Mr.  Rees 
 Davies,  a  schoolmaster,  and  a  respected  member  of  the  same 
 church ;  and  Mr.  Charles  Winter,  one  of  Mr.  Perrot's  students, 
 and  a  candidate  for  the  ministry  at  Hengoed,  in  Glamorganshire. 
 
 This  Arminian  heresy,  as  it  was  called,  was  looked  at  with 
 horror,  and  created  a  considerable  sensation  throughout  the 
 churches.  At  the  Antipaedobaptist  Association  held  at  Llang- 
 loffan,  Pembrokeshire,  Whitsun  week,  1729,  it  was  agreed  that 
 the  catechism — either  Mr.  Reach's  or  the  Assembly's  Catechism 
 — as  altered  by  Mr.  Abel  Morgan,  and  "Coles  on  the  Sovereignty 
 of  God,"  should  be  immediately  reprinted,  to  counteract  the 
 Arminian  doctrines  which  were  then  beginning  to  disturb  the 
 churches.  About  the  close  of  the  same  year  an  anonymous 
 pamphlet  appeared,  under  the  title  "  Cyfrif  Cywir  o'r  Pechod 
 Gwrciddiol,"  i.e.,  "  A  Correct  Account  of  Original  Sin."  It  is 
 generally  believed  that  Mr.  Jenkin  Jones  was  the  author.  In 
 June,  1730,  Messrs.  James  Lewis,  of  Pencadair,  and  Christmas 
 Samuel,  of  Pantteg,  published  a  reply  to  it,  entitled  "  Y  Cyfrif 
 Cywiraf,  o'r  Pechod  Gwreiddiol, "The  most  Correct  Account 
 of  Original  Sin."  In  1733,  Mr.  Enoch  Francis,  Mr.  Abel 
 Francis's  cousin  and  co-pastor  at  Newcastle  Emlyn,  published 
 a  small  work  in  defence  of  Calvinism,  entitled  "  Gair  yn  ei 
 bryd,"  i.e.,  "  A  Word  in  Season;"  and  in  1735  Mr.  Simon 
 Thomas,  minister  of  an  Independent  church  in  Herefordshire, 
 published  a  volume  in  the  Welsh  language,  "  On  the  history  of 
 the  heretics,  Pelagius  and  Arminus,  and  the  dangerous  tendency 
 of  their  doctrines." 
 
 The  Antipaedobaptist  churches,  especially  those  at  Newcastle 
 Emlyn  and  Hengoed,  were  kept  in  a  sadly  disturbed  state  for 
 several  years  by  Mr.  A.  Francis  and  Mr.  C.  Winter,  and  those 
 members  who  had  embraced  their  views.  At  length,  when  Mr. 
 Francis  found  that  his  opinions  would  not  be  tolerated  by  the 
 Antipaedobaptists,  he  joined  Mr.  Jenkin  Jones's  church  at  Llwyn- 
 rhydowen  ;  and  when  Mr.  Winter  and  his  party  were  expelled 
 from  Hengoed,  in  1749,  the  peace  of  the  churches  was  com- 
 pletely restored.    Both  Mr.  Francis  and  Mr.  Winter  were  good 
 
 *9 
 
274 
 
 HISTORY  OF  PROTESTANT 
 
 and  very  inoffensive  men  ;  but  their  brethren  considered  their 
 sentiments  so  heretical  and  dangerous  as  to  justify  their  expul- 
 sion from  their  societies.  Mr.  Francis  died  in  1743.  Mr.  Winter 
 and  his  friends  formed  themselves  into  an  Arminian  Antipaedo- 
 baptist  church  at  Craigyfargod,  near  Merthyr  Tydvil,  where  they 
 erected  a  meeting-house  in  1750.  He  continued  to  preach  there 
 till  his  death,  in  1773.  It  does  not  appear  that  any  other  person 
 of  note  among  the  Antipsedobaptists,  in  this  period  professed 
 Arminian  sentiments. 
 
 Soon  after  the  breaking  out  of  the  Methodist  revival,  some 
 Presbyterian  ministers,  who  previously  sympathized  with  Mr- 
 Jenkin  Jones's  views,  saw  a  convenient  opportunity  to  declare 
 their  sentiments  more  openly.  Among  these  were  Mr.  Samuel 
 Jones,  of  Capel  Sion,  Mr.  Samuel  Thomas,  of  Caermarthen,  Mr. 
 Roger  Howell,  of  Gellyonen,  and  some  others  who  might  be 
 named.  Mr.  Jenkin  Jones  died  in  1742,  but  before  his  death 
 he  had  the  satisfaction  of  seeing  six  or  seven  influential  ministers 
 and  their  congregations  brought  over  to  embrace  and  profess 
 his  sentiments.  He  died  an  Arminian,  but  most  of  his  sur- 
 viving friends  became  professed  Arians  in  the  course  of  a  few 
 years  after  his  death.1 
 
 Though  Nonconformity  was  gradually  gaining  ground  from 
 the  Revolution  to  the  death  of  Queen  Anne,  yet  we  have  no 
 account  of  any  large  additions  to  the  churches  during  those 
 years.  The  desolate  state  into  which  most  of  the  congrega- 
 tions had  been  reduced,  by  the  almost  unceasing  persecutions 
 to  which  they  were  exposed  from  the  Restoration,  and  the 
 amount  of  the  time  and  attention  of  both  ministers  and  people, 
 after  the  Revolution,  which  the  erection  of  places  of  worship 
 throughout  the  country  necessarily  occupied,  may  partly  ac- 
 count for  this :  but  we  are  inclined  to  attribute  it  chiefly  to  the 
 precarious  state  of  religious  liberty  during  the  whole  of  the 
 reign  of  Queen  Anne,  and  the  threatening  attitude  of  many  of 
 the  highest  personages  in  Church  and  State  towards  the  Non- 
 conformists, which  encouraged  the  inferior  clergy  and  the  gentry, 
 especially  in  the  rural  districts,  to  annoy  and  discourage  them 
 
 1  "  Hanes  y  Bedyddwyr, "  pp.  203,  381.  "  Hanes  Ymneillduaeth  gan  David 
 Morgan,"  p.  147,  &c. 
 
NONCONFORMITY  IN  WALES. 
 
 275 
 
 in  various  ways.  On  the  accession  of  George  I.  the  dark 
 clouds  which  hung  over  them  were  scattered,  their  liberty 
 was  confirmed,  and  they  began,  with  cheerful  hearts  and  re- 
 newed vigour,  to  propagate  their  principles  in  every  direction. 
 From  that  time  to  the  rise  of  Methodism,  we  find  the  churches, 
 throughout  the  length  and  breadth  of  South  Wales,  rapidly 
 increasing  in  numbers,  strength,  and  influence,  year  after  year. 
 
 We  are  not  able  to  give  a  particular  account  of  the  exact 
 number  of  members  added  to  all  the  churches  during  these 
 years,  but  the  records  of  as  many  of  them  as  are  preserved  fur- 
 nish us  with  ample  proofs  that  they  were  in  a  very  prosperous 
 condition.  The  additions  to  the  Antipsedobaptist  churches  at 
 Hengoed,  in  Glamorganshire,  and  Blaenau,  in  Monmouthshire, 
 in  two  years,  commencing  with  1725,  were  about  eighty,  and 
 from  that  time  about  twenty  were  added  annually  for  several 
 years  to  the  latter.1 
 
 Mr.  Edmund  Jones,  referring  to  the  state  of  the  Indepen- 
 dent church  at  Penmain,  Monmouthshire,  in  17 10,  says — 
 "After  some  years'  vacancy,  they  chose  Mr.  David  Williams, 
 a  Caermarthenshire  man,  for  their  pastor ;  who,  though  a  good 
 man,  yet  being  not  a  popular  preacher,  the  church  dwindled 
 in  their  number  continually,  until  about  the  twentieth  year  of 
 this  century,  when  the  Lord  returned,  and  visited  this  church, 
 as  He  did  others  in  the  country  about.  In  consequence  of 
 this  the  church  began  to  increase — divers  joined  in  communion 
 with  them  ;  amongst  others,  some  young  men,  who  became 
 gifted  men  and  preachers  of  the  gospel,  helped  much  to 
 increase  the  church,  as  did  also  some  particular  preachers 
 from  other  places ;  particularly  Mr.  James  Davies,  of  Merthyr 
 Tydvil,  who  at  that  time  was  very  popular.  It  was  a  glorious 
 time  with  the  church  at  Penmain  again  ;  and  between  the  year 
 1720  and  1739  above  a  hundred  persons  joined  the  congrega- 
 tion. This  increase  was  not  so  much  in  the  congregation  at 
 Abertilery,  the  Baptists  prevailing  in  that  neighbourhood,  by 
 means  of  the  popular  preaching  of  Mr.  Enoch  Francis  and  Mr. 
 Morgan  Griffith. v  2 
 
 1  "  Hanes  y  Bedyddwyr,"  pp.  230,  239. 
 
 2  "  History  of  the  Parish  of  Aberystruth,"  pp.  98,  99. 
 
HISTORY  OF  PROTESTANT 
 
 In  the  record  of  the  church  at  Pantteg,  near  Caermarthen, 
 we  have  the  names  of  fifty  persons  who  were  admitted  to  the 
 communion  of  that  church  from  1718  to  1726.  The  names 
 of  forty  more  are  on  the  same  pages  of  the  record  intermixed 
 with  these,  without  dates  of  their  admission,  but  the  probability 
 is  that  they  were  all  admitted  within  the  same  period. 
 
 The  record  of  the  church  at  Capel  Isaac,  near  Llandilo, 
 Caermarthenshire,  shows  that  one  hundred  persons  were  ad- 
 mitted to  the  communion  of  that  small  church,  in  a  thinly 
 inhabited  locality,  during  the  pastorate  of  Mr.  John  Harries, 
 from  1724  to  1746,  and  as  many  as  twenty-one  in  the  year 
 1735.  The  churches  at  Crugybar  and  Crofftycyff,  which  were 
 under  the  pastoral  care  of  the  same  minister,  were  increasing 
 at  the  same  rate  in  those  years.  The  celebrated  Philip  Pugh 
 and  his  colleagues  had  five  Congregational  churches  under 
 their  care  in  the  neighbourhoods  of  Lampeter  and  Llangeitho, 
 in  Cardiganshire,  in  a  remarkably  prosperous  state  at  this  time. 
 In  the  records  of  those  at  Cilgwyn  and  Llwynypoid  we  find 
 'that  there  were  added  to  them  in  1728,  eleven;  in  1729, 
 "thirty-four;  in  1730,  sixteen;  in  1731,  thirty-six;  in  1732, 
 twenty-one;  in  1733,  twenty-six;  in  1734,  twenty-nine;  in 
 1735,  sixteen;  in  1736,  twenty-six.  In  the  year  1736,  Mr. 
 Daniel  Rowlands  was  beginning  to  excite  considerable  atten- 
 tion in  that  locality  by  his  earnest  preaching ;  but  notwithstand- 
 ing the  young  clergyman's  popularity,  the  aged  Nonconformist 
 was  as  popular  as  ever.  His  churches  continually  increased. 
 He  admitted  to  the  communion  of  the  church  at  Llwynypiod 
 in  1738,  fifteen;  in  1739,  thirty;  in  1740,  thirteen;  in  1741, 
 .eighteen. 
 
 There  was  a  comparatively  large  number  of  ministers  in 
 South  Wales  at  this  time  quite  as  noted  for  piety,  popularity, 
 and  ministerial  efficiency,  as  the  ministers  of  the  forementioned 
 churches ;  and  it  is  most  certain  that  their  churches  were  in  an 
 equally  flourishing  condition ;  but  not  having  been  able  to  find 
 their  records,  if  they  are  in  existence,  we  cannot  state  any 
 facts  respecting  their  increase.  Between  the  years  1720  and 
 1  735)  several  pious,  talented,  and  active  young  men  entered  the 
 ministry.  Among  these  were  Mr.  William  Morrice,  of  Pembroke- 
 
NONCONFORMITY  IN  WALES. 
 
 277' 
 
 shire,  Mr.  Lewis  Jones,  of  Bridgend,  Mr.  Edmund  Jones  and  Mr. 
 Miles  Harries,  of  Pontypool,  Mr.  Lewis  Rees,  of  Llanbrynmair, 
 &c.  These  young  ministers  were  revivalists  in  the  fullest  sense 
 of  the  term.  A  religious  awakening  had  been  actually  com- 
 menced by  their  instrumentality  as  early  as  the  year  1730,  which 
 was  extending  year  after  year,  so  that  Mr.  Howell  Harries  and 
 his  coadjutors  had  only  to  blow  into  a  flame  the  fire  already 
 kindled. 1 
 
 But  while  the  state  of  things  was  thus  encouraging  in  South 
 Wales,  it  was  quite  different  in  the  North.  The  counties  of 
 North  Wales  had  been  blessed  from  the  earliest  days  of 
 Nonconformity  with  the  services  of  several  of  the  most  efficient 
 ministers  in  their  respective  generations,  such  as  Mr.  Walter 
 Cradock,  Mr.  Vavasor  Powell,  Mr.  Morgan  Lloyd,  Mr.  Henry 
 Maurice,  Mr.  Ambrose  Mostyn,  Mr.  Hugh  Owen,  Mr.  James 
 Owen,  &c. ;  but  after  all,  neither  religion  nor  Nonconformity 
 took  any  general  hold  of  the  population  till  some  years  after 
 the  rise  of  Methodism.  There  were  only  ten  congregations, 
 as  we  have  seen,  in  the  six  counties  in  17 15,  and  seven  of 
 those  very  small.  It  does  not  appear  that  their  number  had 
 increased  during  the  ensuing  twenty  years,  but  most  of  them 
 were  beginning  to  revive  about  1734,  under  the  powerful 
 ministry  of  Mr.  Lewis  Rees,  who  settled  at  Llanbrynmair  in 
 that  year. 
 
 This  low  and  declining  condition  of  the  Nonconforming 
 interest  in  North  Wales  may  partly  be  accounted  for  by  the 
 fact,  that  only  a  very  small  number  of  the  natives  of  that  part 
 of  the  Principality  had  been  called  to  the  ministry  in  any  age 
 from  the  Restoration  of  Charles  II.  to  the  middle  of  the 
 eighteenth  century.  The  churches  had  their  supplies  of  min- 
 isters from  South  Wales,  and  the  persecutors  would  naturally 
 treat  strangers  with  greater  cruelty  than  they  would  have 
 treated  their  own  countrymen.  Natives  of  the  South  also 
 had  to  labour  under  another  disadvantage  in  the  North,  on 
 account  of  the  great  difference  of  their  dialect  from  that  of 
 their  hearers.  The  dialects  of  the  North  and  the  South  greatly 
 differ  (and  much  more  so  then  than  in  the  present  day)  in  the 
 
 1  Jones's  "History  of  the  Parish  of  Aberystruth,"  p.  103. 
 
278 
 
 HISTORY  OF  PROTESTANT 
 
 accentuation  and  pronunciation  of  many  words,  and  even  the 
 same  words  are  used  in  quite  different  senses.  For  instance, 
 the  word  gwirondeb  in  South  Wales  means  innocence  or  harvi- 
 lessness,  while  in  the  North  it  only  means  mental  i7tibecility. 
 In  consequence  of  this  difference,  preachers  from  the  South 
 were  to  some  extent  unintelligible  to  a  congregation  of  North 
 Wallians ;  and  owing  to  the  different  acceptations  of  the  same 
 words,  they  would  occasionally  say  some  things  to  which  their 
 hearers  would  naturally  attach  the  most  ridiculous  meanings. 
 
 Mr.  Baddy,  of  Denbigh,  in  an  application  to  the  managers 
 of  the  Presbyterian  Fund  for  assistance  to  educate  a  young 
 man  for  the  ministry,  daied  March  12,  1727,  refers  to  the 
 disadvantage  arising  from  the  difference  of  dialects  in  the 
 following  terms : — "  North  Wales  is  but  slenderly  provided 
 with  ministers ;  and  not  one  youth,  that  I  remember,  in  all 
 North  Wales  for  above  thirty  years,  has  had  any  assistance  or 
 allowance  from  the  funds  to  perfect  his  studies  at  the  academy. 
 We  apply  ourselves  to  the  South  Wales  ministers  for  a  supply, 
 and  cannot  get  any.  We  want  two  ministers  or  three  at 
 present ;  and  of  those  few  we  have,  two  are  South  Wales  men. 
 They,  differing  much  in  their  dialect  from  us,  are  not  so 
 acceptable  or  useful,  and  upon  their  first  coming  are  discou- 
 raged, and  so  go  off."  That  hindrance  to  the  general  usefulness 
 of  ministers  has  long  since  been  removed  by  more  intercourse 
 between  North  and  South ;  and  the  almost  universal  cultivation 
 of  Welsh  literature  throughout  the  Principality. 
 
 Historians,  one  after  another,  have  been  misled  by  the 
 account  given  by  Mr.  Charles,  of  Bala,  in  the  "  Drysorfa " 
 for  1799,  of  the  weakness  of  Nonconformity  in  North  Wales, 
 and  the  prevalence  of  irreligion  and  superstition  there  as  late 
 as  the  year  1740.  They  have  taken  for  granted  that  that 
 graphic  and  telling  description  of  the  state  of  things  in  most 
 parts  of  the  North  was  applicable  to  the  whole  Principality, 
 which  was  a  most  unfounded  assumption,  quite  as  absurd  as 
 if  a  person  assumed  that  the  majority  of  the  population  of 
 Ireland  are  Protestants  because  it  happens  to  be  so  in  some 
 districts  of  the  province  of  Ulster.  It  is  well  known  that 
 North  Wales,  in  respect  of  both  area  and  population,  consti- 
 
NONCONFORMITY  IN  WALES. 
 
 279 
 
 tutes  only  a  little  more  than  one-third  of  the  Principality, 
 including  Monmouthshire  ;  and  at  that  time  its  Nonconforming 
 inhabitants  scarcely  amounted  to  one-twentieth  of  the  whole 
 body  of  Welsh  Nonconformists.  Having  assumed  that  Mr. 
 Charles's  description  of  the  irreligious  state  of  North  Wales 
 was  applicable  to  every  part  of  the  Principality,  Judge  Johnes 
 confidently  writes — "  Properly  speaking,  the  history  of  Method- 
 ism is  the  history  of  Dissent  in  Wales."  1  It  is  not  probable 
 that  the  learned  gentleman  would  have  ever  written  such  a 
 sentence  had  he  been  better  acquainted  with  the  subject;  but 
 we  can  hardly  blame  him  for  his  ignorance,  having  ourselves 
 entertained  the  same  erroneous  view  for  many  years. 
 
 It  seems  that  the  early  Methodists,  either  from  prejudice 
 against  their  Nonconforming  brethren,  or  a  desire  to  claim  to 
 themselves  the  undivided  honour  of  having  evangelized  the 
 Principality,  designedly  misrepresented  or  ignored  the  labours 
 of  all  other  sects.  No  one  at  the  time  considering  it  worth  his 
 while  publicly  to  contradict  their  frequent  and  bold  assertions, 
 they  are  now  referred  to  as  undoubted  facts.  Mr.  W.  Williams, 
 of  Pantycelyn,  in  his  "Elegy  on  the  Death  of  Mr.  Howell 
 Harries,"  printed  in  1773,  asserts,  without  any  qualifying 
 remark,  that  all  Wales  was  enveloped  in  thick  darkness,  and 
 that  all  its  ministers  of  every  denomination  were  asleep  when 
 Mr.  Harries  began  to  exhort.  Such  a  sweeping  charge  so 
 irritated  the  venerable  Edmund  Jones,  of  Pontypool,  that  he 
 wrote  the  following  severe  remark  in  his  Diary  for  1773: — 
 "  Mr.  William  Williams,  the  Methodist  clergyman,  in  his 
 *  Elegy  for  Mr.  Howell  Harries,'  plainly  saith  and  plainly 
 sings  that  neither  priest  nor  presbyter  was  awake  when  Mr. 
 Howell  Harries  came  out  to  exhort.  A  shameless  untruth 
 printed;  for  there  wrere  some  clergymen  awake  before  him, 
 as  Mr.  Griffith  Jones,  of  Llandowror ;  Mr.  Thomas  Jones,  of 
 Cwmiau ;  and  many  Dissenting  ministers,  as  Mr.  John  Thomas, 
 in  Caernarvonshire ;  Mr.  Williams,  of  Tredustan,  and  Mr.  Mor- 
 gan, of  Llanavan,  in  Brecknockshire ;  Mr.  Vavasor  Griffiths,  in 
 Radnorshire ;  Mr.  Palmer,  of  Henllan,  and  Mr.  W.  Morrice, 
 in  Pembrokeshire ;  Mr.  Philip  Pugh,  in  Cardiganshire ;  Mr. 
 1  "  Causes  of  Dissent  in  Wales,"  p.  9. 
 
28o 
 
 HISTORY  OF  PROTESTANT 
 
 James  Davies,  of  Merthyr,  in  Glamorganshire;  and  it  was  I 
 that  brought  Mr.  Harries  to  exhort  in  Monmouthshire.  It  is 
 a  wonder  how  that  man  should  say  such  a  thing  who  himself 
 was  born  of  and  educated  among  Dissenters.  If  the  Metho- 
 dists will  not  give  over  hard  censuring  as  they  do,  God  will  by 
 degrees  desert  them,  and  then  they  will  become  weak  and  of 
 little  use." 
 
 It  appears  that  most  of  the  Antipaedobaptists  of  this  period 
 were  Millenarians.  At  the  Association  held  at  Blaenau  Gwent, 
 Monmouthshire,  May  30  and  31,  1732,  the  question  was  pro- 
 posed, "Whether  it  were  necessary  and  profitable  to  preach 
 the  reign  of  Christ  upon  the  earth  a  thousand  years  ? "  The 
 reply  was,  "  That  the  Association  in  general  looked  upon  that 
 to  be  a  truth,  and  under  a  blessing  it  might  be  profitable, 
 when  done  with  good  light  and  understanding,  and  with 
 caution." 1  Mr.  John  Harries,  the  pastor  of  the  church  at 
 Blaenau,  in  1725,  translated  and  published  a  volume  on  the 
 subject,  written  in  English  by  Mr.  William  Alleine. 
 
 There  was  a  considerable  number  of  Friends  in  different 
 parts  of  the  Principality  at  this  time,  especially  in  the  counties 
 of  Merioneth,  Radnor,  Pembroke,  and  Monmouth.  Several 
 respectable  and  wealthy  families  belonged  to  their  society, 
 and  the  members  universally  had  the  character  of  being 
 upright  and  most  inoffensive  people.  In  this  respect  they 
 greatly  excelled  the  founders  of  the  society  in  Wales,  who> 
 as  we  have  seen,  were  generally  insolent  and  intolerably 
 annoying  to  their  neighbours  of  different  persuasions.  These 
 good  people  were  still  troubled  by  the  clergy,  as  their  fore- 
 fathers had  been,  because  they  could  not  conscientiously  pay 
 tithes  and  church-rates.  About  the  year  1736,  "A  Brief 
 Account  of  many  of  the  Prosecutions  of  the  people  called 
 Quakers  in  the  Exchequer,  Ecclesiastical,  and  other  Courts," 
 was  published.  We  find  in  it  the  names  of  several  Welsh 
 Friends,  and  a  description  of  their  severe  sufferings.  In  1739, 
 some  clergymen  of  the  diocese  of  St.  David's  published  an 
 examination  of  those  portions  of  the  ' 'Brief  Account"  which 
 reflected  on  their  conduct.    They  attempt  to  disprove  some 
 
 1  Thomas's  "  History  of  the  Welsh  Association,"  p.  45. 
 
NONCONFORMITY  IN  WALES. 
 
 28l 
 
 of  the  statements,  but  they  leave  untouched  the  disgraceful 
 facts,  that  they  had  a  hand  in  the  prosecution  of  their  in- 
 offensive neighbours.  Hundreds  of  the  Welsh  clergy  of  that 
 age  could  not  refer  to  a  single  soul  that  they  had  been  the 
 means  of  converting  from  the  error  of  his  way ;  but  many 
 could  refer  to  bodies  incarcerated,  and  families  ruined  by  them 
 for  non-payment  of  church-rates,  tithes,  and  other  strange 
 claims. 
 
 The  history  of  this  period  will  be  further  illustrated  by  the 
 following  biographical  sketches  of  some  of  its  most  eminent 
 ministers. 
 
 Hugh  Owen. 
 
 "  He  was  a  candidate  for  the  ministry  when  the  Bartholo- 
 mew Act  passed,  and  about  that  time  removed  from  Oxford 
 to  London.  He  soon  after  fixed  in  Merionethshire,  his 
 native  county,  where  he  lived  upon  a  little  estate  of  his  own, 
 called  Bronycludwr,  near  Llanegryn,  and  preached  the  gospel 
 to  the  poor,  ignorant  people  gratis.  He  was  a  burning  and 
 shining  light  in  this  obscure  corner ;  a  bright  star,  that  moved 
 in  a  large  orb.  He  had  five  or  six  places  where  he  used  to 
 preach  in  this  county,  some  of  them  twenty  miles  distant,  and 
 nearly  as  many  in  Montgomeryshire,  of  which  some  were 
 about  thirty  miles  from  his  habitation.  He  also  sometimes 
 preached  in  Caernarvonshire,  and  other  parts.  He  performed 
 his  circuit  in  about  three  months,  and  then  began  again.  His 
 preaching  was  very  affectionate  and  moving.  Great  numbers 
 of  people  attended  his  ministry,  and  were  much  impressed 
 by  it ;  his  indefatigable  labours  much  impaired  his  health,  as 
 he  often  rode  in  the  night,  and  in  cold  rains  over  the  moun- 
 tains, scarcely  allowing  himself  necessary  food.  He  rarely 
 ate  any  flesh,  and  avoided  all  strong  liquors  :  his  principal 
 food  was  milk,  to  which  he  had  used  himself  by  lodging  in 
 poor  houses,  where  they  had  nothing  else,  and  only  beds  of 
 straw.  He  was  a  primitive  apostolical  Christian;  eminently 
 meek  and  humble,  esteeming  himself  the  least  of  all  the 
 ministers  of  Jesus  Christ.  He  used  to  say  he  envied  no 
 man's  gifts,  but  desired  faithfully  to  improve  his  own  little 
 
282 
 
 HISTORY  OF  PROTESTANT 
 
 talent  for  the  service  of  his  Lord.  He  was  tender  of  grieving 
 any,  and,  though  strict  in  his  own  opinions,  was  candid 
 towards  those  who  differed  from  him.  He  often  said  '  he 
 valued  no  man  for  his  opinion,  or  his  adherence  to  this  or 
 that  party,  but  for  what  he  saw  of  the  grace  of  God  in  him.' 
 His  unblemished  and  exemplary  deportment  procured  him 
 the  esteem  of  the  gentlemen  of  the  country,  to  several  of 
 whom  he  was  nearly  allied. 
 
 "  He  had  many  remarkable  deliverances  in  answer  to  prayer. 
 As  he  was  once  coming  home,  in  a  very  dark  night,  he  lost 
 his  way,  and  found  himself  in  a  dangerous  place ;  in  this 
 extremity  he  alighted  from  his  horse,  and  prayed  to  God  to 
 direct  him.  Before  he  had  done  praying,  the  heavens  cleared 
 over  his  head,  so  that  he  plainly  perceived  his  way,  and  escaped 
 the  danger.  Another  time,  going  to  preach  in  a  frosty,  snowy 
 season,  he  was  benighted  on  the  hills,  and  a  sudden  storm 
 arose,  which  drove  the  snow  so  violently  in  his  face  that  the 
 horse  could  not  go  forward.  He  therefore  let  him  go  as  he 
 would,  till  he  perceived  himself  in  danger  of  the  bogs,  so  that 
 it  was  not  safe  to  ride  any  farther.  After  he  had  committed 
 himself  to  God  by  prayer,  he  left  his  horse  to  shift  for  himself, 
 and  walked  in  his  boots  in  a  deep  snow  till  midnight,  when 
 he  was  so  spent,  and  so  affected  with  the  cold,  that  he  despaired 
 of  life.  Providentially,  in  a  little  time  he  came  to  a  cow-house, 
 into  which  he  attempted  to  enter ;  but  when  he  got  to  the 
 door  he  found  it  barred  within.  He  scrambled  about  for 
 above  an  hour,  trying  to  get  in,  but  to  no  purpose.  At  length, 
 when  all  hope  was  gone,  he  discovered  a  hole  at  one  end  of 
 the  place,  and  with  much  difficulty  got  in  that  way,  and  lay 
 between  the  cattle  till  morning,  when  he  crept  out  again,  and 
 seeing  a  house  not  far  off  he  went  to  it,  and  knocked  at  the 
 door.  The  master  of  the  house  arose,  and  let  him  in,  when 
 he  found  his  hair  and  beard  frozen,  his  hands  benumbed,  his 
 clothes  stiff  with  frost  and  snow,  and  himself  scarcely  able  to 
 speak.  He  made  a  good  fire,  gave  him  some  hot  milk,  and 
 put  him  into  a  warm  bed,  where  he  lay  some  hours.  He  then 
 got  up  so  well  refreshed,  that  he  went  that  morning  to  the 
 meeting  place,  and  preached  without  any  sensible  prejudice. 
 
NONCONFORMITY  IN  WALES. 
 
 283 
 
 He  died  in  the  year  1699,  aged  62.  Mr.  James  Owen,  of 
 Oswestry,  at  his  desire,  preached  his  funeral  sermon,  but  was 
 forbid  mentioning  him  in  it.  All  who  knew  him  esteemed 
 him  an  Israelite  indeed,  in  whom  was  no  guile." 
 
 His  grandson,  Mr.  Hugh  Farmer,  of  Walthamstow,  has 
 furnished  Mr.  Palmer,  the  editor  of  the  "Nonconformist 
 Memorial,"  with  the  following  additional  account  of  his 
 venerable  ancestor  : — "  His  character  was  strongly  marked 
 by  compassion  and  charity.  The  numerous  poor  in  his  own 
 neighbourhood,  and  under  his  extensive  pastoral  inspection, 
 he  constantly  visited  and  relieved.  When  in  his  travels  he 
 met  with  persons  suffering  greatly  by  the  severity  of  the 
 weather,  for  want  of  proper  clothing,  he  would  spare  from 
 his  own  person,  not  without  some  hazard,  what  their  pressing 
 necessities  seemed  to  require.  At  a  time  when  the  sweating 
 sickness  carried  off  great  numbers,  and  the  infected  were  in 
 want  of  proper  assistance,  he  diligently  attended  them,  and 
 condescended  to  perform,  even  for  the  meanest,  any  necessary 
 service.  With  respect  to  the  impression  which  his  unaffected 
 piety  and  goodness  made  upon  others,  the  following  particu- 
 lars are  remarkable  : — When  the  under  sheriff  of  Merionethshire 
 apprehended  him  at  his  own  house,  in  the  reign  of  James  II., 
 he  readily  consented  to  go  with  him,  and  only  begged  leave 
 first  to  pray  with  his  family.  This  he  was  allowed  to  do. 
 When  he  had  done,  the  officer,  being  deeply  affected  with  his 
 devotion,  said  he  would  now  have  nothing  to  say  to  him,  and 
 went  away,  leaving  his  prisoner  at  liberty.  He  was  once 
 confined  at  Lord  Powis's,  at  Powis  Castle,  but  was  treated 
 with  remarkable  kindness  during  his  confinement.  His  Lord- 
 ship, though  a  Papist,  on  hearing  him  pray,  said  to  his  priest, 
 1  Surely  this  is  a  good  Christian  ! '  and  on  his  discharge, 
 engaged  him  to  come  to  Powis  Castle  every  Christmas. 
 
 "  He  left  behind  him  a  letter  of  advice  to  his  people,  which 
 he  styled  his  Last  Legacy,  of  which  the  following  is  the  sub- 
 stance : — Beware  of  worldliness,  for  I  fear,  lest  the  world,  like 
 a  canker,  should  eat  up  all  the  good  that  is  in  many,  and  leave 
 their  souls  like  dry  shells.  Set  yourselves  against  secret  pride, 
 and  take  care  to  keep  down  every  proud  and  high  conceited 
 
284 
 
 HISTORY  OF  PROTESTANT 
 
 thought  of  yourselves  upon  any  account.  Set  yourselves  to 
 practise  the  great  duty  of  self-denial ;  yea,  rejoice  in  opportu- 
 nities of  humbling  yourselves  to  the  very  dust  for  the  sake  of 
 Jesus ;  striving  to  be  forward  to  forgive,  forget,  and  pass  by- 
 whatever  anybody  may  do  against  you  :  yea,  apply  yourselves, 
 first  for  peace.  Beware  of  the  proud  and  high  temper  that  says, 
 *  It  is  they  that  offended,  and  not  I ;  they  should  come  to  me, 
 and  not  I  to  them.'  These  are  but  the  effects  of  pride,  and 
 more  of  love  to  ourselves  than  to  the  Lord  Jesus  Christ  and 
 His  ways.  Having  given  to  the  officers  and  elderly  members 
 of  the  church  a  hint  concerning  the  prudence  and  moderation 
 to  be  used  by  them  to  prevent  disputes  about  baptism,  he 
 observes  that  such  disputes  had  occasioned  a  great  breach  at 
 Wrexham,  to  the  dishonour  of  God,  and  the  contempt  of  re- 
 ligion ;  and  that  those  who  had  engaged  in  them  had  acknow- 
 ledged to  him  that  they  had  lost  the  presence  of  God,  which 
 they  had  formerly  enjoyed,  and  that  there  was  a  stop  put  tx> 
 the  work  of  conversion  among  them — 4 1  press  you  to  this,'  says 
 he,  '  because  it  should  be  the  desire  and  design  of  every  mem- 
 ber to  increase  the  kingdom  of  Christ,  to  have  the  image  of 
 Christ,  and  not  their  own  opinion,  stamped  upon  the  souls  of 
 men.  If  I  have  the  image  of  Christ  stamped  on  my  soul,  I 
 shall  be  sure  to  go  to  heaven ;  but  I  may  enjoy  both  sorts  of 
 baptism,  and  go  to  hell  after  all.' "  1 
 
 Mr.  Owen  was  succeeded  by  his  worthy  son,  but  that  pro- 
 mising young  minister  was  cut  off  in  the  prime  of  life,  within  a 
 year  after  his  father.  The  following  account  of  him  has  been 
 preserved  : — "In  the  year  1700,  June  27,  died  Mr.  John  Owen, 
 son  of  that  very  holy,  humble,  and  laborious  minister,  Mr. 
 Hugh  Owen,  of  Merionethshire,  a  burning  and  shining  light  in 
 a  dark,  cold,  and  barren  country ;  one  eminently  self-denying, 
 and  mortified  to  the  things  of  this  world.  His  son  John  was. 
 grave  and  serious  from  his  childhood ;  he  was  a  student  under 
 Mr.  Frankland,  and  after  some  years  spent  with  him  as  a  pupil 
 was  chosen  to  be  his  assistant ;  and  whilst  he  was  so,  his  ex- 
 ample and  endeavours  were  of  very  good  use  to  several  young 
 men  in  the  family.    He  had  made  great  improvements  in  re- 
 
 1  Palmer's  "  Nonconformist  Memorial,"  vol.  iii.  pp.  490-494. 
 
NONCONFORMITY  IN  WALES. 
 
 ligion  and  learning  before  he  left  that  place,  and  entered  upon 
 the  ministry  with  great  seriousness  and  good  acceptance,  and 
 chose  to  spend  his  time  and  strength  in  the  same  place  where 
 his  father  lived  and  died.  He  was,  I  think,  the  only  Dissent- 
 ing minister  in  Merionethshire.  Some  occasions  leading  him 
 to  Salop,  he  fell  sick  there,  at  Mr.  Orton's  house  (grandfather 
 of  Mr.  Job  Orton),  and  in  nine  days'  time  died  (being  about 
 thirty  years  of  age),  to  the  great  grief  of  all  his  acquaintance, 
 and  to  the  unspeakable  loss  of  the  church  of  God.  Mr.  Henry 
 was  sent  for  to  his  funeral,  and  preached  on  that  sad  occasion 
 at  Mr.  Jones's  meeting-house,  from  Heb.  xiii.  17.  The  night 
 before  he  died,  Mr.  James  Owen,  being  with  him,  expressed 
 his  hopes  and  desires  that  God  would  spare  him  in  his  great 
 usefulness  in  Wales,  where  he  would  be  so  much  missed.  He 
 meekly  replied,  '  It  would  be  a  proud  thought  to  think  that 
 God  has  any  need  of  us.'  Great  lamentation  was  made  for 
 him,  and  not  without  reason,  for  there  were  few  young  men 
 likeminded."  1 
 
 After  the  death  of  Mr.  John  Owen,  Mr.  Edward  Kenrick, 
 who  had  married  one  of  his  sisters,  and  had  the  estate  of  Bron- 
 ycludwr  for  his  wife's  portion,  took  to  the  pastoral  oversight 
 of  those  congregations  in  Merionethshire  which  his  father-in- 
 law  had  gathered  at  Bronycludwr,  Dolgelly,  Bala,  &c.  He 
 was  ordained  August  17,  1702,  by  Mr.  James  Owen,  Mr. 
 Matthew  Henry,  and  others.  Mr.  Kenrick,  though  a  very 
 good  man,  does  not  appear  to  have  been  so  successful  and 
 acceptable  as  a  minister  as  his  excellent  predecessors ;  how- 
 ever, some  years  before  his  death,  which  occurred  in  1742,  he 
 had  the  pleasure  of  seeing  the  cause  reviving,  and  many  added 
 to  the  churches,  chiefly  through  the  instrumentality  of  Mr. 
 Lewis  Rees,  Mr.  Jenkin  Morgan,  and  other  revivalists  from 
 South  Wales. 2 
 
 Rees  Protheroe,  or  Prytherch. 
 
 This  excellent  person  resided  at  Ystradwalter,  near  the  town 
 of  Llandovery,  Caermarthenshire,  where  he  kept  a  celebrated 
 
 1  William's  "  Life  of  Matthew  Henry,''  pp.  341,  342. 
 
 2  Thompson's  MSS. 
 
286 
 
 HISTORY  OF  PROTESTANT 
 
 school  for  above  forty  years.  He  was  not  in  the  ministry  when 
 the  Act  of  Uniformity  came  in  force  in  1662,  but  he  was  a 
 sufferer  then  in  the  capacity  of  a  schoolmaster.  Some  years 
 after,  he  began  to  exercise  his  gifts  as  a  preacher  of  the  gospel, 
 notwithstanding  the  fierceness  of  persecution,  and  long  before 
 his  death  became  one  of  the  most  eminent  and  extensively  use- 
 ful ministers  in  the  Principality.  He  was  chosen  by  the  Non- 
 conformists in  and  around  Llandovery,  in  the  year  1675,  t0  De 
 their  pastor,  but  owing  to  the  dangers  of  the  times,  he  was  not 
 publicly  ordained  till  the  year  1688.  His  congregation  for  a 
 long  time,  during  the  reigns  of  the  Stuarts,  had  to  meet  for 
 worship  in  a  large  cave,  called  Castellcraigwyddon,  about  five 
 miles  to  the  east  from  Llandovery.  He  did  not  confine  his 
 service  to  his  own  congregation,  but  often  travelled  far  and  near 
 to  preach  the  gospeL  After  the  death  of  Mr.  Henry  Maurice, 
 in  1682,  he  had  for  some  years  the  sole  pastoral  care  of  all  the 
 Nonconforming  churches  in  Brecknockshire,  and  though  as- 
 sisted by  a  number,  of  teaching  elders,  his  own  labours  must 
 have  been  excessive.  A  little  before  his  death,  he  told  his 
 friends  that  his  life  had  been  a  life  of  wonder.  The  day  that 
 he  fell  ill,  he  had  a  meeting  in  his  own  house  j  and  after 
 he  had  finished  the  service,  he  took  his  leave  of  the  people  in 
 a  familiar  way.  He  told  one  of  them  that  he  was  not  well,  and 
 desired  him  to  help  him  upstairs  to  his  study,  where  his  bed 
 was ;  upon  which  he  laid  himself  down,  and  spoke  no  more. 
 That  day  was  the  25th  of  January,  1699.  He  was  born, 
 ordained,  and  died,  on  the  25th  of  January. 
 
 By  his  death  the  Welsh  churches  lost  one  of  their  most  valu- 
 able ministers,  and  the  most  eminent  tutor,  after  the  death  of 
 Mr.  Samuel  Jones,  in  South  Wales.  Many  of  his  pupils  entered 
 the  ministry  and  other  professions,  several  of  whom  were  good 
 scholars,  and  became  useful  men  in  church  and  state.  As  a 
 preacher,  he  was  affectionate  and  awakening,  and  his  ministry 
 was  eminently  owned  of  God  for  the  conversion  of  souls.  He 
 was  highly  respected  by  all  that  knew  him,  as  a  gentleman,  a 
 scholar,  and  a  minister  of  the  gospel.  Dr.  Thomas,  Bishop 
 of  St.  David's,  always  treated  him  with  the  greatest  respect, 
 and  made  him  considerable  offers  if  he  would  have  conformed. 
 
NONCONFORMITY  IN  WALES. 
 
 287 
 
 Mr.  Protheroe  left  in  manuscript,  ready  for  the  press,  a  very- 
 valuable  work  in  the  Welsh  language.  It  was  published  in  1 7 14, 
 under  the  title,  "  Gemau  Doethineb,"  i.e.,  "  The  Gems  of 
 Wisdom,"  with  a  preface  by  Mr.  William  Evans,  tutor  of  the 
 Academy  at  Caermarthen,  and  one  of  the  author's  former 
 pupils.  The  work  consists  of  seven  hundred  select  sentences, 
 similar  to  those  in  Mason's  "Remains,"  with  several  short  essays 
 against  the  most  prevalent  sins  and  superstitious  customs  of 
 those  times.  This  peerless  small  volume  has  passed  through 
 several  editions,  and  is  one  of  the  best  uninspired  books  in  the 
 Welsh  language.  The  name  of  Rees  Prytherch  is  still  a  house- 
 hold word  in  South  Wales.1 
 
 It  is  worthy  of  notice  that  three  of  the  most  celebrated  cha- 
 racters connected  with  the  religion  and  the  religious  literature  of 
 Wales  have  lived  and  died  at  or  near  the  town  of  Llandovery, 
 in  three  successive  generations;  Rees  Prichard,  Rees  Prytherch, 
 and  William  Williams.  The  Songs  of  the  first,  the  Gems  of 
 the  second,  and  the  Hymns  of  the  third,  will  live  as  long  as  the 
 language  of  the  Cymry. 
 
 James  Owen. 
 
 Having  already  had  repeated  occasions  to  record  many  in- 
 teresting incidents  in  the  life  of  this  celebrated  minister,  the 
 following  sketch  must  therefore  be  brief. 
 
 James  Owen  was  born  November  1,  1654,  at  Bryn,  in  the 
 parish  of  Abernant,  near  Caermarthen.  He.^was  the  second 
 son  of  John  Owen,  a  person  of  repute  and  noted  integrity,  and 
 one  that  took  particular  care  to  give  his  children  a  pious  edu- 
 cation. Both  he  and  his  wife  were  zealous  church  people,  and 
 yet  their  large  family  of  nine  children  became  all  decided  and 
 conscientious  Nonconformists ;  of  whom  three — David,  James, 
 and  Charles — were  ministers.  James,  after  having  spent  some 
 time  at  a  country  school,  was  removed^  to  one  Mr.  Picton,  a 
 Quaker,  and  an  able  scholar,  who  taught  youth  in  Caermarthen 
 Castle ;  from  whence  he  was  removed  to  the  free  school  of  that 
 town,  then  under  the  care  of  Mr.  David  Phillips,  who  fitted 
 him  for  University  learning :  such  was  his  proficiency  there,  that 
 3  Palmer,  vol.  iii.  p.  500.    Evan's  preface  to  "kGemau  Doethineb." 
 
288 
 
 HISTORY  OF  PROTESTANT 
 
 he  soon  became  the  particular  favourite  of  his  tutor,  who  looked 
 upon  him  as  a  most  promising  youth.  He  was  always  observed, 
 even  while  at  inferior  schools,  to  be  of  a  solid  and  studious 
 temper.  It  was  usual  with  him  to  sit  up  late  at  his  book,  not 
 only  to  prepare  his  task  for  the  ensuing  day,  but  to  review  and 
 rivet  more  firmly  in  his  mind  the  performances  of  the  day  past. 
 This  was  looked  upon  by  many  as  a  sure  presage  of  that  eminence 
 at  which  he  afterwards  arrived,  even  in  the  opinion  of  his  very 
 enemies. 
 
 From  the  early  age  of  thirteen  play  and  childish  diversions 
 with  him  lost  all  their  charms ;  and  he  refrained  from  them 
 altogether.  His  thirst  after  learning  was  so  great,  that  he 
 applied  to  it  with  the  greatest  avidity ;  knowing  that  there  is 
 no  fruit  in  autumn  where  there  has  been  no  budding  in  the 
 spring.  It  was  about  this  time  that  he  first  heard  a  Dissenting 
 minister  preach;  the  text  was  Malachi  iv.  i.  The  deep  impres- 
 sion which  the  sermon  made  upon  his  mind  issued  in  his  con- 
 version, and  he  became  a  very  remarkable  instance  of  early 
 piety.  Having  finished  his  classical  studies,  he  went  for 
 instruction  in  academical  learning  to  Mr.  Samuel  Jones,  of 
 Brynllwarch,  Glamorganshire.  Here  he  went  through  the  whole 
 course  of  philosophy,  was  a  very  close  student,  and  so  remark- 
 ably improved  his  time  as  to  receive  from  his  learned  tutor  the 
 character  of  an  indefatigable  student.  He  would  also  often 
 add,  that  this  pupil  was  more  ready  to  learn  than  he  was  to 
 teach,  and  that  he  knew  no  insuperable  difficulties  in  the  pur- 
 suit of  knowledge. 
 
 After  having  finished  his  studies  at  Brynllwarch,  he  spent 
 some  time  in  the  instruction  of  youth;  and  then  went  on  a 
 visit  to  his  godfather,  Mr.  James  Howell,  a  minister  of  the 
 Established  Church,  where  he  stayed  sixteen  months.  Mr. 
 Howell  did  all  in  his  power  to  persuade  him  to  conform,  but 
 without  success.  He  studied  the  point  with  real  impartiality, 
 being  very  solicitous  to  find  out  the  truth,  and  equally  willing 
 to  be  determined  by  its  force  either  way ;  but  upon  the  whole 
 his  doubts  increased,  and  he  became  a  confirmed  Noncon- 
 formist. His  Nonconformity  was  with  him  a  real  matter  of 
 conscience,  and  the  effect  of  the  most  mature  deliberation. 
 
NONCONFORMITY  IN  WALES. 
 
 289 
 
 He  had  no  external  inducements  to  join  the  Nonconformists. 
 His  parents  were  rigid  Conformists,  and  he  saw  all  the  prefer- 
 ments engrossed  by  the  Church,  and  that  the  Nonconformists 
 were  a  company  of  ridiculed,  reproached,  and  oppressed  people. 
 He  could  promise  to  himself  nothing  but  scorn  and  shame, 
 poverty  and  prisons,  in  joining  them ;  but  as  their  way  appeared 
 to  him  to  be  the  most  agreeable  to  Scripture,  he  resolved  to 
 follow  it. 
 
 His  perplexing  doubts  being  effectually  dissipated,  he  re- 
 sumed his  studies  with  his  wonted  eagerness,  and  now  made 
 them  all  preparatory  to  the  sacred  office.  His  abilities  for  the 
 ministry  were  very  considerable ;  nor  was  he  less  remarkable 
 for  his  serious  and  undissembled  piety,  which  soon  attracted 
 the  veneration  of  all  good  men,  especially  the  Nonconformists, 
 among  whom  he  was  now  admitted  to  preach  as  a  candidate. 
 He  entered  upon  that  work  when  he  was  very  young,  and  when 
 there  was  a  vigorous  enforcing  of  the  penal  laws  against  Pro- 
 testant Nonconformists.  Yet  the  certain  prospects  of  bonds 
 and  imprisonments  in  the  exercise  of  his  ministry  did  not  at 
 all  terrify  him ;  his  terror  proceeded  rather  from  a  sense  of  the 
 importance  of  the  work  in  which  he  was  now  going  to  engage. 
 He  began  to  preach  at  Swansea,  in  Glamorganshire,  as  an 
 assistant  to  the  apostolic  Stephen  Hughes.  His  rare  abilities 
 soon  attracted  notice,  and  proceedings  were  immediately  com- 
 menced against  him  in  the  Ecclesiastical  Court.  About  this 
 time  Mr.  Henry  Maurice  paid  a  very  particular  attention  to 
 him.  Seeing  that  he  was  in  danger  every  day  of  being  cast 
 into  prison,  and  that  the  service  of  such  a  promising  young 
 man  was  greatly  needed  in  Caernarvonshire,  his  native  county, 
 he  urgently  pressed  him  to  go  there.  Mr.  Stephen  Hughes, 
 under  those  peculiar  circumstances,  reluctantly  consented  to 
 part  with  his  highly  valued  young  friend.  When  Mr.  Owen, 
 reached  North  Wales,  he  took  up  his  residence  at  Bodwell,, 
 near  Pwllheli.  His  ministry  proved  remarkably  acceptable, 
 there,  but  his  usefulness  in  a  short  time  so  excited  the  rage 
 of  persecutors,  that  his  friends,  within  about  nine  months  after 
 his  coming  among  them,  in  order  to  save  his  valuable  life,, 
 thought  advisable  to  convey  him  by  night  to  Bronycludwr,  in 
 
 20 
 
290 
 
 HISTORY  OF  PROTESTANT 
 
 Merionethshire,  the  residence  of  the  excellent  Hugh  Owen. 
 He  stayed  at  that  place  for  some  time,  and  was  earnestly 
 invited  to  settle  there  as  Mr.  Owen's  assistant,  but  the  violence 
 of  persecution  compelled  him  to  leave. 
 
 In  November,  1676,  he  had  a  call  to  Swiney,  near  Oswes- 
 try, where  he  settled  as  chaplain  to  Mrs.  Baker,  of  that  place, 
 a  lady  of  eminent  piety ;  and  he  preached  to  a  congregation 
 of  serious  people  in  and  about  Oswestry,  who  had  for  thirty 
 years  enjoyed  the  labours  of  the  worthy  Rowland  Nevet,  who 
 died  December,  1675.  After  he  had  preached  for  some  time 
 as  a  probationer  with  acceptance,  he  was  solemnly  set  apart 
 for  the  ministry  in  October,  1677,  and  had  this  honourable 
 testimony  given  him  by  his  ordainers  : — "That  he  was  a  young 
 man  well  qualified  for  that  great  work ;  and  that  they  believed 
 he  would  be  an  eminent  instrument  to  propagate  the  gospel, 
 do  good  to  souls,  and  advance  the  kingdom  of  our  Lord  Jesus." 
 All  which  was  afterwards  confirmed  and  verified. 
 
 On  the  17th  of  November,  1679,  he  was  married  at  Oswestry 
 to  Mrs.  Sarah  George,  who  appears  to  have  been  a  person  of 
 eminent  piety,  and  every  way  worthy  of  such  a  husband.  By 
 her  he  had  seven  children,  only  two  of  whom  survived  him. 
 She  died  in  January,  1692. 
 
 About  the  time  of  his  marriage,  the  meeting  which  used  to 
 be  at  Swiney  was  removed  to  Oswestry,  where  he  himself 
 appears  to  have  then  taken  up  his  abode,  and  where  he 
 continued  above  twenty  years  labouring  in  the  word  and 
 doctrine,  with  a  very  small  congregation  and  but  little  en- 
 couragement. But  if  he  did  not  succeed  so  well  in  the  town 
 of  Oswestry,  he  had  the  pleasure  of  being  instrumental  in 
 gathering  several  congregations  in  the  adjacent  parts  of  North 
 Wales.  His  settlement  here  brought  him  into  an  intimate 
 acquaintance  with  the  venerable  Philip  Henry,  who  greatly 
 valued  him,  and  was  as  greatly  valued  by  him.  Him  he 
 consulted  on  all  occasions  as  a  father  and  friend,  and  he  was 
 in  many  ways  helpful  to  his  improvement,  especially  by  con- 
 firming him  in  those  principles  of  moderation  for  which  Mr. 
 Henry  was  so  eminently  distinguished. 
 
 In  the  year  1693  he  married  his  second  wife,  who  was  the 
 
NONCONFORMITY  IN  WALES. 
 
 291 
 
 widow  of  Alderman  R.  Edwards,  of  Oswestry.  She  died  in 
 August,  1699.  August  12,  1700,  he  was  married  to  Mrs. 
 Elizabeth  Hough,  widow  of  Mr.  John  Hough,  of  Chester,  and 
 daughter  of  John  Wynne,  Esq.,  of  Coperlemy,  in  Flintshire. 
 
 In  1696  he  had  a  pressing  invitation  to  remove  to  a  wealthy, 
 liberal,  and  large  congregation  in  Manchester,  which  he  de- 
 clined. In  1699  he  had  another  invitation  from  the  same 
 town,  and  one  also  from  Shrewsbury.  At  the  earnest  recom- 
 mendation of  the  ministers  of  the  county  he  reluctantly  complied 
 with  the  latter,  and  removed  early  in  the  year  1700.  His 
 principal  reason  for  preferring  Shrewsbury  to  Manchester  was 
 its  being  nearer  to  Wales.  He  always  felt  it  to  be  his  duty  and 
 privilege  to  do  all  the  good  in  his  power  to  his  fellow-country- 
 men.   A  more  patriotic  man  never  lived. 
 
 Soon  after  his  removal  to  Shrewsbury,  if  not  before  he  had 
 left  Oswestry,  he  set  up  an  academy  for  the  instruction  of 
 candidates  for  the  ministry;  and  the  benefit  of  the  Welsh 
 churches  seems  to  have  been  the  chief  object  he  had  in  view 
 in  doing  so.  Several  Welsh  ministers  were  educated  under 
 him ;  amongst  others,  his  nephew,  Mr.  Jeremiah  Owen,  and 
 Mr.  Thomas  Perrot,  afterwards  tutor  at  Caermarthen.  His 
 qualifications  for  the  responsible  orifice  of  tutor  were  of  the 
 highest  order.  In  addition  to  his  seraphic  piety,  ministerial 
 efficiency,  gentlemanly  deportment,  and  punctual  habits,  he 
 occupied  the  first  rank  among  his  learned  contemporaries  as 
 a  scholar. 
 
 Beside  an  accurate  knowledge  of  the  Latin,  Greek,  and  the 
 Hebrew,  he  is  said  to  have  been  no  mean  proficient  also  in 
 the  Arabic,  Syriac,  Saxon,  and  French  languages,  not  to  men- 
 tion his  thorough  and  critical  acquaintance  with  the  English 
 and  Welsh  tongues.  In  divinity  and  ecclesiastical  history 
 likewise,  as  well  as  logic,  and  other  arts  and  sciences,  he  had 
 confessedly  attained  to  eminence. 
 
 His  studious  habits,  close,  intense,  and  incessant  application 
 to  literary  pursuits,  had  brought  on,  at  an  early  period  of  his 
 life,  that  dreadful  disorder,  the  stone.  He  had  often  had  most 
 violent  attacks  of  it  for  thirty  years,  but  at  length  they  proved 
 -fatal.    He  died  on  the  8th  of  April,  1706,  aged  52  years,  and 
 
HISTORY  OF  PROTESTANT 
 
 was  buried  on  the  nth,  in  St.  Chad's,  Shrewsbury.  Mr. 
 Matthew  Henry  preached  his  funeral  sermon.  He  was  con- 
 fined to  his  bed  for  only  a  week.  In  the  afternoon  of  the 
 Lord's  day,  April  ist,  he  preached  from  those  words — "The 
 just  shall  live  by  faith,"  and  that  was  the  last  sermon  he  ever 
 preached.  On  his  death-bed  he  expressed  his  satisfaction  that 
 he  had  lived,  and  was  then  dying,  in  his  Nonconformity.  Mr. 
 Henry,  in  his  funeral  sermon,  thus  describes  the  heavenly 
 frame  in  which  he  closed  his  valuable  life  on  earth : — "  His 
 solemn  farewell  to  his  children  and  pupils,  the  good  counsel 
 he  gave  them,  the  blessing  with  which  he  blessed  them  in  the 
 name  of  the  Lord,  and  the  testimony  he  bore  with  his  dying 
 lips  to  the  good  ways  of  God  wherein  he  had  walked,  I  hope 
 they  will  never  forget;  and  that  particularly  they  and  we  ever 
 remember  and  practise  what  he  said,  after  many  other  good 
 counsels,  should  be  the  last  and  great  thing  he  would  recom- 
 mend to  them,  and  that  was  humility.  '  It  is,'  said  he,  1  one  of 
 the  brightest  ornaments  of  a  young  minister  to  be  humble.' 
 The  words  of  God,  which  he  had  made  his  songs  in  the  house 
 of  his  pilgrimage,  were  his  delightful  entertainment  when  his 
 tabernacle  was  in  taking  down.  How  pleasantly  did  he 
 triumph  then,  in  the  words  of  blessed  Paul — '  I  know  whom 
 I  have  believed,  and  that  he  is  able  to  keep  what  I  have 
 committed  unto  him  against  that  day.' 
 
 "  When  he  was  asked  in  his  illness  whether  he  would  have 
 some  of  his  friends  sent  for  to  keep  him  company,  he  answered 
 — 1  My  fellowship  is  with  the  Father,  and  with  his  Son  Jesus 
 Christ ;  and  he  that  is  not  satisfied  with  that  company,  does 
 not  deserve  it.'  Another  time,  being  asked  would  he  not  be 
 glad  to  see  his  brother  from  Warrington,  for  whom  he  had  an 
 entire  affection,  he  replied — 1 1  know  no  man  after  the  flesh  ; 
 my  elder  Brother  is  in  heaven,  who  is  the  first-born  among 
 many  brethren.'  Thus  he  seemed  to  be  taken  up  with  heaven,, 
 before  he  was  taken  up  to  heaven. 
 
 "  Coming  to  himself  again  once  after  a  fit,  in  which  those 
 about  him  thought  he  was  departing,  he  asked,  1  Have  I  not 
 finished  yet?  I  thought  I  should  have  finished  now.'  Thus, 
 did  he,  with  the  sucking  child,  play  upon  the  hole  of  the  aspr 
 
NONCONFORMITY  IN  WALES. 
 
 293 
 
 and,  with  the  weaned  child,  put  his  hand  upon  the  cockatrice's 
 den  j  knowing  that  death  itself  cannot  hurt  or  destroy  in  all  the 
 holy  mountain. 
 
 "  Overhearing  his  dear  and  affectionate  yoke-fellow  bemoan- 
 ing herself,  and  saying,  1  O  this  is  a  sad  day  / '  being  the  Lord's 
 day,  and  some  few  hours  before  he  died,  he  replied,  with  some 
 show  of  resentment,  1 A  sad  day  do  you  call  it  ?  no,  it  is  not  a 
 sad  day,  I  thank  God ;  it  is  a  comfortable  day  to  me.'  And  it 
 was  observed  that  he  departed  with  a  smiling  countenance. 
 
 "  As  he  found  himself  drawing  near  to  his  end,  he  was  ever 
 and  anon  lifting  up  his  heart  to  God,  in  such  devout  and  pious 
 breathings  as  these  :  '  Blessed  be  God  for  Jesus  Christ.  How 
 long,  Lord,  holy  and  true  ?  Come,  Lord  Jesus,  come  quickly. 
 Lord  Jesus,  receive  my  spirit.  Father,  into  thy  hands  I  com- 
 mit my  spirit'  And  not  long  before  he  departed,  'Now  let 
 the  blessed  angels  come  and  do  their  office.' 
 
 "  Thus,  my  brethren,  thus  he  finished  his  course  j  this  was 
 the  end  of  his  conversation.  In  such  a  heavenly  temper  as 
 this  he  removed  to  the  world  of  spirits,  as  one  who  was  already 
 acquainted  with  that  world,  and  longed  to  be  better  acquainted 
 with  it.  Blessed  be  God,  who  thus  crowned  His  own  work  in 
 him,  and  brought  forth  the  top  stone  of  that  blessed  building 
 with  shoutings;  and  let  us  cry,  Grace,  grace  to  it." 
 
 Mr.  Owen  was  the  author  of  several  works  in  both  the  Welsh 
 and  the  English  languages.  The  following  is  a  list  of  most,  if 
 not  all  of  them  : — In  Welsh — i.  Trugaredd  a  Barn,  i.e.,  Mercy 
 and  Judgment,  1687.  2.  Infant  Baptism  from  Heaven,  1693 
 3.  A  small  pamphlet  on  the  duties  of  Ministers  and  People 
 probably  published  in  1693.  4.  A  translation  of  the  Assem- 
 bly's Catechism,  1701.  5.  A  reply  to  Keach  and  others,  on 
 Baptism,  1701.  His  English  works  are — 1.  A  Plea  for  Scrip- 
 ture Ordination,  proving  the  validity  of  ordination  by  presbyters, 
 without  diocesan  Bishops,  1694.  2.  A  Thanksgiving  Sermon, 
 on  occasion  of  the  deliverance  of  King  William  from  the 
 Assassination  Plot,  1696.  3.  A  defence  of  his  Plea  against 
 Mr.  T.  Gipps,  1697.  4.  Remarks  on  a  Sermon  of  the  same 
 Mr.  Gipps,  1697.  5.  A  further  Vindication  of  the  Dissenters 
 from  the  same  gentleman's  unjust  accusations,  1699.    6.  A 
 
294 
 
 HISTORY  OF  PROTESTANT 
 
 reply  to  the  said  Mr.  Gipps'  letter  to  a  friend,  1699.  7.  An. 
 introduction  to  Mr.  Delme's  method  of  preaching,  1701.  8. 
 Moderation  still  a  Virtue;  in  defence  of  occasional  conformity,. 
 1703.  9.  Moderation  still  a  virtue,  1704.  10.  The  History 
 of  the  Consecration  of  Altars,  Temples,  and  Churches,  1706. 
 
 11.  Vindiciae  Britannicas  ;  in  answer  to  the  Bishop  of  Worcester. 
 
 12.  History  of  Image  Worship,  1709.  13.  History  of  Ordina- 
 tion, completed  and  published  by  his  brother,  Dr.  Charles 
 Owen.  14.  The  account  of  the  Welsh  ejected  Ministers,  in 
 Calamy  was  also  written  by  Mr.  Owen. 
 
 Mr.  Owen's  eldest  brother,  David,  was  pastor  of  the  church 
 at  Henllan,  Caermarthenshire,  from  1696  to  17 10.  He  died 
 on  the  7th  of  October,  in  that  year,  aged  59.  Of  his  early 
 history  we  know  nothing.  He  was  succeeded  at  Henllan 
 by  his  son,  Jeremiah  Owen,  who,  as  we  have  seen,  studied 
 under  his  uncle  at  Shrewsbury.  His  pastorate  at  Henllan  was 
 very  short,  not  more  than  four  or  five  years.  In  his  reply  to 
 Mr.  Matthias  Maurice  he  refers  to  his  dismissal.  Whatever 
 was  the  cause  of  it,  he  acquits  the  church  from  any  blame  in 
 the  matter,  and  attributes  it  wholly  to  himself.  He  was 
 teaching  a  school  in  London  in  17 18;  a  minister  at  Petworth 
 from  1721  to  1726;  at  Barnet  from  1726  to  1732  ;  at  Princes 
 Risborough,  Bucks,  from  1733  to  1744;  and  from  there  he 
 emigrated  to  America,  where  he  died.  We  have  not  been  able 
 to  ascertain  the  time  of  his  death.  This  is  all  we  know  of  his 
 history.  He  was  a  most  clever  and  talented  man,  but  it  seems 
 that  he  was  deficient  in  either  morality  or  prudence.  Besides 
 his  forementioned  remarks  on  Mr.  M.  Maurice's  account  of 
 the  controversy  at  Henllan,  he  also  published,  in  1733,  a  most 
 valuable  essay  in  the  Welsh  language,  on  the  duty  of  churches 
 to  pray  for  their  ministers.  He  published  several  pamphlets 
 in  the  English  language  as  well. 
 
 Charles  Owen,  D.D.,  was  Mr.  James  Owen's  youngest  brother 
 and  biographer.  He  was  for  about  fifty  years  pastor  of  the 
 Presbyterian  congregation  at  Warrington,  and  was  also  the 
 tutor  of  an  academy  there.  Besides  publishing  and  completing 
 some  works  which  his  brother  had  left  in  manuscript,  he  also 
 wrote  his  life,  several  controversial  tracts,  and  a  very  valuable 
 
NONCONFORMITY  IN  WALES. 
 
 295 
 
 volume,  entitled  "The  Wonders  of  Redeeming  Love."  He 
 died  at  an  advanced  age  in  the  beginning  of  the  year  1746. 
 
 Daniel  Williams,  D.D. 
 
 Though  this  eminent  person  never  exercised  his  ministry  in 
 Wales,  yet  being  a  Welshman,  and  having  done  more  by  his 
 princely  bequests  to  support  the  Nonconforming  ministry  and 
 education  in  the  Principality  than  any  other  individual  from 
 his  days  to  the  present  time,  he  demands  a  respectful  notice 
 in  a  history  of  Welsh  Nonconformity. 
 
 He  was  born  at  Wrexham,  in  Denbighshire,  in  1643  or 
 1644.  As  the  pious  and  popular  Morgan  Lloyd  was  the  pastor 
 at  Wrexham  during  the  first  fifteen  years  of  Dr.  Williams's 
 life,  we  may  take  for  granted  that  he  was  indebted  to  him  for 
 a  great  part  of  his  early  instruction,  in  the  principles  of  Evan- 
 gelical religion  and  Nonconformity.  He  was  seriously  disposed 
 from  his  youth,  and  was  one  of  the  first  of  the  rising  generation 
 who  entered  the  ministry  after  the  ejectment  in  1662.  He 
 says  of  himself,  "  That  from  five  years  old  he  had  no  employ- 
 ment but  his  studies ;  and  that  by  nineteen  he  was  regularly 
 admitted  a  preacher."  He  openly  confessed  himself  a  Non- 
 conformist at  a  time  when  he  could  have  no  prospect  whatever 
 of  any  worldly  gain  or  honour  by  it,  but  quite  the  contrary. 
 
 When  he  had  spent  a  few  years  in  preaching,  as  an  occasional 
 supply,  in  several  parts  of  England,  where  he  was  continually 
 exposed  to  persecution,  Providence  very  seasonably  opened  his 
 way  to  a  sphere  of  usefulness  and  comparative  safety  in  Ireland. 
 The  pious  Lady  Wilbraham,  of  Weston,  in  Shropshire,  whom 
 he  occasionally  visited,  introduced  him  to  the  Countess  of 
 Meath,  who  appointed  him  her  chaplain.  Some  time  after 
 he  went  over  to  Ireland,  he  was  invited  to  the  pastoral  office 
 over  the  congregation  which  met  in  Wood  Street,  Dublin. 
 He  discharged  the  duties  of  his  office  here  with  unusual 
 acceptance  for  nearly  twenty  years.  While  in  Dublin,  he 
 married  his  first  wife,  who  was  not  only  a  lady  of  distinguished 
 wisdom  and  piety,  but  of  an  honourable  family  and  considerable 
 wealth. 
 
 Owing  to  the  threatening  state  of  things  in  Ireland,  in  1687 
 
296 
 
 HISTORY  OF  PROTESTANT 
 
 he  returned  to  England,  and  took  up  his  residence  in  London. 
 His  talents,  activity,  and  wealth  soon  raised  him  to  a  conspicu- 
 ous position  among  the  Nonconformists  of  the  metropolis.  In 
 the  year  1688  he  was  chosen  pastor  of  a  numerous  congregation 
 in  Hand  Alley,  Bishopsgate  Street,  in  which  office  he  continued 
 till  his  death,  which  occurred  January  26,  17 16. 
 
 For  many  years  he  was  one  of  the  leading  men,  among  the 
 metropolitan  ministers,  in  every  public  movement.  The  violent 
 agitation  occasioned  by  his  writings  against  the  Ultra-Calvinis- 
 tic,  or  Antinomian  views  of  Dr.  Crisp,  is  so  well  known,  that 
 we  need  not  give  any  account  of  it.  He  was  most  unchristianly 
 treated  by  his  opponents  in  that  controversy,  which  lasted  for 
 seven  years,  but  he  bore  everything  with  becoming  equanimity 
 and  courage,  and  his  congregation  adhered  to  him  with  unshaken 
 fidelity  and  affection. 
 
 Principal  Carstairs  sent  him  from  Scotland,  in  1709,  a 
 diploma  of  D.D.,  inclosed  in  a  silver  box.  He  was  twice 
 married,  and  had  large  fortunes  with  both  wives ;  but  though 
 elevated  from  obscurity  and  comparative  poverty  to  the  highest 
 honours  and  affluence,  a  transition,  which  to  many  has  proved 
 fatal,  only  increased  his  zeal  for  the  interests  of  religion,  and 
 the  ardency  of  his  desire  to  do  good. 
 
 Having  no  family,  he  bequeathed  the  bulk  of  his  property 
 for  various  religious  and  benevolent  purposes,  a  considerable 
 amount  of  which  is  appropriated  to  the  promotion  of  religion 
 and  education  among  the  Nonconformists  in  Wales.  In  the 
 introduction  to  his  will  he  expresses  himself  thus : — "  As  to 
 my  worldly  estate,  wherewith  God  has  so  wonderfully  blessed 
 me,  and  what  I  have  used  with  moderation  as  to  myself,  that 
 I  might  be  the  more  useful  to  others,  both  in  my  life  and  after 
 my  death,  I  dispose  thereof  as  follows,  &c."  The  benefits 
 conferred  exclusively  upon  Wales  were  the  following  : — 
 
 To  the  Rev.  Mr.  Kenrick,  of  Wrexham,  and  his  £ 
 
 successors      ....       per  annum  10 
 
 Towards  teaching  25  poor  children  at  Wrexham  15 
 Ditto,  20  each  at  six  other  places  in  North 
 
 Wales  ....  ...  48 
 
NONCONFORMITY  IN  WALES.  297 
 
 Support  of  students  at  Caermarthen,  under  Mr.  £ 
 William  Evans  and  his  successors  ...  10 
 
 One-eighth  of  surplus  in  the  hands  of  the  Trus- 
 tees towards  apprenticing  poor  boys,  to  be 
 elected  from  the  Welsh  schools  supported  by 
 the  Trust 1  Fluctuating. 
 
 One-third  of  surplus  to  assist  educated  ministers, 
 of  sound  judgment  and  sober  principles — two- 
 thirds  for  ministers  in  North  Wales,  and  one- 
 third  for  those  in  South  Wales     .       .       .  Fluctuating. 
 
 Mrs.  Roberts,  of  Wrexham,  the  testator's  sister  and  heir-at- 
 law,  disputed  the  Will,  on  the  ground  that  the  interlineations 
 in  the  Will  and  the  codicil  thereto  had  not  been  attested.  She 
 did  that,  not  from  a  covetous  desire  to  appropriate  the  property 
 to  her  own  private  use,  but  from  a  conviction  that  her  brother 
 had  not  left  a  sufficient  portion  of  his  large  estate  for  the 
 exclusive  benefit  of  his  native  country.  She  therefore  gene- 
 rously proposed  to  give  up  whatever  claim  she  might  have  in 
 the  property,  on  condition  that  the  Trustees  would  give  £60 
 a  year  more  than  the  Will  specified  for  charitable  purposes  in 
 Wales;  under  these  circumstances,  the  Trustees,  having  ob- 
 tained the  sanction  of  the  Court  of  Chancery,  engaged  for 
 themselves  and  their  successors  to  pay  Mrs.  Roberts,  for  her 
 life,  and  after  her  death  to  such  persons  as  she  would  appoint, 
 £60  per  annum,  out  of  the  rents  and  profits  of  the  Testator's 
 estate.  This  annuity  of  £60  has  accordingly  been  paid  ever 
 since  to  Trustees  in  North  Wales,  who  distribute  the  sum 
 among  a  certain  number  of  ministers  in  that  part  of  the 
 Principality. 
 
 Dr.  Williams's  Trustees  have  always  acted  under  the  direction 
 of  the  High  Court  of  Chancery.  Under  various  orders  of  the 
 Court,  the  sums  appropriated  to  the  education  of  poor  children 
 in  Wales  have  been  raised  from  time  to  time.  The  payments 
 made  exclusively  to  Wales  at  the  present  time  are  as  follows  : — 
 
 1  The  apprentice  fees  have  been  discontinued,  and  the  money  applied 
 other  benevolent  purposes  of  the  Trust. 
 
298 
 
 HISTORY  OF  PROTESTANT 
 
 £ 
 
 School  at  Wrexham 
 
 per  annum 
 
 55 
 
 Endowed  School  for  Girls  at  Dolgelly  . 
 
 300 
 
 Caermarthen  College  not  exceeding 
 
 100 
 
 North  Wales  Ministers  about 
 
 180 
 
 Minister  at  Wrexham 
 
 10 
 
 South  Wales  Ministers 
 
 JJ 
 
 90 
 
 Roberts's  Trustees  for  Ministers  in  North 
 
 Wales  
 
 )) 
 
 60 
 
 The  Glasgow  and  Divinity  Scholarships 
 
 are  equally  open  tO' 
 
 Wales  as  to  England. 
 
 In  addition  to  these  sums,  the  Trustees  make  annual  grants 
 of  Bibles  and  other  religious  books  for  distribution  in  the 
 Principality,  and  also  certain  sums  of  money  to  the  widows  of 
 ministers ;  so  that  Wales  annually  receives  from  Dr.  Williams's 
 bequests  a  sum  not  much  under  eleven  hundred  pounds. 
 The  library  in  Grafton  Street,  Gower  Street,  near  University 
 College,  London,  his  valuable  works  in  six  octavo  volumes, 
 and  his  various  charities,  will  perpetuate  and  endear  the 
 memory  of  this  benevolent  Welshman  to  the  friends  of  religion, 
 education,  and  literature,  from  generation  to  generation. 
 
 Daniel  Phillips. 
 
 He  was  a  native  of  Caermarthenshire,  and  was  educated  for 
 the  ministry  under  Mr.  Samuel  Jones,  Brynllwarch.  In  his 
 youth  he  was  wild  and  thoughtless.  His  conversion  took 
 place  under  the  following  circumstances  : — One  Lord's  day, 
 he  and  one  of  his  vain  companions,  to  gratify  their  curiosity, 
 agreed  to  go  to  hear  a  sermon.  At  the  close  of  the  service 
 his  companion  said  to  him — "  Now  let  us  go  to  such  and  such 
 a  place,  to  have  some  enjoyment !  "  "  My  friend,"  replied  he, 
 "  have  you  not  heard  what  the  preacher  said  about  sin  and  its 
 dreadful  consequences  ?  I  dare  not  go  on  any  farther  in  my 
 wicked  ways ! "  From  that  day  he  parted  for  ever  with  his 
 associates  in  sin,  and  cast  his  lot  among  the  despised  and 
 persecuted  people  of  God.  His  piety  and  extraordinary  gifts 
 soon  attracted  the  notice  of  his  religious  friends,  who  urged 
 
NONCONFORMITY  IN  WALES. 
 
 299 
 
 him  to  devote  himself  to  the  work  of  the  Christian  ministry. 
 After  studying  for  some  years  under  Mr.  Jones,  he  received  a 
 pressing  invitation  to  go  to  North  Wales,  and  settle  as  pastor 
 of  the  Nonconforming  church  at  Pwllheli.  He  complied  with 
 it,  and  settled  there  in  1684;  but  owing  to  the  violence  of 
 persecution,  he  was  not  publicly  ordained  till  1688.  He  took 
 up  his  abode  at  Gwynfryn,  a  respectable  farmhouse  near  the 
 town  of  Pwllheli.  Soon  after  he  married  the  widow  of  the 
 celebrated  Henry  Maurice,  and  by  his  marriage  became  the 
 proprietor  of  that  farm. 
 
 Such  was  the  prejudice  and  enmity  of  the  people  of  that 
 country  then  to  religion  and  religious  men,  that  he  could  not 
 get  a  servant  in  the  whole  country,  but  such  reprobate 
 characters  as  no  one  else  would  have  employed.  He  was 
 at  one  time  necessitated  to  take  into  his  service  a  rude  and 
 unruly  person,  who  would  often  curse  and  swear  in  his  hearing. 
 Mr.  Phillips  being  in  the  habit  of  retiring  to  his  room  for 
 private  prayer,  curiosity  one  day  induced  this  servant  to  go 
 to  the  door  to  ascertain  what  he  was  doing  there.  Looking 
 through  the  keyhole,  she  saw  him  on  his  knees,  and  the  big 
 tears  trickling  down  his  face.  Daringly  impious  as  she  was, 
 that  sight  overpowered  her,  and  from  that  hour  she  became  a 
 changed  character.  Some  time  after,  she  joined  the  church,, 
 and  became  a  consistent  and  useful  member. 
 
 Mr.  Phillips  was  a  very  active  and  courageous  person. 
 Notwithstanding  the  persecuting  spirit  of  the  people,  as  soon 
 as  the  Act  of  Toleration  came  in  force,  he  availed  himself  of 
 its  provisions,  and  recorded  a  house  for  preaching  in  the  town 
 of  Caernarvon,  and  two  or  three  houses  in  the  island  of 
 Anglesea.  After  an  active  and  successful  pastorate  of  thirty- 
 eight  years,  he  finished  his  course  in  1722.  His  widow,  who 
 probably  was  his  second  wife,  married  his  successor,  Mr.  John 
 Thomas.  His  two  sons  were  in  the  ministry,  and  three  of  his 
 four  daughters  were  married  to  ministers.  His  descendants, 
 some  of  whom  are  the  seventh  generation  from  him,  are 
 numerous  in  Wales,  England,  and  America.  Most  of  them 
 are  eminently  religious,  and  from  his  days  to  the  present  time 
 no  less  than  fifteen  of  the  family  have  been  in  the  ministry.1 
 
 1  "  Drych  yr  Amseroedd,"  pp.  34,  35.    Thompson's  MS. 
 
300 
 
 HISTORY  OF  PROTESTANT 
 
 James  Davies, 
 
 Generally  known  by  his  bardic  name,  logo  ab  Dewi,  was 
 born  at  Llandyssil,  Cardiganshire.  He  resided  for  many  years 
 near  Pencadair,  Caermarthenshire ;  and  during  the  latter  part 
 of  his  life  at  Llanllawddog,  in  the  same  county,  where  he  died 
 on  the  24th  of  September,  1722,  in  the  74th  year  of  his  age. 
 He  joined  the  church  at  Pencadair  during  Mr.  Stephen 
 Hughes's  pastorate,  and  adorned  his  profession  by  a  holy  and 
 useful  life  to  the  close  of  his  earthly  career.  He  was  a  cele- 
 brated Welsh  poet.  Several  of  his  compositions  were  published 
 in  his  lifetime,  and  some  volumes  of  them  are  still  in  manuscript. 
 He  translated  six  or  seven  useful  works  from  English  into 
 Welsh,  among  which  are  Beveridge's  "Private  Thoughts," 
 1 717,  and  Bunyan's  "Come  and  Welcome,"  17 19.  His 
 character  is  thus  described  by  his  friend  and  neighbour, 
 Christmas  Samuel  : — "  Iago  ab  Dewi,  the  famous  translator, 
 died  after  eighteen  weeks'  sickness,  and  was  buried  at  Llan- 
 llawddog, the  27th  of  September,  1722.  He  was  a  very 
 considerable  man  \  a  man  of  few  words,  but  of  very  extensive 
 knowledge.  He  was  a  man  of  good  morals,  and  an  old, 
 experienced  Christian.  I  need  speak  no  more  of  him ;  his 
 works  will  praise  him  in  the  gates."  1 
 
 Abel  Morgan, 
 
 An  eminent  Antipsedobaptist  minister,  was  born  at  Alltgoch, 
 in  the  parish  of  Llanwenog,  Cardiganshire,  about  the  year  1673. 
 At  an  early  age  he  removed  to  the  neighbourhood  of  Aber- 
 gavenny, and  began  to  exercise  his  gifts  as  a  preacher  at 
 Llanwenarth  and  other  places  in  that  district,  in  the  19th  year 
 of  his  age.  In  1697  he  received  an  invitation  from  the  church 
 at  Blaenaugwent  to  settle  amongst  them  as  their  pastor,  but 
 for  some  reason  he  did  not  comply  with  it  till  1700,  when  he 
 was  ordained  there.  He  appears  to  have  been  a  person 
 brilliant  talents,  remarkable  devotedness,  weight  of  character, 
 and  free  from  the  narrow-mindedness  which  characterized  too 
 many  of  his  less  gifted  brethren  of  that  age.    Owing  to  some 
 
 1  Pantteg  Church  Record. 
 
NONCONFORMITY  IN  WALES. 
 
 301 
 
 troubles  in  the  church,  and  other  reasons,  he  made  up  his  mind 
 in  17 1 1  to  emigrate  to  Pennsylvania,  in  America,  where  many 
 of  his  relations  and  fellow-countrymen  had  settled.  On  the 
 28th  of  September,  accompanied  by  his  family  and  some  of 
 his  religious  friends,  he  took  a  ship  at  Bristol,  and  after  a 
 perilous  voyage  of  twenty-two  weeks  he  landed  in  America,  but 
 his  beloved  wife  and  one  of  his  children  died  at  sea.  His 
 friends  in  Pennsylvania  received  him  with  open  hearts  and 
 arms,  and  his  settlement  amongst  them  proved  very  beneficial 
 to  the  infant  churches  in  that  colony,  which  were  made  up 
 chiefly  of  emigrants  from  Wales.  After  rendering  signal 
 service  to  the  cause  of  his  God,  and  the  denomination  of 
 which  he  was  an  ornament,  in  both  his  native  and  adopted 
 countries,  this  excellent  minister  was  removed  to  a  better 
 world  in  the  year  1722,  aged  49  years. 
 
 Mr.  Morgan,  before  he  left  Wales,  published  a  translation 
 of  the  "  Anti-psedobaptists'  Confession  of  Faith,"  and  an  edition 
 of  the  "  Assembly's  Catechism,"  with  the  questions  and 
 answers  respecting  baptism  altered  to  suit  the  views  of  his  own 
 denomination.  His  preface  to  this  work  evinces  his  charitable 
 disposition  towards  his  brethren  of  other  denominations,  and 
 his  ardent  desire  to  promote  religion  and  religious  education 
 among  his  fellow-countrymen.  He  left  many  valuable  works 
 in  manuscript.  Amongst  others,  a  "  Welsh  Concordance  to 
 the  Holy  Scriptures,"  which  was  published  at  Philadelphia  in 
 1730.  This  was  the  -first  work  of  the  kind  in  the  Welsh 
 language.1 
 
 Thomas  Baddy 
 
 Was  a  native  of  North  Wales,  but  of  what  part  we  have  not 
 been  able  to  find.  He  was  an  accomplished  scholar,  educated 
 under  Mr.  Richard  Frankland,  in  Yorkshire,  whose  school  he 
 entered  November  25,  1689,  and  Mr.  John  Owen,  of  Brony- 
 clydwr  was  admitted  there  the  same  day.  He  settled  as  pastor 
 of  the  Presbyterian  church  at  Denbigh  about  1693,  and 
 continued  to  exercise  his  ministry  there  till  his  death,  in  June, 
 1729.    His  congregation  was  not  large,  but  highly  respectable. 
 
 1  "  Hanes  y  Bedyddwyr, "  p.  220,  &c. 
 
302 
 
 HISTORY  OF  PROTESTANT 
 
 It  appears  that  he  was  a  gentleman  of  some  property,  occupying 
 a  higher  position  in  society  than  most  of  his  ministerial  brethren. 
 It  is  said  that  he  occasionally  wore  silver  spurs,  which  gave 
 offence  to  some  of  his  congregation,  who  thought  that  in  doing 
 so  he  conformed  too  much  to  the  fashions  of  the  irreligious 
 gentry.  When  he  was  informed  of  it,  he  said  "that  he  was 
 sorry  that  his  friends  should  have  put  into  their  hearts  to 
 grieve  them  what  he  only  put  on  his  heels."  Dr.  Charles 
 Owen  describes  him  as  "  a  very  humble  and  industrious 
 minister."  He  signally  served  his  generation  by  writing  and 
 translating  several  valuable  books,  such  as — i.  "  Sacramental 
 Hymns,"  1703.  2.  "A  Translation  of  Doolittle  on  the  Lord's 
 Supper,"  1703.  3.  A  Translation  of  "  Wadsworth  on  Self- 
 examination,"  17 13.  4.  A  Metrical  Version  of  "Solomon's 
 Song,"  with  Explanatory  Notes,  1725.  5.  A  Translation  of 
 "Dr.  D.  Williams's  Vanity  of  Childhood  and  Youth,"  1727. 
 His  son-in-law,  Mr.  Philip  Pugh,  a  respectable  merchant  at 
 Denbigh,  rendered  essential  service  to  the  cause  there  for 
 many  years  by  his  influence  and  purse.  The  site  of  the 
 present  chapel  is  his  gift  to  the  church.1 
 
 Matthias  Maurice. 
 
 This  eminent  person  was  born  in  the  parish  of  Llanddewi 
 Velfrey,  near  Narberth,  in  Pembrokeshire,  in  1684.  At  an 
 early  age  he  joined  the  church  at  Henllan,  then  under  the 
 pastoral  care  of  Mr.  David  Lewis  and  Mr.  David  Owen. 
 The  church,  soon  observing  in  him  indications  of  the  necessary 
 qualifications  for  the  ministry,  encouraged  and  assisted  him  to 
 enter  the  academy  at  Caermarthen,  under  the  presidency  of 
 Mr.  William  Evans.  While  Mr.  Maurice  was  a  student  at 
 Caermarthen,  Mr.  David  Lewis,  one  of  the  pastors  at  Henllan, 
 died,  and  soon  after  disputes  began  to  disturb  the  peace  of 
 the  church.  Having  already  given  some  account  of  this 
 unhappy  agitation,  we  need  not  repeat  it  here.  It  appears 
 that  Mr.  Maurice  for  some  time  did  not  side  with  either  party, 
 but  eventually  he  felt  it  to  be  his  duty  to  join  the  party  who 
 
 1  "  Hanes  Ymneillduaeth  gan  D.  Morgan,"  p.  532.  MS.  at  Dr.  Williams's 
 Library. 
 
NONCONFORMITY  IN  WALES. 
 
 advocated  high  Calvinistic  views,  and  the  Congregational 
 church  polity.  If  we  rightly  understand  the  confused  accounts 
 of  the  case,  which  Mr.  Maurice  and  Mr.  Jeremiah  Owen  have 
 left  us,  it  appears  that  two  secessions  took  place  from  the 
 church  at  Henllan.  The  first  in  1709,  when  the  seceders 
 formed  themselves  into  a  Congregational  church  at  Rhyd- 
 yceisiaid,  and  chose  Mr.  Lewis  Thomas  to  be  their  pastor; 
 the  second  in  1711,  when  Mr.  Maurice  and  Mr.  Henry 
 Palmer  were  the  leaders.  The  cause  of  the  second  secession 
 was  the  same  as  that  of  the  first — disagreement  in  doctrine, 
 discipline,  and  church  polity.  Mr.  Maurice  and  his  party 
 joined  the  newly  formed  society  at  Rhydyceisiaid,  and  for 
 a  short  time  exercised  his  gifts  there  as  an  assistant  to  the 
 pastor  j  but  a  circumstance  soon  occurred  which  led  to  his 
 removal  from  Wales  for  the  remaining  years  of  his  life.  That 
 singular  circumstance,  according  to  tradition,  and  the  tradition 
 is  partly  confirmed  by  Mr.  Jeremiah  Owen's  pamphlet,  was 
 this  : — Mr.  Maurice  being  at  Haverfordwest  on  some  business, 
 a  malicious  person  betrayed  him  into  the  hands  of  the  pressgang, 
 who  conveyed  him  in  a  ship  of  war  to  Woolwich,  or  some 
 place  in  the  vicinity  of  London.  When  there,  he  wrote  a 
 statement  of  his  case  to  one  of  the  London  ministers,  probably 
 Mr.  Thomas  Bradbury,  through  whose  influence  he  got  his 
 liberty.  We  suppose  that  this  must  have  occurred  in  the 
 year  17 12.  Some  friends  in  London  recommended  him  to  the 
 church  at  Olney,  in  Buckinghamshire,  where  he  was  chosen 
 pastor.  His  services  proved  remarkably  acceptable  to  this 
 church  ;  and  when  he  received  an  invitation  from  the  church 
 at  Rowell,  Northamptonshire,  in  November,  17 14,  they  were 
 so  reluctant  to  part  with  him,  that  for  a  time  they  refused  to 
 give  him  a  letter  of  dismission.  He  took  the  charge  of  the 
 church  at  Rowell,  November  21,  17 14,  and  discharged  his 
 pastoral  duties  there  with  fidelity  and  remarkable  success  for 
 twenty-four  years.  He  died  at  Rowell,  in  the  year  1738,  in 
 the  fifty-fourth  year  of  his  age. 
 
 Matthias  Maurice,  though  led  by  a  most  remarkable  provi- 
 dence to  leave  his  native  country  at  the  very  outset  of  his 
 public  career,  had  the  welfare  of  his  fellow-countrymen  near 
 
3°4 
 
 HISTORY  OF  PROTESTANT 
 
 to  his  heart  as  long  as  he  lived.  The  fact  of  his  having  written 
 so  many  works  in  the  Welsh  language,  while  residing  in 
 England,  and  some  of  them  above  twenty  years  after  he  had 
 left  Wales,  shows  the  ardency  of  his  patriotism,  and  his 
 unconquerable  desire  to  see  what  he  considered  sound 
 doctrinal  views,  and  scriptural  church  polity,  prevailing  in 
 the  land  of  his  birth.  He  probably  did  more  than  any  of 
 his  contemporaries  to  propagate  Calvinistic  views  and  In- 
 dependency in  the  Principality,  by  the  important  part  which 
 he  acted  in  the  controversy  at  Henllan,  and  the  extensive 
 influence  of  his  writings  in  subsequent  years. 
 
 He  was  a  man  of  no  ordinary  genius,  a  respectable  scholar, 
 and  a  most  faithful  and  active  minister  of  the  gospel.  The 
 celebrated  Thomas  Bradbury,  in  an  introduction  which  he 
 wrote  to  one  of  his  posthumous  works,  says  of  him,  "The 
 author  of  this  work  was  a  person  whose  learning,  temper,  and 
 piety  made  him  very  dear  to  me." 
 
 Mr.  Maurice  is  advantageously  known  as  an  author,  both 
 in  the  Welsh  and  English  languages.  His  "  Social  Religion 
 Exemplified "  is  an  immortal  work.  He  wrote  the  following 
 works  in  the  Welsh  language  : — i.  Chauncey's  Doctrine 
 according  to  Godliness.  "  Translated  into  the  Welsh  by 
 Matthias  Maurice,  for  the  increase  of  knowledge,  and  the 
 promotion  of  justice,  love,  and  the  Gospel  of  Jesus  Christ, 
 in  the  creed  and  the  conduct  of  his  beloved  brethren  and 
 fellow-countrymen,  the  Welsh  people.  London,  printed  for 
 the  translator  by  Edmund  Powell,  in  Blackfriars,  near  Ludgate, 
 1711."  2.  Cywir  a  Ffyddlon,  i.e.,  Sincere  and  Faithful,  1720. 
 This  small  volume  consists  of  several  dialogues  on  the  leading 
 doctrines  of  the  gospel.  3.  Y  wir  Eglwys,  i.e.,  The  True 
 Church.  A  treatise  founded  on  Canticles  viii.  5 ;  to  which 
 is  added  a  Short  Account  of  the  Controversy  at  Henllan  in 
 1707-10.  Printed  in  1727.  4.  A  translation  of  Bradbury's 
 three  Sermons  on  Romans  viii.  32,  1733.  5.  A  translation 
 of  Dr.  Owen's  Brief  Instruction  in  the  Worship  of  God,  with 
 additions  from  Dr.  Goodwin  and  others,  1734. 
 
 His  English  works  are: — 1.  The  Work  of  the  Spirit  in 
 Prayer,  1725.    2.  The  manner  of  Baptizing  with  Water  cleared 
 
NONCONFORMITY  IN  WALES. 
 
 305 
 
 up,  in  a  plain,  free  debate,  1726.  3.  Faith  Encouraged.  4. 
 Plunging  into  Water  no  Scriptural  Mode  of  Baptism,  or  Mr. 
 Gill  fairly  answered;  and,  Baptizing  with  Water  Defended, 
 1727.  5.  Faith  working  by  Love,  1728.  6.  Monuments  of 
 Mercy,  1729.  7.  The  Tribes  of  the  Lord  appearing  before 
 Him,  1735.  8.  The  Modern  Question  modestly  stated,  viz., 
 That  the  Eternal  God  does,  by  His  Holy  Word,  make  it  the 
 duty  of  poor  unconverted  sinners,  who  hear  the  gospel,  to 
 believe,  1737.  9.  The  Modern  Question  confirmed  and 
 proved,  1739.  10.  Social  Religion  Exemplified,  published  in 
 parts,  1 7  38-40. 1 
 
 Morgan  Griffiths, 
 
 A  very  popular  Antipsedobaptist  minister,  was  born  in  the 
 neighbourhood  of  Haverfordwest,  Pembrokeshire,  in  the  year 
 1669.  He  joined  the  church  at  Rhydwillim  some  years 
 previous  to  the  death  of  its  first  pastor  and  founder,  Mr. 
 William  Jones.  It  is  probable  that  he  had  preached  there 
 as  a  probationer  several  years  before  his  pastor's  death,  which 
 took  place  about  1700,  and  that  he  was  then  ordained  to 
 supply  the  vacancy  which  that  event  occasioned.  In  1701  he 
 settled  as  the  pastor  of  the  church  at  Hengoed,  Glamorgan- 
 shire, in  which  situation  he  continued  the  remainder  of  his 
 days,  with  great,  deserved,  and  undiminished  reputation.  The 
 church  greatly  increased  during  his  successful  pastorate,  not- 
 withstanding the  Arminian  controversy  which  for  some  years 
 disturbed  its  peace,  and  branches  of  it  were  formed  into 
 distinct  churches  in  the  counties  of  Monmouth  and  Glamorgan. 
 
 "  Morgan  Griffiths  was  greatly  and  deservedly  respected  in 
 his  own  country  by  all  who  knew  him  and  valued  real  worthi- 
 ness. Nor  was  he  unknown  or  unrespected  in  many  parts  of 
 England,  and  particularly  at  Bristol,  where  he  sometimes 
 visited,  and  where  he  occasionally  preached.  He  is  said  to 
 have  been  a  very  plain  preacher,  so  that  his  discourses  were 
 generally  intelligible  to  the  meanest  capacities.  Some,  indeed, 
 would  reflect  that  his  preaching  was  too  plain,  and  contained 
 
 1  Maurice  and  Owen's  "  Accounts  of  the  Controversy  at  Henllan."  Cole- 
 man's "  Memorials,"  p.  65,  &c.  Extracts  from  the  Record  of  the  Church  at 
 Rowell,  furnished  by  the  Rev.  E.  Lewis,  B.A. 
 
 21 
 
HISTORY  OF  PROTESTANT 
 
 nothing,  as  they  were  pleased  to  say,  but  milk,  or  such  food' 
 as  was  only  fit  for  children ;  but  the  general  success  of  his 
 ministry,  and  the  good  sense  and  unaffected  piety  which 
 prevailed  among  his  adherents,  were  sufficient  recommenda- 
 tions of  his  ministerial  labours,  as  well  as  sufficient  answers  to 
 those  supercilious  cavillers.  That  is,  probably,  the  best  kind 
 of  preaching  where  the  speaker  appears  as  if  he  were  address- 
 ing only  the  weakest,  most  illiterate,  or  uninformed  part  of  his 
 audience.  Such  a  preacher  Morgan  Griffiths  seems  to  have 
 been.  His  disposition  was  kind  and  gentle,  his  manners  mild 
 and  engaging,  and  his  whole  deportment  such  as  became  the 
 gospel :  so  that  it  might  be  said  that  he  adorned  the  doctrine 
 of  God  his  Saviour,  and  powerfully  recommended,  by  his 
 exemplary  life  and  conversation,  the  divine  precepts  which  he 
 inculcated,  and  the  holy  religion  which  he  professed  and 
 preached.  It  will,  therefore,  not  appear  strange  that  his  praise 
 was  in  all  the  churches,  and  that  his  name  was  long  venerated 
 among  his  pious  survivors,  after  he  had  finished  his  mortal 
 course.    He  died  on  the  nth  of  June,  1738,  aged  69  years."  1 
 
 Enoch  Francis. 
 
 This  amiable  person  was  born  at  Pantyllaethdy,  in  the  Vale 
 of  Teivi,  about  the  year  1689.  He  was  admitted  a  member 
 of  the  Antipredobaptist  church  which  met  at  different  places 
 in  those  parts  when  very  young.  The  church  called  him  in 
 the  nineteenth  year  of  his  age  to  exercise  his  gifts  as  a  preacher. 
 Having  preached  for  some  time  as  a  probationer,  he  was 
 ordained  as  an  assistant  to  his  aged  pastor,  Mr.  John  James, 
 and  after  his  death  was  appointed  his  successor.  He  soon 
 distinguished  himself  as  a  most  devoted  and  able  minister  of 
 the  gospel.  About  the  year  1718  he  married  a  very  pious 
 woman  from  Blaenrhymni,  in  the  parish  of  Gellygaer,  Glamor- 
 ganshire ;  and  after  his  marriage  he  took  up  his  abode  at 
 Capel  Iago,  near  Llanybydder,  Caermarthenshire.  He  statedly 
 preached  at  his  own  house  and  at  several  other  places  in  the 
 Vale  of  Teivi,  from  Lampeter  to  Newcastle  Emlyn.  Such  was 
 his  popularity,  that  his  announcement  to  preach  at  any  place 
 1  Richard's  "Welsh  Nonconformist  Memorial,"  pp.  249-258. 
 
NONCONFORMITY  IN  WALES. 
 
 307 
 
 would  be  sure  to  attract  a  large  congregation.  It  is  said  that 
 he  seldom  delivered  a  sermon  without  shedding  tears,  and  that 
 scarcely  any  of  his  hearers  would  have  dry  eyes.  He  was 
 accustomed  for  many  years  to  make  an  annual  preaching  tour 
 through  South  Wales,  when  he  would  visit  all  the  churches  of 
 his  own  denomination.  Being  a  most  amiable  character,  and 
 not  in  the  least  tainted  with  sectarian  exclusiveness,  his 
 Psedobaptist  brethren  would  often  invite  him  to  their  pulpits. 
 On  the  23rd  of  August,  1739,  he  lost  his  beloved  wife,  in 
 consequence  of  which  the  care  of  six  young  and  motherless 
 children  fell  upon  him  alone;  but  his  Heavenly  Father  did 
 not  intend  to  keep  him  long  under  the  burden.  He  was 
 relieved  from  all  earthly  cares  on  the  4th  of  February,  1740, 
 in  the  fifty-first  year  of  his  age.  While  preaching  at  Fishguard, 
 on  his  return  from  Llangloffan,  Pembrokeshire,  he  was  taken 
 ill,  and  after  a  few  days'  suffering  he  quietly  slept  in  Jesus. 
 He  enjoyed  almost  uninterrupted  peace  of  mind  in  his  last 
 illness,  only  he  would  now  and  then  groan,  and  cry  out,  "  Oh 
 my  six  orphans  !  "  A  few  moments  before  he  expired,  he  said 
 to  his  nurse — "  I  have  for  many  years  invited  others  to  my 
 beloved  Saviour ;  I  am  now  going  to  Him  myself. "  His 
 remains  were  interred  at  Cilvowyr,  in  the  grave  which  had 
 only  been  opened  five  months  before  to  receive  his  affectionate 
 wife.  The  lamentation  after  him  was  indescribable  throughout 
 the  country  among  all  denominations.  His  removal  was 
 considered  a  national  loss.  His  six  children,  whose  care  so 
 much  affected  his  mind  on  his  deathbed,  were  amply  provided 
 for  by  the  Father  of  the  fatherless.  One  of  the  three  sons,  a 
 very  pious  young  man,  died  in  1 749,  in  the  eighteenth  year  of 
 his  age.  The  other  two  became  eminent  ministers.  The 
 youngest  was  the  celebrated  Benjamin  Francis,  of  Horsley, 
 in  Gloucestershire,  whose  popular  hymns,  in  both  the  English 
 and  Welsh  languages,  have  immortalized  his  name.1 
 
 James  Lewis 
 
 Was  born  at  Dinas  Cerdin,  near  Llandyssil,  Cardiganshire, 
 in  the  year  1674.    His  parents  are  said  to  have  been  pious 
 
 x  "  Hanes  y  Bedyddwyr, "  p.  379,  &c. 
 
3o8 
 
 HISTORY  OF  PROTESTANT 
 
 and  charitable.  He  was  a  good  scholar,  and  was  probably 
 educated  under  Mr.  Jones,  of  Brynllwarch,  or  Mr.  Protheroe, 
 of  Llandovery.  When  Mr.  William  Evans  removed  from 
 Pencadair  to  Caermarthen,  about  the  year  1705,  he  was 
 appointed  to  succeed  him  as  pastor  of  that  church,  and  was 
 ordained  there  in  the  year  1706.  He  exercised  his  ministry 
 at  Pencadair  and  Pantycreuddyn,  in  Cardiganshire,  for  forty- 
 one  years,  with  remarkable  acceptance  and  almost  unin- 
 terrupted success,  and  died,  after  four  days'  illness,  on  the 
 23rd  of  May,  1747,  aged  seventy-three  years.  The  congrega- 
 tions at  Pencadair  and  Pantycreuddyn  were  very  large  during 
 his  pastorate. 
 
 Mr.  Lewis  assisted  in  the  publication  of  several  useful  works 
 in  the  Welsh  language,  but  we  have  not  found  that  he  wrote 
 anything  himself,  except  a  pamphlet,  to  which  we  have  already 
 referred,  against  Mr.  Jenkin  Jones,  the  first  Arminian  teacher 
 in  Wales.1 
 
 James  Davies 
 
 Was  a  native  of  Llanelly,  Caermarthenshire.  We  know 
 nothing  of  his  early  history.  He  was  ordained  at  Llanwrtyd, 
 Brecknockshire,  in  the  year  17 10.  His  extraordinary  popu- 
 larity there  moved  the  whole  country.  About  1720  he 
 removed  to  Merthyr  Tydvil,  where  for  twenty  years  he  was 
 equally  popular ;  but  he  outlived  his  usefulness  and  reputation. 
 The  circumstances  which  proved  his  ruin  were  the  following : — 
 In  1738,  Mr.  Richard  Rees,  a  wealthy  member  of  his  church, 
 was  ordained  as  his  assistant.  He  had  been  educated  under 
 Mr.  Perrot,  at  Caermarthen,  and,  like  most  of  his  students, 
 turned  out  an  Arminian.  That  soon  caused  a  serious  disturb- 
 ance in  the  church.  The  senior  pastor  preached  Calvinistic 
 doctrines  in  his  usual  eloquent  style,  while  the  junior  used  all 
 the  influence  of  his  talents,  learning,  and  wealth  to  propagate 
 Arminian  tenets.  At  length  a  division  took  place.  The 
 Arminian  party  withdrew,  and  erected  a  place  of  worship  for 
 themselves  at  Cefncoed  y  Cymmer;  but  their  secession  was 
 Jar  from  restoring  the  peace  of  the  church  at  Merthyr,  as  most 
 1  Pantteg  Church  Record.    "  Hanes  Ymneillduaeth,"  p.  406. 
 
NON'COXFORMITY  IN  WALES. 
 
 309 
 
 of  the  parties  were  near  or  distant  relations,  and  sympathized 
 with  each  other,  while  disagreeing  in  their  doctrinal  sentiments. 
 However,  Mr.  Davies  had  the  confidence  of  his  brethren  in 
 the  ministry,  and  the  neighbouring  churches,  until  his  son, 
 Mr.  Samuel  Davies,  another  Caermarthen  student,  settled 
 therein  1750,  "to  assist  his  father,  and  endeavour  to  make 
 up  the  division  there.''  This  talented  young  man  soon  began 
 to  preach  rank  Pelagianism  j  and  his  father,  like  Eli,  by  quietly 
 tolerating  in  his  own  son  what  he  had  so  zealously  opposed  in 
 his  former  assistant,  Mr.  Richard  Rees,  sacrificed  the  confidence 
 of  both  the  Calvinists  and  the  Arminians.  Neither  party  would 
 believe  that  he  was  sincere  in  anything.  Thus  one  of  the  most 
 eminent  and  popular  ministers  in  the  Principality  was  doomed 
 to  end  his  days  in  obscurity  and  uselessness.  He  died  on  the 
 29th  of  April  1760.1 
 
 Philip  Pugh 
 
 Was  born  in  the  neighbourhood  of  Llangeitho,  Cardiganshire, 
 in  the  year  1679.  He  studied  for  some  years  under  Mr.  Jones, 
 iof  Brynllwarch  ;  but  probably  completed  his  academical  term 
 at  Abergavenny,  under  Mr.  Roger  Griffiths,  who  succeeded 
 Mr.  Jones  as  tutor  of  the  Welsh  academy.  On  leaving  the 
 academy  he  returned  to  his  native  country.  After  preaching 
 there  for  some  years  with  universal  approbation,  he  was 
 ordained  in  October,  1709,  as  the  co-pastor  of  Mr.  David 
 Edwards  and  Mr.  Jenkin  Jones,  over  the  churches  at  Cilgwyn, 
 Cae'ronen,  Llwynypiod,  &c.  He  laboured  in  that  extensive 
 sphere,  with  constant  and  increasing  reputation  and  success, 
 for  the  long  period  of  fifty- one  years.  He  died  July  12, 
 1760,  in  the  eighty-first  year  of  his  age,  and  was  buried  on  the 
 15th  at  Llanddewibrefi.  Mr.  Pugh  occupied  a  high  position 
 in  society,  being  a  considerable  landed  proprietor  j  but  his 
 fame  rested  on  a  much  more  solid  and  honourable  foundation 
 — his  seraphic  piety,  unwearied  labours  in  the  ministry,  and 
 long  and  extensive  usefulness.  We  find,  in  the  records  of  the 
 church  at  Cilgwyn,  that  he  baptized  no  less  than  680  children 
 
 1  "  Yr  Adolygydd,"  vol.  i.  p.  144.  The  Manuscript  Diaries  of  Philip  David, 
 Thomas  Morgan,  and  Edmund  Jones 
 
3io  HISTORY  OF  PROTESTANT 
 
 from  December,  1709,  to  March  20,  1760.  Considering  that 
 he  was  only  one  of  three  pastors  who  pressed  over  the  churches 
 with  which  he  was  connected,  and  that  he  lived  at  a  time 
 when  people  generally  had  a  very  strong  prejudice  against 
 the  baptisms  of  Nonconformists,  such  a  number  is  astonishing. 
 He  was  a  sound  Nonconformist  and  rigidly  orthodox.  He 
 often  refers  in  his  diary  in  the  latter  years  of  his  life  to  the 
 prevalence  of  Arminianism  in  the  Welsh  churches,  in  language 
 which  indicates  that  his  heart  was  sorely  grieved  on  account 
 of  it1 
 
 Christmas  Samuel 
 Was  probably  born  in  the  parish  of  Llangewad,  Caermarthen- 
 shire,  in  the  year  1674.    He  succeeded  Mr.  Thomas  Bowen 
 in  the  pastorate  of  the  church  at  Pantteg,  near  Caermarthen, 
 in  37 10.    The  church  continually  increased  under  his  ministry. 
 He  was  also  instrumental  in  gathering  and  establishing  several 
 new  interests  in  different  localities  of  the  county  of  Caermar- 
 then.   He  published  a  number  of  useful  books  in  the  Welsh 
 language;  among  others,  an  abridgment  of  "Henry's  Com- 
 mentary on  the  New  Testament,"  and  his  "  Explanation  of 
 the  Assembly's  Catechism,"  and  also  rendered  considerable 
 assistance  to  Mr.  Griffith   Jones,  of  Llanddowror,  in  the 
 establishment  of  his  Welsh  schools.    Mr.  Samuel  was  one  of 
 the  most  public-spirited  men  of  his  age,  and  was  highly 
 respected  by  all  who  knew  him.    No  Nonconforming  minister 
 in  the  county  had  greater  influence  with  the  gentry  than  he 
 had     He  lived  to  the  advanced  age  of  ninety  years,  and  died 
 June  18th,  1764.    His  son  John,  who  was  his  only  child,  was 
 in  the  ministry,  and  died  at  Bradford,  WTilts,  in  i773-2 
 
 The  Nonconformists  of  this  period  published  a  considerable 
 number  of  works  in  the  Welsh  language,  besides  those  which 
 we  have  already  mentioned.  We  have  the  titles  of  above  one 
 hundred  volumes  or  large  pamphlets  written  and  published  by 
 them  from  1688  to  1735,  some  of  which  passed  through  several 
 editions  during  those  years.    The  laudable  efforts  of  the  Non- 
 
 1  Cilgwvn  Church  Record.    "  Hanes  Ymneillduaeth,"  p.  150.  &c 
 1  Pantt'eg  Church  Record.    Thomas  Morgan's  MS.  Diary. 
 
NONCONFORMITY  IN  WALES. 
 
 conformists  to  cultivate  religious  literature  in  the  Welsh  language 
 at  length  moved  some  Churchmen  to  imitate  their  example- 
 Several  worthy  Conformists  at  this  period  published  a  number 
 of  valuable  works.  Mr.  Moses  Williams,  vicar  of  Devynock, 
 in  Brecknockshire,  deserves  to  be  respectfully  mentioned  as 
 the  author  or  translator  of  several  books  of  sterling  worth,  and 
 especially  as  the  editor  of  two  editions  of  the  Welsh  Bible, 
 published  in  17 18  and  1727:  the  first  containing  10,000,  and 
 the  second  20,000  copies. 
 
CHAPTER  V. 
 
 FROM  THE   RISE    OF  CALVINISTIC    METHODISM  TO  THE  CLOSE 
 OF  THE  EIGHTEENTH  CENTURY,  A.D.  1735-1800. 
 
 The  Connection  of  Methodism  with  Nonconformity— Griffith  Jones — Howell 
 Harries — His  Conversion — Commencement  of  his  Ministry — Character- 
 istics of  his  Preaching — Letters  from  the  Clergy — And  from  Nonconform- 
 ing Ministers— Daniel  Rowlands— His  Conversion — Effects  of  his  Ministry 
 — Beginning  of  his  Acquaintance  with  Howell  Harries — Howell  Davies — 
 William  Williams — Progress  of  the  Revival — Cessation  of  Co-operation 
 between  Harries  and  the  Nonconformists — State  of  Religion  in  Wales  in 
 1742 — The  first  Methodist  Association — Separation  from  the  Church  advo- 
 cated and  opposed  at  the  Associations — Persecutions  at  Machynlleth,  New- 
 port, Caerleon,  Monmouth,  Bala,  Pwllheli,  Caernarvon — Internal  Dissension. 
 — Separation  of  Harries  and  Rowlands — Sandemanianism  and  Antinomi- 
 anism  among  the  Methodists — The  Expulsion  of  Peter  Williams — Progress 
 of  Pelagianism  and  Arianism  in  the  Presbyterian  and  Independent  Churches 
 — Sandemanianism  and  Arminianism  in  the  Antipaedobaptist  Churches — 
 Statistics  of  the  Nonconformist  Churches — Revivals — Circulating  Schools 
 — Sabbath  Schools — Biographical  Sketches — Timothy  Thomas — William 
 Prichard — David  Jones — David  Morris — Edmund  Jones — Peter  Williams 
 — Joshua  Thomas — Lewis  Rees. 
 
 conformists  than  it  is  generally  represented  to  be.  The  devoted 
 and  efficient  evangelistic  services  of  between  two  and  three 
 hundred  ministers,  from  1633  to  1735,  and  the  circulation  of 
 hundreds  of  thousands  of  copies  of  various  religious,  books  in 
 the  Welsh  language,  could  not  have  been  altogether  ineffective.. 
 It  is  readily  granted  that  the  celebrated  founders  of  Methodism 
 found  a  lamentable  amount  of  ignorance,  irreligion,  and  super- 
 
 HE  rise  of  Methodism  forms  a  memorable  epoch  in 
 the  religious  history  of  Wales,  as  well  as  that  of 
 England;  but  that  remarkable  movement  was  much 
 more  the  effect  of  the  previous  labours  of  the  Non- 
 
NONCONFORMITY  IN  WALES.  313 
 
 stition  in  different  parts  of  the  Principality  ;  but  it  is  equally 
 true  that  they  left  vast  districts  in  the  same  condition,  after 
 their  most  successful  labours,  for  upwards  of  fifty  years.  Evan- 
 gelical religion  and  Nonconformity  did  not  take  anything  like 
 a  general  hold  of  the  Welsh  nation  until  within  the  last  sixty 
 years,  though  their  progress  was  much  more  rapid  and  general 
 ever  since  the  year  1735  tnan  it  had  been  before  that  date. 
 As  a  further  proof  of  the  close  connection  between  the  great 
 Methodist  awakening  and  the  labours  of  the  Nonconformists 
 in  previous  years,  we  may  refer  to  the  fact  that  all  the  leaders 
 of  that  movement  began  to  exercise  their  ministry,  not  in  the 
 most  neglected  and  irreligious  districts  of  the  country,  but  in 
 those  localities  where  Nonconformity  was  most  flourishing.  Mr. 
 Howell  Harries  was  brought  up  within  half  a  mile  of  Tredustan, 
 where  there  was  a  strong  Independent  church  of  above  two 
 hundred  members,  presided  over  by  Mr.  W.  Williams,  one  of 
 the  most  active  ministers  in  Wales ;  Mr.  D.  Rowlands  resided 
 in  the  same  parish  as  the  apostolic  and  popular  Philip  Pugh, 
 who  had  five  large  churches  under  his  pastoral  care  ;  and  Mr. 
 W.  Williams,  of  Pantycelyn,  whose  father  was  a  distinguished 
 deacon  of  the  Independent  church  at  Cefnarthen,  near  Llan- 
 dovery, was  educated  at  the  Nonconforming  academy  at  Llwyn- 
 llwyd,  in  Breconshire.  Most  of  the  first  exhorters  or  lay  preachers 
 among  the  Methodists  had  also  been  members  of  Independent 
 or  Presbyterian  churches,  and  all  their  first  societies  were 
 gathered  in  the  immediate  neighbourhoods  of  Nonconform- 
 ing churches.  We  have  not  been  able  to  find  that  a  single 
 Methodist  society  had  been  formed,  within  the  first  six  years 
 after  the  commencement  of  the  revival,  in  any  locality  where 
 there  was  not  a  Nonconforming  church.  Welsh  Methodism 
 may  therefore  be  considered  quite  as  much  an  offshoot  from 
 the  existing  Nonconforming  churches  as  from  the  Established 
 Church. 
 
 As  Mr.  Griffith  Jones,  rector  of  Llanddowror,  Caermar- 
 thenshire,  did  more  than  any  of  his  distinguished  contem- 
 poraries to  promote  religion  and  education  in  the  Principality, 
 and  as  his  popular  and  powerful  preaching,  together  with  his 
 educational  schemes,  indirectly  effected  a  general  revival  among 
 
314  HISTORY  OF  PROTESTANT 
 
 the  Nonconformists,  and,  though  perfectly  unintentional  on  his 
 part,  prepared  the  way  for  the  rise  of  Methodism,  we  should 
 give  some  account  of  him  before  we  proceed  farther  with  our 
 history. 
 
 This  most  eminent  minister  was  born  in  the  parish  of 
 Cilrhedyn,  Caermarthenshire,  in  the  year  1684.  His  parents 
 were  religious  persons,  and  members  of  a  Nonconforming 
 church,  probably  that  at  Henllan.  Mr.  John  Thomas,  of 
 Llwynygrawys,  Mr.  David  Lewis,  of  Cynwil,  and  other  popular 
 ministers,  often  preached  at  Cilrhedyn  and  the  neighbourhood 
 during  the  first  twenty  years  of  Mr.  Jones's  life,  and  it  is  almost 
 certain  that  he  received  his  first  religious  impressions  and  taste 
 for  Calvinistic  doctrines  under  their  ministry.  His  father  died 
 when  he  was  young.  It  is  said  that  he  was  religiously  disposed 
 from  his  childhood.  Having  expressed  a  desire  to  devote  him- 
 self to  the  work  of  the  Christian  ministry,  his  mother  put  him 
 under  the  care  of  an  eminent  classical  scholar,  who  kept  a 
 Grammar  School  at  Caermarthen.  We  know  not  by  what 
 means  he  was  led  to  enter  the  ministry  in  the  Established 
 Church,  nor  whether  he  had  made  up  his  mind  to  do  so  before 
 he  entered  the  Grammar  School  or  not.  He  received  his 
 deacon  order  from  the  celebrated  Bishop  Bull,  September  19, 
 1708,  and  was  ordained  priest  by  the  same  prelate  at  Abermar- 
 lais  Chapel,  September  25,  1709.  He  preached  for  some  time 
 in  his  native  parish  and  other  neighbouring  churches,  and  soon 
 became  remarkably  popular.  Having  served  as  curate  at 
 Laugharne  for  a  year  or  two,  where  his  popularity  was  such  that 
 the  church  could  seldom  contain  the  multitudes  who  thronged 
 to  hear  him,  in  the  year  171 1  he  was  presented  to  the  living  of 
 Llandilo-Abercowyn,  and  in  17 16  Llanddowror  was  added  to 
 it  by  the  patron,  Sir  John  Phillips,  of  Pictori  Castle,  Pembroke- 
 shire, with  whom  he  was  connected  by  marriage. 
 
 "  Mr.  Jones's  constitution  was  naturally  delicate,  and  he 
 describes  himself  as  having  been  in  early  youth  so  much  afflicted 
 with  asthma,  that  he  could  not  walk  across  a  room  without  pain 
 and  difficulty ;  but  his  was  a  mind  which  seemed  capable  of 
 imparting  a  portion  of  its  own  energy  even  to  his  debilitated 
 frame.  As  he  advanced  in  life  this  infirmity  in  a  great  measure 
 
NONCONFORMITY  IN  WALES. 
 
 315 
 
 forsook  him ;  and  of  this  we  have  ample  proof  in  the  various 
 labours  he  accomplished." 
 
 Griffith  Jones  was  justly  regarded  as  the  greatest  preacher 
 at  that  time  in  the  Principality.  Plainness,  earnestness,  pathos, 
 evangelical  sentiments,  together  with  an  eloquent  delivery,  in 
 the  most  melodious  voice,  characterized  all  his  discourses.  It 
 is  not  therefore  to  be  wondered  at  that  he  constantly  received 
 pressing  invitations  to  different  and  distant  parts  of  the  country 
 to  preach;  and  that,  wherever  he  would  go,  vast  crowds  of 
 people  would  assemble  to  hear  him.  He  generally  contrived 
 to  make  his  preaching  excursions  during  Easter  and  Whitsun- 
 week,  designedly  to  counteract  the  wakes,  vanity  fairs,  and  other 
 impious  gatherings,  usually  held  at  those  seasons.  It  is  said 
 that  he  seldom  delivered  a  sermon  which  did  not  prove  the 
 means  of  converting  sinners.  His  extraordinary  popularity, 
 usefulness,  and  piety  soon  excited  the  jealousy  and  hatred  of 
 his  indolent  and  bigoted  clerical  brethren  ;  many  of  them  would 
 not  allow  him  the  use  of  their  churches  to  preach  in  on  week- 
 days, however  desirous  their  parishioners  might  be  to  hear  him. 
 In  many  instances,  after  the  churchwarden  had  announced  him 
 to  preach,  the  Incumbent  would  take  away  the  key  of  the 
 church.  He  would  generally,  under  such  circumstances,  preach 
 on  a  tombstone,  or  under  the  yew  tree  in  the  churchyard. 
 Such  irregularities  brought  him  into  trouble,  and  for  above 
 twenty  years  he  was  harassed  in  the  Ecclesiastical  Court. 
 
 "  The  fame  of  Griffith  Jones  chiefly  rests  on  an  institution  he 
 devised  for  the  diffusion  of  education  in  Wales,  still  known  under 
 the  name  of  the  1  Welsh  Circulating  Schools.'  The  main  feature 
 of  this  plan  is  the  instruction  of  the  people  by  means  of  itinerant 
 schoolmasters.  It  was  first  suggested  to  him  by  the  following 
 train  of  circumstances : — On  the  Saturday  previous  to  Sacrament 
 Sunday,  it  was  his  practice  to  assemble  his  flock  together,  and 
 read  to  them  the  service  of  the  Church.  At  the  conclusion  of 
 the  second  lesson,  he  would  ask,  in  a  mild  and  familiar  tone,  if 
 any  one  present  wished  an  explanation  of  any  part  of  the  chapter 
 they  had  just  heard  ;  and  on  a  difficult  verse  being  mentioned, 
 he  would  expound  it  in  plain  and  simple  language,  adapted  to 
 the  capacities  of  his  hearers.    On  the  day  following,  before 
 
3i6 
 
 HISTORY  OF  PROTESTANT 
 
 admitting  communicants  to  the  Sacrament,  he  used  to  examine 
 them  on  their  ideas  of  Christian  doctrines,  and  as  to  their 
 general  moral  conduct.  On  these  occasions  his  church  was 
 generally  crowded ;  numbers  came  from  the  neighbouring 
 districts,  and  it  frequently  happened  that  twenty  or  thirty 
 persons  were  publicly  examined  by  him  before  receiving  the 
 communion.  But  he  found  that  those  who  were  likely  to 
 derive  most  benefit  from  this  plan  of  instruction — men  who 
 had  grown  up  in  ignorance — were  deterred  from  attending  by 
 a  consciousness  of  their  inability  to  answer  the  questions  that 
 might  be  put  to  them.  To  remedy  this,  he  made  a  practice  of 
 fixing  the  Saturday  before  the  Sacrament  Sunday  for  the  distri- 
 bution among  the  poor  of  the  bread  purchased  by  the  money 
 collected  at  the  previous  Sacrament.  Having  by  this  means 
 brought  them  together,  he  arranged  them  in  a  class,  and  pro- 
 ceeded to  ask  them  a  few  easy  questions,  with  an  affability  and 
 kindness  of  manner  that  immediately  removed  all  embarrass- 
 ment and  reserve ;  and  pursuant  to  an  arrangement  he  had 
 previously  made,  these  questions  were  answered  by  some  of  the 
 more  advanced  scholars.  In  a  little  time  the  humbler  classes 
 became  willing  and  constant  attendants  at  the  altar.  And  for 
 the  purpose  of  still  further  grounding  his  flock  in  religious 
 knowledge,  he  was  in  the  habit  of  requesting  them  to  commit 
 to  memory  every  month  a  certain  portion  of  the  Bible.  Thus 
 it  became  a  regular  custom  among  his  poor  parishioners  to- 
 repeat  a  verse  of  Scripture  on  receiving  the  bread  purchased 
 with  the  Sacrament  money. 
 
 "  This  system  of  examination  had  the  effect  of  affording  him 
 a  very  clear  insight  into  the  notions  and  attainments  of  the 
 peasantry,  the  result  of  which  was  an  opinion  that  preaching 
 was  calculated  to  convey  only  vague  and  imperfect  views  to 
 the  minds  of  the  poorer  classes,  unless  combined  with  cate- 
 chizing and  other  methods  of  instruction.  Following  up  these 
 impressions,  he  was  led  to  consider  the  incalculable  benefit 
 that  would  result,  were  a  well-organized  system  of  schools 
 extended  over  the  whole  surface  of  his  native  country.  These 
 were  the  steps  by  which  he  arrived  at  the  first  conception  of 
 that  noble  machinery  which  he  soon  afterwards  set  in  motion. 
 
NONCONFORMITY  IN  WALES. 
 
 317 
 
 At  first,  it  would  seem  that  he  looked  upon  his  plan  rather  in 
 the  light  of  a  favourite  day-dream,  than  as  a  project  which  had 
 the  slightest  chance  of  success.  Nevertheless,  he  had  too 
 much  ■  moral  chivalry  '  to  despair — too  much  of  that  imagina- 
 tive love  of  enterprise,  without  which  no  great  impression  has 
 ever  been  made  on  the  people  with  whom  he  had  to  deal. 
 Accordingly,  a  beginning  was  made.  In  the  year  1730  the 
 first  school  was  founded,  with  the  Sacrament  money  of  the 
 parish  of  Llanddowror ;  and  it  answered  so  well  that  a  second 
 was  established  shortly  afterwards ;  and  this  again  was  attended 
 with  such  admirable  effects  that  several  benevolent  individuals, 
 both  in  Wales  and  England,  were  induced  to  support  the 
 scheme  with  a  liberality  that  enabled  their  founder  to  realize 
 his  fondest  anticipations.  The  Society  for  Promoting  Christian 
 Knowledge  voted  him  a  very  generous  donation  of  Bibles  and 
 other  books.  Thus  supported,  the  schools  continued  rapidly 
 to  increase ;  from  an  account  published  in  August,  1741 — that 
 is,  about  ten  years  after  their  commencement — it  appears  that 
 the  number  of  schools  in  existence  during  the  past  year  had 
 amounted  to  128,  and  the  number  of  persons  instructed  in 
 them  to  7,595.  The  plan  on  which  Griffith  Jones  proceeded 
 was  simply  this  : — He  first  engaged  a  body  of  schoolmasters, 
 and  then  distributed  them  in  different  directions  over  the 
 country.  The  duty  of  these  men  was  to  teach  the  people  to 
 read  the  Scriptures  in  the  Welsh  language,  to  catechize  them, 
 to  instruct  them  in  psalmody,  and  to  promote  their  religious 
 advancement  by  every  means  in  their  power.  They  were  sent, 
 in  the  first  instance,  to  the  nearest  town  or  village  where  their 
 assistance  had  been  requested;  and  then,  having  taught  all  who 
 were  desirous  of  instruction,  they  were  to  pass  on  to  the  next 
 district  where  a  similar  feeling  had  been  manifested.  In  the 
 course  of  time  they  were  to  revisit  the  localities  whence  they 
 had  at  first  started,  and  resume  the  work  of  education  anew  on 
 the  youth  who  had  sprung  up  during  their  absence  ;  and  thus 
 making  a  continual  circuit  of  the  whole  country,  to  present  to 
 every  generation,  as  it  arose,  the  means  of  knowledge,  and  the 
 incentives  to  virtuous  principle."  1 
 
 1  Johnes's  "  Causes  of  Dissent  in  Wales,"  pp.  16-18. 
 
3i8 
 
 HISTORY  OF  PROTESTANT 
 
 In  order  to  work  out  his  scheme  efficiently,  he  established  a 
 seminary  at  Llanddowror  for  the  training  of  teachers ;  but  as 
 he  would  not  employ  any  but  decidedly  religious  persons  as 
 teachers,  he  was  obliged  to  apply  to  his  Nonconforming  brethren 
 for  most  of  the  young  men  he  wanted,  as  he  could  find  hardly 
 any  such  qualified  persons  in  the  congregations  of  the  Estab- 
 lished Church.  That  proved  to  the  good  man  a  source  of 
 considerable  embarrassment  and  trouble.  His  enemies  among 
 the  clergy  and  gentry  were  numerous,  vigilant,  and  always 
 ready  to  raise  all  the  objections  they  could  to  prejudice  the 
 mind  of  the  public  against  his  benevolent  schemes.  His 
 employing  Nonconformists  as  teachers  was  one  of  the  most 
 plausible  and  frequent  objections  they  urged,  while  to  do  so 
 was  to  him  a  matter  of  necessity  rather  than  of  choice.  It  is 
 not  probable,  with  all  his  catholicity,  that  he  would  have  em- 
 ployed any  Nonconformist  if  he  had  been  able  to  find  a  suffi- 
 cient number  of  qualified  Churchmen ;  but  rather  than  leave 
 his  poor  countrymen  to  perish  for  the  lack  of  knowledge,  he 
 would  receive  into  his  service  competent  persons,  of  whatever 
 religious  communion  they  might  be.  He  was  not  one  of  those 
 small  and  narrow-minded  beings  who  would  sacrifice  both  the 
 temporal  and  the  eternal  welfare  of  their  fellow-men  on  the 
 altar  of  a  sect. 
 
 "The  circulating  schools  amounted,  in  1746,  to  116,  with 
 5,685  scholars;  in  1754,  to  149,  with  6,018  scholars;  in  1760, 
 to  215,  with  8,687  scholars;  and  in  1761  the  schools  had  in- 
 creased to  218 ;  the  number  of  persons  who  had  been  taught 
 to  read  amounted  to  10,000  in  a  single  year;  and  150,212 
 persons  had  been  taught,  in  twenty-four  years,  to  read  the 
 Welsh  Bible,  comprising  all  ages  from  six  years  to  above 
 seventy. 
 
 "Few  men  have  conferred  greater  benefits  on  their  country 
 than  Wales  derived  from  the  labours  of  the  good  rector  of 
 Llanddowror ;  and  to  him  it  was  in  great  part  owing  that  the 
 Bible  has  been  so  generally  found  and  read  in  the  Welsh 
 cottage.  Not  only  was  he  enabled,  by  his  own  self-denial,  and 
 the  charity  of  others,  to  achieve  this  large  amount  of  good  in 
 his  lifetime,  but  at  his  death  he  left  in  the  hands  of  his  friend, 
 
NONCONFORMITY  IN  WALES. 
 
 3*9 
 
 Madam  Be  van,  upwards  of  ^7,000,  to  be  applied  by  her  for 
 the  same  objects ;  and  that  lady,  who  died  in  1779,  gave  the 
 books  and  estate  of  the  late  Griffith  Jones,  and  also  the  residue 
 of  her  own  estate,  for  the  use  of  the  Welsh  Circulating  Charity 
 Schools,  so  long  as  the  same  should  continue,  and  for  the  in- 
 crease and  improvement  of  Christian  knowledge.  One  of  the 
 trustees  of  the  will  of  Madam  Bevan  possessed  herself  of  the 
 property  thus  bequeathed ;  and  having  refused  to  apply  it  for 
 the  charitable  purposes  directed  by  the  will,  the  schools  were 
 closed  for  many  years,  pending  an  Information  by  the  Attorney- 
 General  ;  and  the  charity  only  came  again  into  operation  in 
 1809."  1  It  is  now  conducted  on  such  exclusive  principles  as 
 to  be  of  scarcely  any  benefit  to  the  poor  of  the  Principaluy,. 
 and  not  at  all  consistent  with  the  catholic  views  and  practice 
 of  the  founder. 
 
 After  serving  his  generation  according  to  the  will  of  God, 
 with  as  much  fidelity  and  more  signal  success  than  hardly  any 
 of  his  contemporaries,  Griffith  Jones  died  in  the  Lord  at  the 
 house  of  his  friend,  Madam  Bevan,  of  Laugharne,  April  8, 
 1 76 1,  aged  77  years.  His  remains  were  interred  at  Llan- 
 ddowror. 
 
 He  is  the  author  of  many  valuable  works,  the  principal  of 
 which,  in  the  Welsh  language,  is  his  "  Exposition  of  the  Church 
 Catechism,"  in  one  large  octavo  volume.  It  is  one  of  the  best 
 bodies  of  divinity  in  the  language.  He  published  in  the 
 English-  language  twenty-four  numbers  of  the  work  entitled 
 "  Welsh  Piety."  These  were  the  annual  reports  of  his  Welsh 
 Circulating  Schools.  The  first  number  was  published  in  1737, 
 and  the  last  in  1760.  They  contain  a  vast  amount  of  valuable 
 information  respecting  the  religious  state  of  the  Principality  at 
 that  time.  All  his  other  works  in  Welsh  and  English,  as  to 
 their  spirit  and  holy  tendency,  are  worthy  of  the  author. 
 
 The  Established  Church,  as  such,  can  hardly  claim  any 
 credit  for  the  varied  and  eminent  services  rendered  to  the 
 cause  of  religion  and  education  in  Wales  by  Griffith  Jones; 
 for  no  individual  in  that  age  was  more  bitterly  persecuted  by 
 Churchmen  than  he  was,  while  the  Nonconformists  gave  him 
 
 1  Sir  Thomas  Phillip's  "  Wales,"  pp.  284,  285. 
 
320 
 
 HISTORY  OF  PROTESTANT 
 
 all  the  assistance  in  their  power.  All  the  Welsh  Bishops,  and 
 the  other  dignitaries  of  the  Church,  together  with  the  inferior 
 clergy  as  a  body,  with  the  exception  of  a  few  incumbents  of 
 poor  livings,  and  a  small  number  of  curates,  were  either  in- 
 different spectators  of  his  labours,  or  his  virulent  opponents. 
 In  addition  to  his  prosecution  for  twenty  years  in  the  Eccle- 
 siastical Court,  even  a  bishop  employed  a  venal  clergyman, 
 one  John  Evans,  rector  of  Eglwys  Gymun,  near  Llanddowror, 
 to  abuse  him  in  one  of  the  most  scurrilous,  vulgar,  and  obscene 
 pamphlets  ever  issued  from  the  British  press.  It  was  published 
 in  1752  under  the  title — "Some  Account  of  the  Welsh  Charity 
 Schools,  and  of  the  Rise  and  Progress  of  Methodism  in  Wales 
 through  the  means  of  them,  under  the  sole  Management  and 
 Direction  of  Griffith  Jones,  Clerk,  Rector  of  Llanddowror,  in 
 Caermarthenshire ;  in  a  Short  History  of  the  Life  of  that 
 Clergyman  as  a  Clergy  many 
 
 Among  other  charges  preferred  against  Mr.  Jones  in  this 
 vulgar  production,  the  following  shall  serve  as  specimens  : — 
 
 1.  That  his  parents  were  Nonconformists,  and  that  he  him- 
 self "  was  never  rightly  reconciled  to  the  Established  Church, 
 its  rubrics,  canons,  homilies,  and  clergy." 
 
 2.  That  he  had  been  brought  up  to  the  trade  of  a  turner  of 
 wooden  dishes,  and  that  "  he  exercised  that  trade  for  his 
 pleasure  and  diversion  at  Llanddowror,  since  he  was  rector 
 there." 
 
 3.  That  he  had  distributed  24,000  copies  of  Matthew 
 Henry's  Catechism  in  Welsh  in  his  schools,  from  1730  to 
 1738,  and  that  he  always  kept  for  sale  several  sets  of  Henry's 
 Commentary  on  the  Bible,  which  he  recommended  to  candi- 
 dates for  holy  orders,  notwithstanding  its  being  the  work  of  a 
 Presbyterian. 
 
 4.  That  he  freely  declared,  with  the  Independents  and  the 
 Anabaptists,  that  every  man  had  as  good  a  right  to  choose  his 
 minister  as  he  has  to  choose  his  lawyer  or  physician. 
 
 5.  That  he  spent  some  time,  while  rector  at  Llanddowror, 
 to  study  Hebrew  under  Mr.  Perrot,  tutor  of  the  Presbyterian 
 Academy  at  Caermarthen. 
 
 6.  That  nine-tenths  of  his  communicants  at  Llanddowror 
 
NONCONFORMITY  IN  WALES. 
 
 321 
 
 were  Dissenters,  who  would  not  enter  any  parish  church  but 
 his. 
 
 7.  That  he  secretly  corresponded  with  the  Methodists,  and 
 that  all  the  teachers  of  his  schools  were  either  Dissenters  or 
 Methodists. 
 
 8.  That  he  coincided  with  his  pupil,  Howell  Harries,  that 
 there  were  many  of  the  precious  lambs  of  Christ  among  the 
 various  denominations. 
 
 9.  That  in  his  exposition  of  the  Church  Catechism  he  ex- 
 plains away  the  precious  doctrine  of  baptismal  regeneration, 
 and  insists  that  neither  baptism  nor  any  other  thing  can  make 
 any  one  a  Christian,  without  saving  faith  in  Christ. 
 
 10.  That  "  he  and  his  friend  (Madame  Bevan  probably)  had 
 been  at  much  expense  and  trouble  to  put  down  all  wakes, 
 sports,  &c,  to  the  no  small  lessening  of  Christian  love  and  charity \ 
 and  of  all  good  neighbourhood,  to  which  they  very  much  con- 
 tributed, with  very  little  or  no  ill  consequences  attending  !  " 
 
 Mr.  Jones  is  described,  in  the  coarsest  and  most  obscene 
 language,  as  a  vile  hypocrite,  a  cruel  tyrant,  a  liar,  &c. ;  and 
 his  followers  as  thieves,  idlers,  adulterers,  and  ignorant  en- 
 thusiasts. Such  was  the  treatment  which  that  holy  man 
 received  from  a  brother  clergyman,  abetted  by  a  bishop,  and 
 many,  if  not  the  majority,  of  the  Welsh  clergy. 
 
 Owing  to  the  apathy,  the  inefficiency,  and  carelessness  of 
 the  clergy,  the  Nonconformists  and  the  Methodists  came 
 forward  to  reap  the  fruits  of  the  evangelistic  labours  and 
 educational  schemes  of  the  good  rector  of  Llanddowror.  He 
 perceived  that  many  years  before  his  death,  and  expresses 
 himself  thus  in  reference  to  it : — "  I  must  also  do  justice  to 
 the  Dissenters  in  Wales,  and  will  appeal  for  the  truth  of  it  to 
 all  competent  judges,  and  to  all  those  themselves  who  separate 
 from  us  (except  only  such  who  have  hardly  any  more  charity 
 for  those  they  differ  from  than  the  Church  of  Rome),  that  it 
 was  not  any  scruple  of  conscience  about  the  principles  or 
 orders  of  the  Established  Church  that  gave  occasion  to  scarce 
 one  in  ten  of  the  Dissenters  in  this  country  to  separate  from 
 us  at  first,  whatever  objections  they  may  afterwards  imbibe 
 against  conforming.    No,  sir;  they  generally  dissent  at  first 
 
 22 
 
322 
 
 HISTORY  OF  PROTESTANT 
 
 for  no  other  reason  than  for  want  of  plain,  practical,  pressing, 
 and  zealous  preaching,  in  a  language  and  dialect  they  are  able 
 to  understand ;  and  freedom  of  friendly  access  to  advise  about 
 their  spiritual  state.  When  they  come  (some  way  or  other)  to 
 be  pricked  in  their  hearts  for  their  sins,  and  find  perhaps  no 
 seriousness  in  those  about  them,  none  to  unbosom  their  grief 
 to,  none  that  will  patiently  hear  their  complaints,  and  deal 
 tenderly  by  their  souls,  and  dress  their  wounds ;  they  flee  to 
 other  people  for  relief,  as  dispossessed  demoniacs  will  no  longer 
 frequent  the  tombs  of  the  dead.  For  though  the  Church  of 
 England  is  allowed  to  be  as  sound  and  healthful  a  part  of  the 
 catholic  church  as  any  in  the  world,  yet  when  people  are 
 awakened  from  their  lethargy,  and  begin  to  perceive  their 
 danger,  they  will  not  believe  that  there  is  anything  in  reason, 
 law,  or  gospel,  that  should  oblige  them  to  starve  their  souls  to 
 death  for  the  sake  of  conforming,  if  their  pastor  (whose  voice, 
 perhaps,  they  do  not  know,  or  who  resides  a  great  way  from 
 them)  will  not  vouchsafe  to  deal  out  unto  them  the  Bread  of 
 Life."  1 
 
 We  perfectly  agree  with  the  following  extract  from  Johnes's 
 "  Causes  of  Dissent  in  Wales,"  save  only  the  mistake  which  runs 
 through  it,  as  well  as  other  parts  of  that  talented  work,  namely, 
 that  Nonconformity  had  become  effete  in  Wales  at  the  outbreak 
 of  Methodism  : — "  It  may  now  be  asked  with  what  degree  of 
 propriety  the  rise  of  Dissent  in  Wales  can  be  connected  with 
 the  name  of  Griffith  Jones — a  man  whose  whole  life  was  spent 
 in  exertions  to  render  the  Establishment  impregnable  against 
 Dissent  on  the  one  hand,  and  the  more  fearful  encroachments 
 of  sin,  ignorance,  and  superstition,  on  the  other  ?  One  answer 
 only  can  be  given  ;  it  is  a  melancholy  truth,  nevertheless — a 
 truth  but  too  well  sanctioned  by  experience,  that  a  few  pious 
 ministers  are  the  weakness  and  not  the  strength  of  an  establish- 
 ment, when  the  majority  of  its  ministers  are  sunk  in  indifference 
 to  their  sacred  duties  !  The  zeal  of  the  few  only  serves  to 
 cast  into  darker  shade  the  apathy  of  the  many  ;  and,  by  raising 
 the  moral  sentiments  of  the  people,  to  make  them  more 
 sensitively  intolerant  of  the  abuses  that  surround  them.  It 
 
 1  "Welsh  Piety"  for  1741,  pp.  12,  13. 
 
NONCONFORMITY  IN  WALES. 
 
 323 
 
 is  upon  this  principle  only  that  we  can  explain  whence  it  was 
 that  Methodism  broke  out  first,  and  most  extensively,  in  that 
 division  of  Wales  where  the  poems  of  Rees  Pritchard,  and  the 
 schools  of  Griffith  Jones,  had  exerted  the  most  powerful 
 influence.  And  hence  it  was  that  so  many  of  those  clergymen 
 who  had  been  connected  with  the  latter  became  eventually 
 the  missionaries  of  Methodism ;  and  it  may  also  be  remarked, 
 that  the  irregularities  of  the  Methodist  clergy,  which  led  in  the 
 end  to  systematic  itinerancy,  appear  to  have  begun  by  the 
 practice  of  preaching  from  church  to  church,  which  they  seem 
 to  have  adopted  in  imitation  of  Griffith  Jones's  1  Easter  and 
 Whitsun '  circuits. 
 
 "  In  tracing  the  effects  of  Griffith  Jones's  schools,  in  the 
 plain  and  unsophisticated  narratives  of  the  clergymen  who 
 corresponded  with  him,  we  are  irresistibly  led  to  three  con- 
 clusions : — 
 
 "  1  st.  That  before  the  rise  of  Methodism  in  Wales,  the 
 churches  were  as  little  attended  by  the  great  mass  of  the 
 people  as  now. 
 
 "  2nd.  That  indifference  to  all  religion  prevailed  as  widely 
 then,  as  Dissent  in  the  present  day. 
 
 "  3rd.  That  if  the  influential  members  of  the  Church  had 
 evinced  the  same  zeal  for  the  religious  education  of  the  people, 
 as  was  shown  by  Griffith  Jones  and  his  coadjutors,  the  Welsh 
 peasantry  would  have  continued  to  look  to  the  Church  for 
 instruction,  instead  of  seeking  it  from  the  Methodists."  1 
 
 Howell  Harries, 
 
 The  founder  of  Methodism  in  Wales,*  was  born  at  Trevecca, 
 in  the  parish  of  Talgarth,  Breconshire,  January  23,  17 14. 
 Being  destined  for  the  ministry  in  the  Established  Church,  his 
 parents  kept  him  in  school  till  he  was  eighteen  years  of  age. 
 His  father  died  at  that  time,  in  consequence  of  which  his 
 
 1  Pp.  26,  27. 
 
 2  The  word  Methodism  is  used  throughout  this  chapter  to  denote  Calvinisiic 
 Methodism,  and  not  Wesleyanism.  Though  both  John  and  Charles  Wesley 
 repeatedly  visited  Wales,  soon  after  the  commencement  of  the  revival,  yet  no 
 Welsh  congregation  of  Wesleyans  was  gathered  in  the  Principality  till  the 
 beginning  of  the  present  century. 
 
324 
 
 HISTORY  OF  PROTESTANT 
 
 prospects  for  a  time  were  somewhat  darkened.  He  then 
 opened  a  common  school  in  the  neighbourhood.  In  the 
 course  of  two  or  three  years,  a  near  relative  promised  him 
 some  assistance,  and  he  again  began  to  entertain  hopes  of 
 being  qualified  for  ordination.  It  seems  that  he  had  been  the 
 subject  of  some  serious  religious  impressions  from  his  child- 
 hood, but  nothing  strong  and  abiding  took  hold  of  his  mind 
 till  he  had  passed  the  twenty-first  year  of  his  age.  On  the 
 30th  of  March,  1735,  he  heard  a  sermon  at  Talgarth  church, 
 in  which  the  vicar  urged  on  his  parishioners  the  duty  of 
 partaking  of  the  Lord's  Supper.  In  answering  the  supposed 
 objection  of  his  hearers,  that  they  were  not  fit  to  approach  the 
 Lord's  Table,  the  preacher  said,  "  If  you  are  not  fit  to  come 
 to  the  Lord's  Table,  you  are  not  fit  to  come  to  church ; — you 
 are  neither  fit  to  live  nor  die."  The  words  deeply  impressed 
 Harries's  mind.  He  there  and  then  formed  a  resolution  to 
 lead  a  new  life ;  and  on  his  way  home  from  church  he  became 
 reconciled  to  a  neighbour  with  whom  he  had  been  at  variance. 
 The  following  Sunday,  being  Easter  day,  he  went  to  the  Lord's 
 Table.  On  repeating  these  words,  "  We  do  earnestly  repent, 
 and  are  heartily  sorry  for  these  our  misdoings  ;  the  remembrance 
 of  them  is  grievous  unto  us  ;  the  burden  of  them  is  intolerable ; " 
 he  began  to  reflect  and  consider  if  such  was  really  his  expe- 
 rience. 
 
 "  I  was  convinced,"  says  he,  "  that  it  ought  to  be  so ;  and 
 finding  it  was  not  so,  I  perceived  I  was  going  to  the  Lord's 
 Table  with  a  lie  in  my  mouth,  and  was  much  inclined  to 
 withdraw,  but  quieted  my  mind  with  having  determined  to  lead 
 a  new  life ;  and  in  that  resolution  I  received  the  pledges  of 
 God's  dying  love.  I  then  began  to  be  more  thoughtful  and 
 serious,  was  given  to  prayer,  and  strove  to  keep  my  heart  and 
 thoughts  fixed  on  the  Lord  ; — but  all  in  vain.  Thus  I  went 
 on  for  about  a  fortnight,  until  I  almost  lost  my  convictions. 
 Providence,  on  the  20th  of  April,  put  a  book  in  my  hands, 
 and  I  looked  into  the  latter  part  of  it,  as  a  help  for  self- 
 examination  :  as  soon  as  I  began  to  read  it,  I  was  convinced 
 that  in  every  branch  of  my  duty  to  my  God,  to  myself,  and  to 
 my  neighbour,  I  had  fallen  short,  and  was  guilty.    I  met  the 
 
NONCONFORMITY  IN  WALES. 
 
 325 
 
 same  evening  with  another  book,  written  by  Bryan  Duppa,  on 
 the  Commandments,  which  made  my  convictions  somewhat 
 deeper :  the  more  I  read,  the  greater  did  the  spiritual  light 
 shine  into  my  mind ;  discovering  the  extent  of  the  law  of  God, 
 calling  me  to  account,  not  only  for  outward  sins,  but  for  my 
 looks,  aims,  and  ends,  in  all  I  had  thought,  said,  and  done. 
 Then  I  clearly  saw  I  must  be  undone  for  ever. 
 
 "  The  more  I  searched  into  the  nature  of  things,  the  more 
 I  saw  myself  and  others,  with  whom  I  conversed,  to  be  on  the 
 broad  road  to  destruction.  I  found  myself  to  be  void  of 
 spiritual  life,  4  carnal,  and  sold  under  sin.'  I  felt  that  I  could 
 no  more  believe,  or  mourn  for  my  sins,  than  I  could  ascend  to 
 heaven.  I  then  began  to  humble  myself  by  fasting,  and  by 
 denying  myself  almost  every  temporal  comfort,  hoping  thus 
 to  subdue  the  power  of  inward  depravity.  But  as  yet  I  knew 
 nothing  of  the  inward  self-denial  which  our  Saviour  enjoins, 
 and  I  was  ignorant  of  the  blood  of  Christ  as  the  only  1  Foun- 
 tain opened  for  sin,'  and  a  total  stranger  to  the  life  of  faith ; 
 and  therefore  I  was  all  the  while  in  a  lost  state,  and  in  danger 
 of  final  destruction.  Having  laid  no  foundation,  I  knew  not 
 the  Saviour's  voice ;  until  one  day  in  prayer  I  felt  a  strong 
 impression  on  my  mind,  urging  me  to  give  myself  to  God  as 
 I  was,  and  to  leave  all  and  follow  Him.  But  presently  I  felt 
 a  strong  opposition  to  it,  supported  with  reasons,  that  if  I 
 should  give  myself  to  the  Lord  I  should  lose  my  liberty,  and 
 would  then  be  not  my  own,  or  in  my  own  power ;  but  after 
 a  great  conflict  for  some  time,  I  was  made  willing  to  bid  adieu 
 to  all  temporal  things,  and  choose  the  Lord  for  my  portion. 
 I  believe  I  was  then  effectually  called  to  be  a  follower  of  the 
 Lamb,  and  had  some  inward  satisfaction  in  my  soul,  but  no 
 evidence  of  my  acceptance  with  God,  until  the  following  Whit- 
 sunday at  the  Sacrament. 
 
 "May  25,  1735. — I  went  thither,  labouring  and  heavy 
 laden,  under  the  guilt  and  power  of  my  sins ;  having  read  in 
 a  book,  that  if  we  go  to  the  Sacrament  simply  believing  in  the 
 Lord  Jesus  Christ,  we  should  receive  forgiveness  of  all  our 
 sins  j  and  so  it  was  with  me.  I  was  convinced  by  the  Holy 
 Ghost,  that  Christ  died  for  me,  and  that  all  my  sins  were  laid 
 
326 
 
 HISTORY  OF  PROTESTANT 
 
 on  Him.  I  was  now  acquitted  at  the  bar  of  justice,  and  in 
 my  own  conscience ;  and  my  faith  proved  itself  true,  by  the 
 peace,  joy,  watchfulness,  hatred  of  sin,  and  fear  of  offending 
 God,  that  followed  it.  I  was  then  delivered  from  a  grievous 
 temptation  that  followed  me  ever  since  I  had  first  given  myself 
 to  the  Lord.  Before  that  time  I  never  knew  what  inward 
 trials  and  spiritual  conflicts  were ;  only  now  and  then  I  had 
 some  uneasiness  from  an  awakened  conscience,  which  was 
 quite  different  from  those  sore  trials  that  I  bore  from  atheistical 
 thoughts,  that  made  my  life  a  burden  to  me ;  for  they  came 
 with  such  force  and  power  on  my  mind  that  I  could  not 
 withstand  them.  But  at  the  Sacrament,  by  viewing  my  Saviour 
 on  the  cross,  I  was  delivered  from  these  temptations.  The 
 world,  and  all  thoughts  of  human  applause  and  preferment, 
 quite  vanished  from  my  mind.  The  spiritual  world  and 
 eternity  also  began,  though  as  yet  faintly,  to  appear.  Now 
 I  began  to  have  other  views,  and  motives  different  from  what 
 I  had ;  for  I  felt  some  insatiable  desire  after  the  salvation  of 
 poor,  lost  sinners ;  my  heart  longed  that  they  should  be 
 convinced  of  their  sin  and  misery.  I  became  a  pilgrim  and 
 a  stranger  here  below ;  all  my  heart  was  drawn  from  the  world 
 and  visible  things,  and  was  in  pursuit  of  more  valuable  riches. 
 
 "  I  now  began  to  be  more  happy,  and  could  not  help 
 telling  people,  in  going  home  from  church  that  Whitsunday, 
 that  I  knew  my  sins  were  forgiven  me ;  though  I  had  never 
 heard  any  one  profess  that  assurance  before,  or  say  that  it 
 could  be  obtained ;  but  I  was  so  deeply  convinced,  that 
 nothing  could  shake  my  confidence.  However,  I  felt  no 
 persuasion  that  I  should  continue  in  so  happy  a  state,  having 
 never  conversed  with  any  one  that  had  his  face  towards  Zion, 
 and  who  would  instruct  me  in  the  ways  of  the  Lord.  How- 
 ever, this  was  the  cry  of  my  soul  then — '  Now  or  never ;  if 
 God  leaves  thee  now,  and  if  thou  stiflest  these  convictions, 
 thou  art  undone  for  ever.'  The  fear  of  losing  what  I  then  had 
 kept  me  continually  watching  and  praying.  Though  I  had 
 peace  with  God,  yet  I  was  afraid  of  seeing  any  of  my  old 
 companions,  lest  they  should  draw  me  aside,  and  make  me 
 indifferent  again.    This  also  induced  me  to  keep  close  to  God 
 
NONCONFORMITY  IN  WALES. 
 
 327 
 
 in  all  duties,  and  to  keep  a  strict  watch  over  my  spirit  and  lips, 
 dreading  all  lightness  of  mind,  idle  words,  and  foolish  jesting, 
 to  which  I  was  naturally  prone. 
 
 "  I  was  all  this  while  a  total  stranger  to  the  controversies  of 
 religion  ;  I  only  knew  this,  that  God  loved  me,  and  would,  for 
 His  own  name's  sake,  love  me  freely  to  the  end.  This  made 
 me  love  Him  again,  and  study  how  to  show  my  love  to  Him. 
 I  cannot  express  the  comfort  I  now  enjoyed  in  my  soul,  being 
 continually  favoured  with  the  Divine  presence,  and  having  my 
 conversation  in  heaven.  Now  I  could  talk  of  nothing  but 
 spiritual  things,  which  soon  brought  contempt  upon  me.  I 
 was  daily  derided  by  some,  and  pitied  by  others.  Some  strove 
 to  terrify  me,  and  others  to  allure  me  with  counsel  that 
 savoured  too  much  of  the  wisdom  of  this  world  to  have  any 
 weight  with  me.  All  my  study  was  now  to  show  my  gratitude 
 to  my  God.  It  grieved  me  that  I  had  neither  seen  nor  heard 
 of  any  one  in  the  country  who  seemed  in  earnest  to  work  out 
 his  salvation,  or  to  have  any  saving  knowledge  of  God  in 
 Christ.  Though  I  did  not  then  so  much  as  imagine  that 
 I  should  be  useful,  seeing  not  the  least  probability,  but  rather 
 the  contrary. 
 
 "At  that  time  there  was  a  deep  slumber  throughout  the 
 land.  The  generality  of  the  people  spent  the  Lord's  day 
 contrary  to  the  laws  of  God  and  man,  it  being  by  none  rightly 
 observed.  No  sooner  was  public  worship  over,  than  the 
 conduct  of  the  people  discovered  that  the  heart  was  entirely 
 alienated  from  all  that  was  good.  The  remaining  part  of  the 
 day  was  spent  in  indulging  the  prevailing  corruptions  of 
 nature :  all  family  worship  being  utterly  laid  aside,  except 
 among  some  of  the  Dissenters ;  while  an  universal  deluge  of 
 swearing,  lying,  reviling,  drunkenness,  fighting,  and  gaming, 
 had  overspread  the  country,  and  that  without  any  stop,  as  far 
 as  I  had  seen,  being  attempted  to  be  put  to  it.  Seeing  both 
 rich  and  poor  going  hand  in  hand  to  ruin,  my  soul  was  stirred 
 up  within  me.  The  ministers  were  the  first  that  lay  on  my 
 heart.  I  saw  that  they  were  not  in  earnest,  and  did  not  appear 
 to  have  any  sense  of  their  own  danger,  or  experience  of  the 
 love  of  Christ !    Hence  their  instructions  were  delivered  in 
 
328 
 
 HISTORY  OF  PROTESTANT 
 
 such  an  indifferent,  unfeeling  manner,  that  they  seemed  to 
 have  no  effect  upon  any  of  their  hearers.  I  had  never  seen 
 one  man  awakened  by  their  preaching  in  our  part  of  the 
 country.  Their  deadness  and  indifference  therefore  made 
 me  speak,  out  of  the  abundance  of  my  heart,  to  some  of  those 
 with  whom  I  was  acquainted ;  but  finding  it  had  no  effect, 
 I  betook  myself  to  secret  prayer  and  mourning ;  and  engaged 
 some  others  to  pray  with  me ;  and  the  Lord  again  renewed 
 my  strength.  I  could  not  help  speaking  to  as  many  as  possible 
 of  their  danger.  Though  I  had  but  little  knowledge  of  the 
 way  of  salvation  by  faith,  yet  I  was  happy  in  feeling  the 
 blessedness  of  it  in  my  own  soul.  Death  and  judgment  were 
 my  principal  subjects  of  conversation.  I  set  up  family  worship 
 in  my  mother's  house  on  Sunday  mornings ;  some  of  the 
 neighbours  would  come  to  hear  me  read  the  Lessons  and 
 Psalms.  Sabbath  evenings  I  spent  with  a  few  friends,  whose 
 hearts  the  Lord  had  touched  with  a  sense  of  their  danger. 
 Now  the  fire  of  God  did  so  burn  in  my  soul,  that  I  could  not 
 rest  day  or  night  without  doing  something  for  my  God  and 
 my  Saviour.  Time  was  so  precious,  that  I  knew  not  how  to 
 improve  it  to  His  glory  and  the  good  of  souls.  When  alone 
 I  was  wholly  employed  in  reading,  praying,  or  writing.  At 
 the  same  time  I  continued  to  exhort  the  poor  people,  who 
 flocked  to  hear  me  every  Sunday  evening.  I  soon  became 
 the  public  talk  of  the  country  •  but  I  was  carried  as  on  wings 
 through  all  my  trials,  both  inward  and  outward.  I  was  highly 
 favoured  indeed  by  the  Friend  of  sinners,  and  was  now  quite 
 another  man  :  I  feared  nothing,  though  my  life  was  in  danger 
 from  the  threats  of  such  as  loved  darkness  rather  than  light ; 
 I  was  not  moved,  but  went  on  comfortably,  little  thinking  all 
 this  time  that  I  was  to  become  more  public  at  some  future 
 period.    Thus  I  spent  the  summer  of  1735."  1 
 
 It  may  appear  somewhat  singular  that  Mr.  Harries,  surrounded 
 as  he  was  by  numbers  of  pious  Nonconformists,  should  have 
 passed  through  the  ordeal  of  his  conversion  without  making 
 some  of  them  acquainted  with  the  state  of  his  mind,  inasmuch 
 as  he  had  no  spiritually  enlightened  friend  in  the  Church  whom 
 1  Morgan's  "  Life  and  Times  of  Howell  Harries,"  pp.  5-14. 
 
NONCONFORMITY  IN  WALES. 
 
 329 
 
 he  might  consult.  But  having  been  brought  up  a  Churchman, 
 and  probably  taught  from  his  childhood  to  regard  the  Noncon- 
 formists as  a  perverted  and  dangerously  erroneous  set  of  people, 
 it  seems  that  he  designedly  kept  aloof  from  them.  However, 
 in  a  short  time  after  he  found  among  them  some  of  his  best 
 friends  and  supporters. 
 
 One  of  Harries's  contemporaries  gives  us  the  following 
 account  of  the  commencement  of  his  extraordinary  ministry  : — 
 "About  those  years  (1735-37)  Mr.  Howell  Harries  began  to 
 go  out  in  Breconshire  to  exhort  his  neighbours  concerning  the 
 interests  of  their  souls.  He  soon  grew  in  gifts  and  knowledge, 
 and  went  out  to  other  counties.  Vast  numbers  of  young  people 
 and  others  in  Wales  were  then  quite  irreligious,  and  used  to  hold 
 meetings  for  dancing,  intemperate  drinking,  and  to  amuse  them- 
 selves with  various  wicked  practices.  These  almost  all  reckoned 
 themselves  as  members  of  the  Church  of  England.  When  Mr. 
 Harries  began  to  traverse  the  country,  he  thundered  most  awfully 
 against  cursers,  swearers,  drunkards,  fighters,  liars,  Sabbath- 
 breakers,  &c,  and,  as  it  were,  scattered  sparks  of  the  fire  of 
 hell  amongst  them.  He  would  exhort  in  dwelling-houses, 
 fields,  and  wherever  he  could  get  people  together  to  hear  him; 
 as  Mr.  Walter  Cradock,  Mr.  Vavasor  Powell,  and  others  had 
 done  in  Wales  a  hundred  years  before.  But  this  was  quite  a 
 new  thing  in  our  days,  and  its  novelty  attracted  large  multitudes 
 to  hear."  1 
 
 In  the  beginning  of  November,  1735,  Harries  went  to  Oxford, 
 and  entered  at  St.  Mary's  Hall,  under  the  tuition  of  Mr.  Hart. 
 He  was  not  then  in  a  state  of  mind  to  get  any  good,  or  to 
 enjoy  any  comfort  there. 
 
 "  Having  now,"  says  he,  "  no  taste  for  the  entertainments 
 there,  I  spent  the  greatest  part  of  my  time  in  secret  prayer  or 
 in  public  worship.  My  friends  were  now  in  hopes  I  should  be 
 effectually  cured  of  my  enthusiasm,  as  they  were  pleased  to  call 
 it  j  but  the  Lord  Jesus  had  now  got  possession  of  my  heart ; 
 so  that  although  I  had  the  promise  of  a  benefice  of  ^140  a 
 year,  together  with  the  situation  of  a  sub-tutor  in  a  public  school, 
 and  although  I  was  encompassed  with  fair  prospects,  yet,  when 
 
 1  "  Hanes  y  Bedyddwyr, "  pp.  52,  53. 
 
33° 
 
 HISTORY  OF  PROTESTANT 
 
 I  saw  the  irregularities  and  wickedness  which  surrounded  me,  I 
 became  soon  weary  of  the  place,  and  cried  to  God  to  deliver  me 
 from  thence ;  and  thus,  after  keeping  that  term,  I  was  again 
 brought  to  my  dear  friends  in  Wales." 
 
 On  his  return  home,  he  resumed  his  evangelistic  labours  with 
 more  ardour  than  ever. 
 
 "  After  my  return,"  he  writes,  "  I  was  occupied  in  going  from 
 house  to  house,  until  I  had  visited  nearly  the  whole  of  the 
 parish  in  which  I  was  born,  together  with  some  of  the  neigh- 
 bouring ones.  The  people  began  now  to  assemble  in  vast 
 numbers,  so  that  the  houses  in  which  I  addressed  them  were 
 too  small  for  the  congregations.  The  Word  was  attended  with 
 such  power,  that  many  cried  out  on  the  spot  for  the  pardon  of 
 their  sins.  Such  as  lived  in  malice  acknowledged  their  faults, 
 made  peace  with  one  another,  and  appeared  concerned  about 
 their  eternal  state.  The  parish  churches  were  now  better 
 attended,  and  family  worship  was  set  up  in  many  houses. 
 
 "  It  was  now  high  time  for  the  enemy  to  make  a  stand  in 
 another  manner ;  therefore  he  not  only  influenced  the  populace 
 to  revile  and  persecute  me,  but  caused  the  magistrates  and 
 clergy  to  bestir  themselves ;  the  former  to  threaten  me,  and 
 such  as  received  me  into  their  houses,  with  fines  ;  while  the 
 latter  showed  their  indignation,  and  used  their  endeavours  to 
 discourage  me  by  other  means.  This  put  some  stop,  for  a 
 short  time,  to  our  proceedings ;  yet  it  could  not  extinguish  the 
 flame  that  was  kindled.  Though  fear  kept  many  back,  yet 
 such  as  were  drawn  by  the  Divine  attraction  could  not  be  fright- 
 ened ;  and  I  continued  still  to  meet  them  secretly.  In  the  fol- 
 lowing spring  I  continued  to  go  from  house  to  house,  as  before, 
 speaking  to  all  that  were  inclined  to  hear  me.  By  this  time  I 
 gained  acquaintance  with  several  Dissenters,  who  kindly  received 
 me  into  their  houses.  In  this  manner  I  went  on,  until  advised 
 by  a  particular  friend,  in  the  latter  end  of  the  summer,  1736, 
 to  open  a  school  at  Trefecca,  which  I  did ;  but  presently  re- 
 moved to  the  parish  church.  This  afforded  many  young  persons 
 an  opportunity  of  coming  to  be  further  instructed  in  the  way  of 
 salvation. 
 
 "  The  latter  end  of  this  year  (1736)  a  man  was  going  from 
 
NONCONFORMITY  IN  WALES. 
 
 331 
 
 one  parish  to  another,  to  instruct  the  young  people  in  psalmody. 
 This  afforded  me  another  opportunity  of  doing  good,  and  of 
 showing  my  love  to  my  fellow  sinners.  I  accompanied  this  man 
 in  his  journeys ;  and  every  evening,  when  the  business  of  in- 
 struction was  over,  I  proceeded  to  give  a  word  of  exhortation. 
 By  this  means  many  were  brought  under  convictions,  and  many 
 religious  societies  were  formed.  I  began  in  imitation  of  the 
 societies  which  Dr.  Woodward  had  given  an  account  of  in  a 
 little  treatise  on  that  subject,  there  being  as  yet  no  other 
 societies  of  the  kind  either  in  England  or  Wales.  The  English 
 Methodists  were  not  then  heard  of,  though,  as  I  afterwards 
 found,  the  Lord  had*  been  working  on  some  of  them  at  Oxford, 
 and  elsewhere.  But  when  I  was  thus  exposed  to  all  kinds  of 
 opposition,  the  way  was  again  opened,  though  I  saw  no  proper 
 steps  which  I  could  securely  take,  as  I  was  threatened  that  I 
 should  be  silenced.  But,  however,  a  gentleman  in  Radnor- 
 shire, in  the  beginning  of  the  summer  of  1737,  sent  for  me  to 
 discourse  at  his  house.  This  excited  the  curiosity  of  some  in 
 the  higher  classes  of  society,  who  came  to  hear  me.  Many  had 
 their  prejudices  removed  by  conversing  with  me,  and  some  were 
 convinced  of  their  sins.  I  had  reasons  to  believe  that  the  Lord 
 would  bless  my  labours.  Though  I  still  continued  to  teach  a 
 school,  yet  I  went  out  every  night,  when  I  was  sent  for,  and  did 
 the  same  on  the  holy  days,  and  on  the  Sabbath.  At  last,  about 
 the  latter  end  of  this  year,  I  was  turned  out  of  the  school,  and 
 it  was  broken  up.  This,  however,  conduced  to  enlarge  my 
 sphere.  For  after  this  I  readily  complied  with  every  invitation, 
 and  went  wherever  I  was  sent  for,  by  day  and  night,  and  dis- 
 coursed to  crowded  auditories,  generally  three  or  four,  and 
 sometimes  five  or  six  times  a  day. 
 
 "Now  I  was  loaded  with  all  manner  of  calumnies,  from  all 
 quarters.  The  magistrates  threatened  me,  and  the  clergy  preached 
 against  me,  branding  me  with  the  character  of  a  false  prophet  and 
 deceiver.  The  mob  was  also  active,  laying  in  wait  for  me  in 
 many  places,  with  mischievous  intentions.  Yet  during  all  this 
 I  was  carried,  as  on  wings  of  an  eagle,  triumphantly  over 
 all.  I  took  no  particular  texts,  but  discoursed  freely  as  the 
 Lord  gave  utterance.    The  gift  I  had  received  was  as  yet  to 
 
332 
 
 HISTORY  OF  PROTESTANT 
 
 convince  the  conscience  of  sin.  There  appeared  now  a  general 
 reformation  in  several  counties.  Public  diversions  were  laid 
 aside,  religion  became  a  common  subject  of  conversation,  and 
 places  of  worship  were  everywhere  crowded.  The  Welsh  Charity 
 Schools,  by  the  exertions  of  the  Rev.  Griffith  Jones,  of  Llan- 
 ddowror,  began  to  spread;  people  in  general  expressed  a  willing- 
 ness to  receive  instruction ;  and  societies  were  formed  in  many 
 places. 
 
 "About  this  time,  I  heard  by  a  friend  that  came  from  London 
 of  a  young  clergyman,  namely,  Mr.  Whitefield,  that  preached 
 four  times  a  day,  and  was  much  blessed.  My  heart,  on  hearing 
 this,  was  united  to  him  in  such  a  manner  as  I  never  felt 
 the  like  with  any  one  before ;  but  I  had  not  the  least  prospect 
 of  seeing  him,  being  informed  that  he  had  gone  beyond  the 
 sea;  it  was  his  first  voyage  to  America.  However,  in  the 
 beginning  of  January,  1738,  I  was  agreeably  surprised  by  a 
 letter  from  him.  He,  having  providentially  heard  of  me,  wrote 
 in  order  to  encourage  me  to  go  on.  I  was  at  this  time  greatly 
 distressed  as  to  my  itinerary  way  of  preaching.  Yet  I  went 
 on  with  the  work  most  actively.  Thus  I  went  on,  having  sweet 
 fellowship  with  God  daily  in  private  prayer,  and  at  the  Sacra- 
 ment, which  I  constantly  attended.  Yet  still  I  was,  not  being 
 satisfied  as  to  my  method  of  proceeding,  shaken  by  Satan,  and 
 by  a  sense  of  the  greatness  of  the  work ;  but  still  I  was  con- 
 strained to  go  on,  by  the  importunity  of  the  generality  of  the 
 people,  and  by  the  visible  good  tendency  of  my  labours,  and 
 the  united  call  and  approbation  of  many  whom  I  esteemed  as 
 gracious  ministers,  and  by  the  continual  power  I  felt  with  me  in 
 the  work.  Thus  my  spirit  was  much  enlivened,  especially  when 
 in  the  Lord's  work :  and  I  feared  neither  men  nor  devils.  Such 
 power  and  courage  I  had  not  by  nature ;  therefore  it  appeared 
 to  me  to  be  undoubtedly  supernatural,  and  from  God 
 
 "  As  to  the  subject  of  my  discourse,  it  was  all  given  me  in  an 
 extraordinary  manner,  without  the  least  premeditation  !  It  was 
 not  the  fruit  of  my  memory,  for  naturally  my  memory  was  bad ; 
 therefore  it  was  the  effect  of  the  immediate  strong  impulse  which 
 I  felt  in  my  soul ;  indeed,  I  was  not  able  to  rest,  consequently 
 necessity  was  laid  upon  me  to  go  and  awaken  souls.    Thus  I 
 
NONCONFORMITY  IN  WALES. 
 
 335 
 
 went  on,  though  with  fear  and  trembling,  lest  others,  of  bad 
 intentions,  should  take  occasion  to  go  about  after  my  example. 
 I  therefore  prayed  that  I  might  know  the  will  of  God  more  per- 
 fectly, and  whether  His  glory,  and  the  salvation  of  my  fellow- 
 sinners,  were  the  only  objects  in  my  view.  I  had  power,  after 
 examining  the  matter  thus,  to  rely,  in  all  things,  on  the  strength 
 of  the  grace  that  is  in  Christ  Jesus,  for  power  to  carry  me  through 
 the  great  work ;  and  if  His  honour  should  call  me  to  suffer — to 
 be  imprisoned  and  tortured — I  should  find  Him  a  faithful  friend 
 in  every  trial,  in  death,  and  to  all  eternity.  Thus,  though  I  had 
 many  comfortable  assurances  that  my  commission  was  from 
 above,  yet  I  was  not  thoroughly  satisfied  in  my  own  mind,  until 
 summoned  before  a  person  of  distinction  to  give  an  account  of 
 my  going  about  as  I  did,  when  these  words  forcibly  came  into 
 my  mind — '  Behold,  I  have  set  before  thee  an  open  door,  and  no 
 man  can  shut  it.'  And  by  the  effect  produced  on  my  soul,  I  am 
 persuaded  that  the  passage  was  applied  to  me  by  the  Holy  Ghost." 
 
 In  August,  1739,  he  writes  :  "After  this  I  was  more  satisfied 
 than  ever  that  my  mission  was  from  God,  especially  as  I  had  so 
 often  applied  for  Holy  Orders,  and  was  rejected,  for  no  other 
 reason  than  my  preaching  as  a  layman.  I  saw,  both  from 
 Scripture  and  the  practice  of  the  Church,  that  the  preaching 
 of  laymen  was  proper  in  times  of  necessity.  I  saw,  in  the  Acts 
 of  the  Apostles,  the  account  of  Apollos  and  others,  who  were 
 scattered  by  the  death  of  Stephen,  having  no  other  mission  than 
 being  moved  by  the  Holy  Ghost,  and  love  to  the  immortal  souls 
 of  their  fellow  creatures.  I  thought  that  a  greater  time  of  neces- 
 sity could  hardly  be  than  the  present,  when  the  whole  country 
 lay  in  a  lukewarm  and  lifeless  condition.  In  many  churches 
 there  was  no  sermon  for  months  together ;  in  some  places 
 nothing  but  a  learned  English  discourse  to  an  illiterate  Welsh  con- 
 gregation !  And  where  an  intelligible  sermon  was  preached,  it 
 was  generally  so  legal,  so  much  in  the  spirit  of  the  old  covenant, 
 that  should  any  give  heed  to  it,  they  could  never  be  led  thereby 
 to  Christ,  the  only  way  to  God.  Seeing  these  things,  and  feeling 
 the  love  of  God  in  my  heart,  I  could  not  refrain  from  going 
 about  to  propagate  the  gospel  of  my  dear  Redeemer."  1 
 1  Morgan's  "  Life  and  Times  of  H.  Harries,"  pp.  15-41. 
 
334 
 
 HISTORY  OF  PROTESTANT 
 
 Thus  commenced  the  ministry  of  the  most  successful  preacher 
 that  ever  ascended  a  pulpit  or  a  platform  in  Wales.  He  was 
 not  a  great  preacher.  His  discourses,  as  far  as  elegance  of 
 composition,  depth,  and  sublimity  of  ideas,  &c,  were  concerned, 
 were  not  to  be  compared  to  those  of  Griffith  Jones,  Daniel 
 Rowlands,  and  several  of  his  Nonconforming  contemporaries  ; 
 in  fact,  he  did  not  pretend,  at  least  for  some  years,  to  deliver 
 composed  sermons,  but  merely  unpremeditated  addresses  on 
 sin,  and  its  dreadful  consequences  in  death,  the  judgment,  and 
 hell.  His  words  fell  like  balls  of  fire  on  the  careless  and  sinful 
 multitude ;  and  in  the  course  of  six  or  seven  years  he,  with  the  aid 
 of  his  coadjutors,  had  aroused  the  whole  Principality.  It  seems 
 that  his  appearance  was  most  commanding,  his  voice  solemn 
 and  strong,  and  his  earnestness  quite  irresistible  and  overpower- 
 ing. Almost  all  his  hearers  were  either  struck  with  an  awful 
 solemnity,  or  became  enraged.  Many  were  converted,  and 
 others  stifled  the  voice  of  conscience  by  persecuting  the  preacher 
 and  his  friends. 
 
 Any  attempt  to  account  philosophically  for  the  remarkable 
 effects  which  everywhere  attended  the  preaching  of  Howell 
 Harries,  would  be  nothing  better  than  an  irreverent  trifling 
 with  a  solemn  subject.  All  that  can  be  said  with  propriety 
 is,  that  he  was  an  extraordinary  instrument  raised  by  Provi- 
 dence, at  an  extraordinary  time,  to  accotnplish  an  extraordinary 
 work. 
 
 Though  Howell  Harries  was  a  most  sincere  and  attached 
 member  of  the  Established  Church,  yet  he  found  the  clergy 
 of  that  Church,  and  their  adherents,  his  most  bitter  opponents. 
 It  can  hardly  be  said  that  he  met  with  anything  deserving  the 
 name  of  opposition  from  any  but  Churchmen.  About  the 
 time  of  his  return  from  Oxford,  he  received  the  following  letter 
 from  the  vicar  of  his  own  parish  : — 
 
 4 'Talgarth,  Feb.,  1735-6. 
 "  Sir, — When  first  I  was  informed  that  you  took  upon  you 
 to  instruct  your  neighbours  at  Trefecca  on  a  particular  occa- 
 sion— I  mean,  of  the  nature  of  the  Sacrament — and  inforce 
 their  duty,  by  reading  a  chapter  out  of  that  excellent  book, 
 
NONCONFORMITY  IN  WALES. 
 
 335 
 
 'The  Whole  Duty  of  Man,'  I  thought  it  proceeded  from  a  pious 
 and  charitable  disposition.  But  since  you  are  advanced  as  far 
 as  to  have  your  public  lectures  from  house  to  house,  and  even 
 within  the  limits  of  the  church,  it  is  full  time  to  let  you  know 
 the  sin  and  penalty  you  incur  by  so  doing.  The  office  you 
 have  freely  undertaken  belongs  not  to  the  laity  any  farther 
 than  privately  in  their  own  families :  and  if  you  will  be  pleased 
 to  take  your  Bible  in  hand,  you  will  there  find  the  heavy  judg- 
 ments which  God  inflicted  upon  the  sacrilege  and  impiety  of 
 those  who  audaciously  presumed  to  invade  the  office  ministerial. 
 If  you  will  consult  the  histories  of  this  as  well  as  other  nations, 
 you  will  see  the  dismal  and  lamentable  effects  of  a  factious 
 zeal,  and  a  puritanical  sanctity :  for  it  is  an  easy  matter  to 
 seduce  ignorant  and  illiterate  people,  and  by  cunning  insinua- 
 tions from  house  to  house,  induce  them  to  embrace  what  tenets 
 you  please.  I  have  yet  one  heavy  crime  to  lay  to  your  charge, 
 which  is  this : — that  after  you  have  expatiated,  upon  a  Sunday, 
 upon  the  '  Whole  Duty  of  Man '  to  your  auditors,  which,  in  my 
 opinion,  is  wrote  in  so  plain  and  intelligible  a  manner  that  it 
 is  incapable  of  paraphrase,  unless  it  be  to  obscure  and  confound 
 the  author's  meaning,  you  concluded  with  a  long  extemporary 
 prayer,  with  repetitions,  tautologies,  <Scc.  Pray  consider  how 
 odiously  this  savours  of  fanaticism  and  hypocrisy.  What  I 
 have  already  said  will,  I  hope,  dissuade  you  for  the  future  from 
 such  practices.  But  if  the  admonition  of  your  minister  will 
 not  prevail,  I  will  acquaint  your  brother  of  it ;  and  if  you  will 
 persist  in  your  way,  I  must  acquaint  my  diocesan  of  it,  which 
 will  prove  an  immoveable  obstruction  to  your  ever  getting  into 
 Holy  Orders ;  for  your  continuance  in  it  will  give  me,  as  well 
 as  others,  just  reason  to  conclude  that  your  intellectuals  are 
 not  sound. 
 
 "  I  am  your  well-wisher,  and  assured  humble  servant, 
 
 "P.  Davies. 
 
 "P.S. — I  have  herewith  sent  you  Mr.  Nelson,1  and  by 
 seriously  weighing  what  is  there  said  of  the  sacred  function,  as 
 
 1  Nelson's  11  Fasts  and  Festivals  "  is  evidently  meant. 
 
33^  •  HISTORY  OF  PROTESTANT 
 
 you  will  see  marked  in  Ember  Week,  you  will  be  convinced 
 of  your  error. 
 
 "  To  Mr.  Howell  Harries,  at  Trefecca." 
 
 Mr.  Edmund  Jones,  of  Pontypool,  having  obtained  from 
 Mr.  Harries  a  promise  to  visit  Monmouthshire  in  the  spring 
 of  1738,  the  incumbent  of  the  parishes  of  Bedwellty  and 
 Mynyddislwyn  addressed  him  the  following  note,  in  order  to 
 prevent  his  coming  : — 
 
 "  Mr.  Harries, — I  am  surprised  at  the  liberty  you  take  of 
 coming  to  my  curacies  of  Mynyddislwyn  and  Bedwellty.  You 
 must  recede,  or  else  yourself,  and  the  person  or  persons  that 
 hath  invited  and  sent  for  you,  must  expect  that  just  resentment 
 due  for  such  unlawful  practices.  Yours, 
 
 "Mynyddislwyn,  March  17,  1738."        "David  Perrot. 
 
 In  contrast  with  these  threatening  communications  of  the 
 clergy,  we  shall  now  introduce  a  few  out  of  the  many  en- 
 couraging letters  which  he  received  from  several  Nonconform- 
 ing ministers. 
 
 From  Mr.  Edmund  Jones,  of  Pontypool. 
 
 "Gloucester,  August  10,  1738. 
 "  Dear  Sir, — I  have  sent  one  letter  already  to  you,  desiring 
 you  to  come  to  our  parts  as  soon  as  possible,  and  to  my  house, 
 having  an  agreeable  message  to  deliver  you,  as  it  comes  as  a 
 visible  sign  of  the  Lord's  love  to  you,  sent  by  the  hand  of 
 Providence;  and,  for  aught  I  know,  it  comes  as  an  earnest 
 of  future  mercies  to  you.  The  Lord  again  seems  to  make  the 
 Valley  of  Achor  a  door  of  hope ;  and  perhaps  you  will  find  it 
 that  the  Lord  is  going  to  pay  you  for  your  great  labour  in  his 
 behalf.  Lest  the  former  letter  should  not  reach  you,  I  have 
 sent  this  to  repeat  the  request  of  your  coming  down  to  me 
 speedily.  Send  me  a  letter  very  soon,  and  let  me  have  three 
 days  to  appoint  you  where  I  think  most  convenient  or  neces- 
 sary. Send  the  letter  to  Mrs.  Joan  Morgan,  of  Abergavenny, 
 directed  for  me  with  all  convenient  speed.    I  am  to  be  at 
 
NONCONFORMITY  IN  WALES. 
 
 337 
 
 home  next  Monday,  God  willing ;  having  been  in  England  for 
 some  time  ago. 
 
 "  I  remain,  yours  humbly  and  cordially  in  our  Lord, 
 
 "  Edmund  Jones. 
 
 "  P.S. — I  desire  you  will  order  it  so  as  to  be  two  nights  at 
 my  house.  I  want  some  time  to  talk  with  you,  and  to  concert 
 measures  how,  in  the  best  manner,  we  may  attack  the  devil's 
 interest,  and  advance  our  Lord's  interest. 
 
 "  To  the  Rev.  Mr.  Howell  Harries,  at  Talgarth, 
 Breconshire. —  This  with  all  care  and  speed." 
 
 From  the  Same. 
 
 "May  21,  1739. 
 "  Dear  Sir, — I  have  been  about  your  societies  as  a  watch, 
 to  see  both  how  they  did,  and  whether  the  devil  was  attempt- 
 ing to  mischief  them  or  no,  and  say,  blessed  be  God,  I  found 
 all  well,  and  your  mother  and  aunt  were  well.  I  have  been  in 
 a  society  at  your  mother's  house,  and  met  with  God's  presence 
 towards  the  latter  end  of  the  opportunity.  I  hope  I  made  this 
 journey  according  to  the  will  of  God,  as  well  as  at  your  request; 
 for  I  have  not  had  so  much  of  God's  presence  in  any  journey 
 I  made  these  seven  years.  But  especially  it  was  well  with  me 
 at  Maesyronen,  at  the  last  prayer  at  Gwenddwr,  the  Lord's  day 
 at  Tredustan,  and  Monday  at  Grwyne-Vychan  from  noon  till 
 sleeping-time,  especially  in  the  society,  to  talk  of  Jacob's  ladder. 
 Your  friends  in  Breconshire  begin  to  long  for  you,  and  do  very 
 affectionately  long  for  you.  But  I  should  give  you  a  more 
 particular  account  of  God's  goodness  at  Tredustan ;  there  was 
 a  large  auditory,  and  while  they  were  giving  the  Psalm  in  Dr. 
 Watts',  Psalm  84,  the  first  part,  my  soul  began  to  warm  and 
 kindle,  and  a  sweet  weeping  ensued.  I  laid  my  head  on  the 
 pulpit,  choosing  while  so  that  they  would  not  see  me.  I  had 
 not  gone  far  in  the  sermon,  but  the  presence  of  God  stirred 
 my  soul  to  speak  vehemently  to  the  people,  and  they  were 
 affected.  While  they  were  singing  the  last  psalm,  God  put  it 
 strongly  into  my  heart  to  pour  mightily  my  soul  for  you  to 
 God,  in  prayer  for  you,  before  them  all,  and  was  even  in  haste 
 
 23 
 
338 
 
 HISTORY  OF  PROTESTANT 
 
 to  pray  for  you,  and  did  so.  I  saw  and  felt  that  God  loved 
 and  would  honour  you  before  that  large  assembly.  They  were 
 much  affected,  especially  Mrs.  Thomas,  of  Gwernddyfrog,  who 
 expressed  to  me  her  great  longing  to  see  you  again.  I  had 
 strength  from  God  to  pray  for  you  at  Grwyne-Vychan  society, 
 and  I  heard  one  ready  to  cry  out  once  at  it.  I  believe  that 
 God's  blessings  will  crowd  upon  you.  But  as  these  words  were 
 given  out  and  sung — 
 
 '  My  soul  warm'd  with  His  rich  gifts, 
 The  heavenly  dove  descends  and  fills  the  place  ' — 
 
 at  the  words  1  descends  and  fills  the  place,'  my  soul  took  fire, 
 and  I  believe  it  was  a  prophecy  of  what  would  ensue,  as  it 
 came  to  pass. 
 
 "The  warrant  against  you  is  come  to  nothing.  Counsellor 
 Gwynne  would  not  meddle  with  it,  nor  any  of  the  Justices, 
 except  the  clergy  Justices,  and  Price  Davies  especially  was 
 observed  to  be  your  adversary ;  but  they  were  discouraged, 
 and  seemed  to  be  ashamed  of  it.  Parson  James,  of  Llanamwch, 
 who  was  so  active  against  you,  narrowly  escaped  drowning  some 
 time  ago,  which  deserves  notice.  I  desired  the  young  people 
 of  the  societies  to  pray  especially  for  those  gentlemen  who 
 stood  for  you.    The  books  came  to  your  mother's  house. 
 
 "I  rest  cordially  yours  in  our  Lord, 
 
 "  Edmund  Jones. 
 
 "  P.S. — I  sent  a  letter  a-piece  for  you,  Mr.  Whitfield,  and 
 Mr.  Seward,  which  I  hope  you  have  received  from  Mr.  Hutton, 
 bookseller,  since  you  went  to  London. 
 
 "  One  Hannah  Parry,  of  Lanfron,  hath  proposed  to  join  at 
 Tredustan ;  giving  the  reason  for  it  to  Mr.  Williams  and  me 
 that  she  could  not  at  all  have  God's  presence  in  the  church, 
 and  had  it  in  the  meeting  even  at  Maesyronen,  especially  in 
 hearing  them  at  the  Sarcrament.  I  advised  her  to  stay  until 
 we  should  know  your  mind  in  the  case,  but  she  was  not  inclined 
 to  stay.  "  Yours, 
 
 "  E.  Jones. 
 
 "For  Mr.  Howell  Harries ;  in  the  Rev.  Mr.  Whitfield's 
 Company,  to  be  left  with  Mr.  James  Hutton,  Book- 
 seller, near  Temple  Bar,  London." 
 
NONCONFORMITY  IN  WALES. 
 
 339 
 
 From  the  Same. 
 
 "  August  7,  1 741. 
 
 "  Dear  Brother, — I  received  your  kind  and  very  welcome 
 letter,  and  see  your  great  self-denial  in  it,  a  matter  of  conviction 
 to  most,  and  worthy  of  imitation  to  all  that  see  it.  But  going 
 to  Longtown,  where  I  am  at  the  writing  of  this,  I  parted  with 
 it  to  my  friend  Mrs  James  1  the  very  day  I  had  it.  Blessed 
 be  God,  who  blesses  Mr.  Whitfield's  and  your  labours  after  him 
 so  much  in  and  about  London.  I  am  very  desirous  of  his 
 great  success  in  Scotland,  where  religion  was  at  first  planted, 
 and  afterwards  defended  by  some  of  the  most  glorious  provi- 
 dences that  I  have  read  of.  Oh  !  how  wonderful  are  you  both 
 honoured,  while  I  am  of  so  little  use  that  I  cannot  but  mourn 
 over  it,  and  be  ashamed  of  myself,  though  I  do,  from  time  to 
 time,  offer  my  service  to  God's  cause,  and  ask  Him  what  will 
 He  have  me  to  do  for  Him.  Many  are  they  that  hate  me ;  and 
 my  friends  are  but  few;  yea,  the  labourers  in  my  Lord's  harvest 
 would  not  allow  me  even  to  glean  after  them ;  and  while  the 
 men  of  this  world  give  a  sheaf  or  two,  especially  the  more 
 generous  among  them,  to  poor  workmen,  nobody  would  do 
 me  that  kindness ;  but  when  I  offered  to  take  up  any  ear  of 
 corn  that  lay  before  me,  another  enviously  would  take  it,  yea, 
 and  run  to  take  it.  Thus  Dissenters  and  those  who  were  not 
 for  discipline  dealt  with  me ;  thus  the  bigoted  Churchmen,  the 
 Baptists,  and  even  the  Methodists  have  dealt  with  me  in  many 
 new  stations  :  but  if  this  be  the  Lord's  will,  I  am  content,  and 
 adore  and  bless  it ;  and  only  desire  that  I  would  not  be  of  no 
 use  before  the  Lord.  Let  me  die  now  rather  than  devour  His 
 mercies  and  be  of  no  service  to  His  cause.  However,  my  dear 
 spouse,  who  hath  had  the  presence  of  the  Lord  last  Thursday, 
 from  about  ten  o'clock  till  about  sunset,  in  such  a  manner  as 
 made  her  cry  out  wonderfully,  so  that  I  never  in  my  life  saw 
 the  like  before,  tells  me  positively  that  the  Lord  will  yet  raise 
 my  head,  and  will  yet  own  me  to  cast  a  light  about  me ;  and 
 which  I  cannot  but  believe,  because  God  was  immediately  with 
 my  dear  spouse,  yea,  and  she  tells  me  God  will  help  in  building 
 
 Afterwards  Mrs.  Whitfield. 
 
340 
 
 HISTORY  OF  PROTESTANT 
 
 up  the  meeting-house,  and,  when  it  is  finished,  give  His  presence 
 in  it.  But  do  not  think  from  this  that  I  am  deserted,  though 
 I  thus  write,  for  thus  I  think,  and  have  been  carried  to  write 
 without  any  previous  intention. 
 
 "Iam  fully  of  your  mind,  dear  brother,  that  there  are  but 
 few  that  wholly  come  out  from  the  world  to  follow  Christ. 
 But  there  is  a  cursed  conformity  to  it,  and  the  fear  of  being 
 counted  fools  makes  men  conform  to  some  of  the  world's 
 principles,  and  self-love  and  self-seeking  make  them  conform 
 to  its  practices ;  not  considering  that  according  to  men's 
 conformity  or  nonconformity  to  the  world,  they  are  conform- 
 able to,  or  dissenters  from  Christ,  and  consequently  good  or 
 bad. 
 
 "I  now  begin  to  collect  some  help  for  the  building  of  the 
 meeting-house,  and  will  go  about  both  the  meetings  and 
 societies,  where  I  am  anything  acquainted  and  shall  be  re- 
 ceived. If  you  are  acquainted  with  some  desirable  Dissenting 
 ministers  and  people,  I  desire  you  would  ask  them  some  small 
 assistance  towards  the  building  of  our  meeting-house ;  some- 
 what which  they  can  easily  spare.  Propose  it  only  to  those 
 in  whom  you  may  perceive  faith  to  believe  they  shall  be 
 rewarded ;  and  not  to  any  others.  If  you  will  do  me  some 
 service  this  way,  it  will  be  a  great  kindness  indeed,  and 
 perhaps  in  time  I  shall  reward  you ;  but  if  I  do  not,  God  will. 
 There  are  more  of  our  Dissenting  ministers,  who  are  friends 
 to  the  Methodists,  than  you  mention  this  side  of  the  country, 
 beside  Mr.  Henry  Davies,  Mr.  Philip  Pugh,  and  myself,  viz.: — 
 Mr.  Lewis  Jones,  Mr.  Joseph  Simmons,  Mr.  Owen  Rees,  Mr. 
 "William  Williams,  Mr.  Cole,  &c.  ;  but  perhaps  they  will  not 
 act  much  ;  but  you  know  our  Lord's  saying — '  He  that  is  not 
 against  us  is  on  our  side ; ;  and  I  cannot  but  observe  that 
 they  are  our  best  men  who  are  favourable  to  you,  and  that 
 they  are  for  the  most  part  dry  and  inexperienced,  or  Arminians, 
 that  are  against  you — at  least,  who  are  bitter.  Though 
 indeed,  while  all  of  us  allow  you  to  exhort,  though  unordained, 
 and  not  called  in  the  usual  way,  but  called  extraordinarily,  yet 
 we  cannot  still  allow  of  others  going  on  without  a  rule,  much 
 more  that  there  should  be  a  succession  of  them  still  rising 
 
NONCONFORMITY  IN  WALES. 
 
 341 
 
 up;  for  this  may  be  a  means  of  bringing  an  unnecessary 
 persecution  upon  the  church  of  God,  and  of  shutting  the  door 
 of  liberty  in  this  nation;  for  though  we  have  seen  enough 
 already  to  excite  persecution,  yet  on  men's  part  nothing  but 
 pure  duty  should  be  the  external  cause  of  it. 
 
 "  I  desire  you  would  prevail  with  Mr.  Whitfield  to  procure 
 journals  of  the  labours  of  the  Tennents  whom  you  mention  in 
 your  letter,  and  give  so  good  an  account  of.  I  am  glad  the 
 followers  of  the  Wesleys  came  over  to  you,  and  wish  the  truth 
 may  crush  all  errors.  Carry  it  tenderly  to  their  persons ;  but 
 to  their  errors  give  not  a  place,  no,  not  for  an  hour,  as  the 
 apostle  phrases  it ;  but  pray  and  preach  it  down.  I  am  glad 
 Mr.  Whitfield  hath  borne  his  honest  and  bold  testimony 
 against  the  lukewarmness  and  worldliness  of  Dissenters,  and 
 against  the  loose  walking  and  levity  of  some  of  their  ministers. 
 There  was  the  greatest  need  in  the  world  of  it ;  but  Mr. 
 Whitfield  doth  it  in  a  prudent,  though  yet  home  manner ;  and 
 had  you,  dear  brother,  done  this  with  less  passion  and  intem- 
 perance of  spirit,  and  with  more  prudence  and  distinction, 
 observing  a  regard  to  their  persons,  you  might  have  done 
 much  good ;  but  as  it  was,  I  fear  it  did  but  little  good.  It  is 
 my  presumption  upon  your  honesty  and  self-denial  makes  me 
 venture  to  tell  you  this  much  ;  but  I  see  our  own  much  greater 
 fault.  We  should  have  borne  our  just  reproof,  and  be  humble, 
 and  confess  our  great  degeneracy  before  God  and  man,  and 
 strive  to  reform  :  some  were  humble,  and  took  it  so  ;  but  most 
 were  proud,  and  rose  upon  it,  to  our  greater  shame  and  guilt ; 
 especially  since  it  came  from  the  man  whom  God  owned  so 
 much  to  do  good.  We  should  have  borne  with  you  as  with 
 younger,  if  not  as  weaker  brethren  j  and  where,  through 
 Satan's  temptation,  some  of  you  carried  things  somewhat 
 intemperately  and  too  far,  yet  we  should  have  either  held  our 
 peace,  or  have  used  entreaties  and  mild  argumentations ;  but 
 Satan  puffed  us  on  the  other  side  to  undue  resentments,  as  it 
 did  some  of  you  to  undue  provocation  on  the  other  hand. 
 
 "  I  wish  some  of  the  sound  Dissenting  ministers  separated 
 from  the  erroneous  and  loose  Dissenters  ;  but  perhaps  it  will 
 come  to  that.    Both  the  ministers  of  Penmain  deny  that  there 
 
342 
 
 HISTORY  OF  PROTESTANT 
 
 is  any  need  of  discipline  among  them,  and  call  my  attempts 
 of  discipline  by  the  opprobrious  names  of  rigid,  punctilious, 
 and  novel  customs  ;  upbraid  my  friendship  with  the  Methodists, 
 whom  they  call  my  new  friends,  but  tell  me  that  I  had  as  well 
 or  better,  or  to  that  purpose,  have  accorded  with  my  old 
 friends,  &c.  Thus  these  men  refuse  to  be  reformed — the 
 more  is  the  pity.  I  forgot  in  its  proper  place  to  desire  you  not 
 to  seek  anything  for  my  meeting-house,  which  we  intend  to 
 build,  of  Mr.  Samuel  Price,  because  he  doth  me  kindness 
 yearly,  but  of  Mr.  Bradbury,  if  you  are  acquainted  with  him, 
 and  of  Mr.  Goodwin,  Mr.  Hall,  and  Mr.  Hill,  &c,  if  his  con- 
 gregation is  not  small,  and  can  only  support  their  minister, 
 which  is  the  case  with  some  congregations ;  and  where  that  is 
 the  case  it  is  not  proper  to  mention  it. 
 
 "  I  am  concerned  to  hear  how  Accord  and  Rogers,  and 
 some  other  person,  whose  name  I  have  not  heard,  should  turn 
 Anabaptists.  Were  they  Antinomians,  or  no  ?  Let  me  know 
 in  yours.  And,  dear  brother,  I  here  take  occasion  to  desire 
 you  to  guard  people  from  Antinomian  errors,  when  you  lead 
 them  into  the  doctrine  of  free  grace,  for  that  is  a  rock  where 
 many  have  split ;  and  when  they  become  Antinomians,  they 
 will  readily  turn  Anabaptists  :  and  while  you  exclaim  so  much 
 against  the  lukewarmness  of  our  Dissenters,  do  not  neglect 
 warning  of  the  spiritual  pride  and  intemperate  spirit  of  the 
 Baptist  Dissenters,  which  are  yet  worse,  though  accompanied 
 with  the  zeal  which  the  other  lukewarm  Dissenters  want ; 
 otherwise  you  may  occasion  the  turning  of  your  friends  to  the 
 Anabaptists.  So  subtle  is  the  enemy,  that  under  pretences  of 
 advancing  free  grace,  he  hath  pushed  on  thousands  to  the 
 Antinomian  whirlpool;  for  which  reason  I  humbly  give  this 
 caution. 
 
 "  Let  me  have  an  account  of  these  men,  and  of  what  Mr. 
 Stennet  hath  done  in  the  matter.  Your  answer  to  mine,  which 
 I  desire  may  be  soon,  in  expectation  of  which,  I  remain  your 
 unworthy  brother  and  servant  in  the  Lord  Christ, 
 
 "Edmund  Jones. 
 
 "P.S. — If  you  can  get  Dr.  Goodwin's  works  at  second-hand, 
 very  cheap,  in  London,  as  perhaps  you  may  (else  do  not  buy 
 
NONCONFORMITY  IN  WALES. 
 
 343 
 
 them),  bring  them  down  with  you,  or  a  second-hand  Flavel, 
 and  I  will  pay  you  for  them,  to  dispose  of  them  to  young 
 preachers. 
 
 "For  Mr.  Howell  Harries,  to  be  left  at  Mr.  James 
 Hutton,  bookseller,  at  the  Bible  and  Sun,  near 
 Teinple  Bar,  London.'* 
 
 From  Mr.  David  Williams,  Pastor  of  the  Presbyterian 
 Churches  at  Cardiff,  and  Watford,  near  Caerphilly. 
 
 "  Dear  Mr.  Harries, — This  is  to  acquaint  you  that  upon 
 information  from  Mr.  Jones,  I  have  given  out  that  you  will  be 
 in  our  parish  (Eglwysilian),  in  two  places,  between  three  and 
 four  miles  distant,  in  which  places  we  expect  a  vast  concourse 
 of  people.  The  time  nominated  is  Whitsun  Wednesday,  at 
 Bwlchycwm,  and  next  day  at  Maesdiofal,  where  Mr.  Jones  will 
 meet  you,  to  bring  you  to  his  house.  I  will  either  come 
 myself,  or  send  to  Bedwellty,  Tuesday,  to  bring  you  to  our 
 house  that  night.  Please  to  let  me  have  a  further  confirmation 
 hereof  by  the  bearer.  I  hope  a  visit  here  will  turn  to  some 
 good  account,  and  I  shall  pray  earnestly  to  God  (and  engage 
 others  also  to  do  the  same),  that  you  may  come  in  the  power 
 and  might  of  His  Spirit. 
 
 "I  am,  dear  sir, 
 "Your  most  sincere  friend  and  humble  servant, 
 
 "David  Williams. 
 
 "  Pwll-y-pant,  May  17,  1378." 
 
 From  the  Same. 
 
 "  Pwll-y-pant,  in  Eglwysilian  parish, 
 
 June  12,  1738. 
 
 "  Dear  Mr.  Harries, — The  bearer  is  a  purpose  messenger, 
 sent  to  inquire  how  you  are ;  he  is  one  brought  under  some 
 convictions  by  what  he  heard  from  you,  which  I  pray  God 
 may  be  lasting.  Great  were  the  expectations  of  your  coming 
 to  the  intended  places,  viz.,  Llanwnno,  Llantrisant,  and  St. 
 Nicholas  ;  and  the  disappointment  has  more  raised  the  desires 
 and  longings  of  thousands  of  souls.    The  two  days'  service 
 
344 
 
 HISTORY  OF  PROTESTANT 
 
 with  us  has  been  attended  with  marvellous  success.  The 
 churches  and  meetings  are  crowded,  sabbath-breaking  goes 
 down ;  it  is  looked  upon  as  a  very  abominable  thing ;  dancing 
 has  been  much  interrupted,  profane  swearing  and  cock-fighting 
 are  exclaimed  against.  But  you  do  not  imagine  that  the  devil 
 is  mute  and  still ;  no,  he  both  speaks  and  acts,  but  I  think 
 there  seems  to  be  more  against  him  than  for  him  in  this  part 
 of  the  country.  Your  friends  are  more  numerous  than  your 
 adversaries ;  you  are  preached  against  in  some  places,  but  it 
 turns  to  the  reproach  of  them  who  attempt  it.  The  devil  is 
 a  lying  spirit  in  the  mouth  of  some  to  calumniate  you  to  some 
 of  the  gentry,  in  order  to  stir  them  up  against  you,  and  God  is 
 pleased  again  to  remove  the  charge.  Upon  the  whole,  I 
 cannot  forbear  thinking  (without  any  partiality)  but  that  your 
 coming  here  was  from  God ;  and  that  God  Himself,  in  the 
 might  and  power  of  His  Spirit,  was  pleased  to  come  with  you. 
 I  hope  your  useful  life  will  be  prolonged,  and  that  God,  by 
 casting  you  down,  is  preparing  you  for  greater  service ;  and 
 hope  you  will  not  lay  down,  or  alter  your  course,  while  God 
 thus  visibly  owns  you.  When  Satan  has  failed  of  his  end  in 
 ridiculing  and  threatening  by  his  own  devoted  servants,  who 
 knows  but  that  he  may  transform  himself  into  an  angel  of  light, 
 and  put  some  good  and  religious  people  upon  dissuading  of 
 you,  which  the  subtle  serpent  cannot  but  know  it  to  be  the 
 most  effectual  way  of  working  with  you  ?  But  I  pray  God  you 
 may  be  taught  to  discern  him  in  what  way  soever  he  acts.  I 
 hope  that  as  soon  as  God  shall  restore  you  to  health  and 
 strength,  you  will  come  to  the  places  above  mentiond ;  whether 
 it  be  harvest  time  or  any  other  time,  I  think  it  will  make  not 
 much  difference,  because  people  are  so  eager  of  hearing  you. 
 I  intended  to  meet  you  as  it  was  agreed  upon,  and  had  four 
 or  five  places  fixed  upon  to  propose  to  you,  that  wanted  your 
 service,  were  desirous  of  it,  and  also  convenient ;  which  I  shall 
 set  before  you  when  I  shall  next  see  you,  which  I  hope  shall 
 not  be  long  before  you  come  to  the  above  places.  I  hope  you 
 will  think  the  account  I  have  now  given  you  to  contain  in  it 
 much  the  same  voice  as  St.  Paul  heard  in  a  vision,  '  Come 
 over  to  Macedonia,  and  help  us.'    If  you  be  able  to  write, 
 
NONCONFORMITY  IN  WALES. 
 
 345 
 
 please  to  do  it  with  the  bearer.  My  parents  and  all  the  family 
 give  their  love  and  service  to  you,  and  pray  for  the  restoration 
 of  your  health,  and  the  continuance  of  your  usefulness,  as  also 
 does  your  very  sincere  friend,  and  most  humble  servant, 
 
 "David  Williams. 
 "P.S. — I  saw  Mr.  Edmund  Jones  last  Saturday,  who  desired 
 me  to  give  you  his  service  if  I  would  write." 
 
 From  the  Same. 
 
 "  Pwll-y-pant,  July  14,  1738. 
 "  Dear  Mr.  Harries, — I  hope  you  recover  and  get  strength 
 continually.  You  are  very  much  expected  in  these  parts,  and 
 I  hope  you  have  growing  inclinations  to  come.  Here  are  still 
 visible  good  effects  of  the  late  visit  you  made  us.  The  last 
 week  of  this  instant,  or  the  first  beginning  of  the  next,  will  be 
 very  convenient.  The  places  in  view,  besides  those  that  have 
 been  disappointed,  are  Llan-edarn  (from  St.  Nicholas  there), 
 thence  to  Machen,  or  Bassaleg,  either  of  the  two,  as  those 
 concerned  shall  think  most  convenient ;  thence  to  our  parish, 
 where  we  shall  think  it  most  convenient.  We  talk  of  the 
 bearer's  house,  but  do  not  give  him  any  absolute  promise,  that 
 we  may  be  at  liberty  to  choose  a  more  convenient  place  if  we 
 can.  I  am  afraid  the  bearer,  who  has  been  a  wild  man,  feels 
 none  of  the  pangs  of  the  new  birth,  has  such  a  flash,  but  hardly 
 knows  why.  If  you  can  have  an  opportunity,  please  to  talk 
 close  and  home  to  him  upon  the  nature  of  repentance  and 
 regeneration.  He  lost  opportunities  which,  perhaps,  might 
 have  been  of  service  to  him.  When  you  come  here,  I  beg 
 leave  to  dispose  of  you  for  two  nights.  The  one  will  be  near 
 the  gentlewoman's  house  I  talked  to  you  about,  where  I  expect 
 she  will  meet  you  ;  and  the  other  is  in  a  needful  place,  where  you 
 will  be  met  by  young  people ;  some  of  whom  have  been  wrought 
 upon  by  what  they  heard  from  you,  and  still  hopefully  retain 
 the  impressions.  I  intend  to  have  a  meeting  with  some  friends, 
 but  privately,  to  pray  for  the  Divine  assistance  and  blessing. 
 I  should  have  told  you  that  you  are  expected  from  our  parish 
 to  Gelly-gaer.    The  curate,  who  called  the  other  night  at  our 
 
34<5 
 
 HISTORY  OF  PROTESTANT 
 
 house,  is  for  promoting  it  all  he  can ;  though  he  may  act  a 
 little  behind  the  curtains,  being  now  about  to  receive  priest's 
 orders.  He  is  the  friendliest  of  all  the  clergy  hereabout, 
 preaches  with  much  life,  and  endeavours  to  do  all  the  good  he 
 can  in  the  parish.  I  would  not  advise  you  to  anything  pre- 
 judicial to  the  cause,  which  I  hope  I  can  say  I  have  at  heart ; 
 but  I  may  tell  you,  that  you  need  not  be  so  shy  of  conversing 
 with  Dissenters  in  these  parts,  as  in  some  places,  for,  blessed 
 be  God,  prejudice  is  falling  off  more  and  more  here. 
 
 "  Please  to  write  by  the  bearer,  and  fix  the  time.  I  earnestly 
 desire  a  share  in  your  prayers.  I  am  sensible  of  the  workings 
 of  the  same  enemy,  self,  which  you  complain  much  of,  and 
 which  I  fear  more  than  the  devil  himself.  That  the  God  who 
 inclined  you  to  go  thus  abroad,  and  kept  you  from  the  cursed 
 effects  of  Satan,  and  his  agents'  malice,  may  do  so  still,  and 
 abundantly  prosper  your  sincere  and  honest  endeavours,  are, 
 and  shall  be,  the  real  and  fervent  prayers  of, 
 "  Dear  sir, 
 
 "  Your  most  affectionate  friend  and  humble  servant, 
 
 "  David  Williams." 
 
 From  Mr.  James  Davies,  of  Merthyr  Tydvil. 
 
 "  Merthyr  Tydvil,  March  3,  1738-39. 
 "  Dear  Brother, — I  assure  myself  you  do  not  despise  that 
 gospel  term.  May  our  evidence  be  clear  to  entitle  us  to  the 
 privilege,  Heb.  ii.  n  ;  iii.  1.  As  always,  so  now  in  haste,  I 
 send  with  sincere  tenders  of  affectionate  love,  and  real  respect, 
 to  desire  primarily  change  of  prayers  for  each  other's  persons, 
 labours,  and  relatives ;  then  what  converse  we  can  keep  ;  and, 
 with  all  entreaties,  that  with  all  the  speed  you  possibly  can,  you 
 will  spare  us  a  week  between  Vaenor,  Merthyr,  Aberdar,  and 
 Llanwnno.  Let  me  know  when,  beloved  brother,  and  give  me 
 leave  to  promise  you  will  be  at  the  places  appointed,  at  the 
 hours  of  10  or  11.  Pardon  my  boldness  in  love,  for  the  con- 
 veniency  and  edification  of  immortal  souls.  Your  adjourning 
 your  intended  journeys  invited  this  request  now,  and  wishing 
 to  beat  before  the  iron  cools  and  hardens,  having  the  more 
 probability  to  us  rationals  to  expect  a  deeper  impression ;  though 
 
NONCONFORMITY  IN  WALES. 
 
 347 
 
 always  the  success  is  owing  to  Divine  influence,  that  He  who 
 effects  the  work  may  have  the  due  honour. 
 
 "  I  will  not  presume,  brother,  to  direct  your  choice  of  themes. 
 The  threatenings  of  the  law  leave  some  as  in  Deut.  xxix.  19. 
 The  free  grace  of  the  gospel,  others  despise,  Matt.  xi.  17. 
 Neither  judgments,  mercies,  nor  ministers  can  arrive  to  the 
 province  of  the  Holy  Spirit,  2  Cor.  iii  5,  6.  May  it  be  our 
 cordial,  constant  care  and  study  to  please  Him;  may  He  keep 
 our  hearts  and  conduct  under  His  holy  and  verily  sweet  influ- 
 ences ;  our  best  companion,  guide,  and  comforter.  Then  might 
 we  expect,  yea,  depend  upon  having,  direction,  assistance,  and 
 success;  I  will  only  quote  1  Cor.  ii.  1,  2. 
 
 "  I  must  give  over ;  I  owe,  and  return  you  thanks  for  your 
 late  labours  here.    I  hope  it  shall  not  be  in  vain.    I  urge  your 
 coming  soon,  and  crave  two  nights  then  at  my  house.  Com- 
 mitting yourself  and  affairs  to  God,  and  the  word  of  His  grace, 
 "  I  remain,  your  unworthy  affectionate 
 
 friend,  brother,  and  servant, 
 
 "James  Davies. 
 
 "  P.S. — Our  friends  at  Ynystaf  have  frequent  meetings,  and  I 
 had  a  large  and  comfortable  one  there  yesterday.  I  do  entreat 
 you  as  my  friend,  and  charge  you  as  my  Christian  brother,  to 
 mind  me  in  your  secret  retirements.  I  will  wait  daily  to  hear 
 from  you,  though  I  do  not  know  where  this  script  will  meet 
 you.  "Yours,  cordially  in  ours,  J.  D." 
 
 From  Mr.  Henry  Davies. 
 
 "  Loving  and  Dear  Sir, — Many  expected  to  see  and  hear 
 you  at  Aberdare,  and  Lann,  Llanwnno.  I  pity  the  people  that 
 were  disappointed  in  those  places,  where  you  fully  designed 
 to  be  when  I  saw  you.  I  have  seen  that  pious,  zealous  man, 
 Mr.  Griffith  Jones,  who  was  very  inquisitive  about  you,  and 
 prayed  that  the  great  good  God  would  bless  your  well-meant 
 endeavours  to  do  good  to  many  souls,  and  said  that  he  would 
 never  be  an  hindrance  to  you,  but  yet  he  was  afraid  that  some 
 ignorant  persons  would  take  to  the  work  that  had  no  qualifica- 
 tions for  it. 
 
348 
 
 HISTORY  OF  PROTESTANT 
 
 "  I  desire  an  answer  to  this  letter  the  first  opportunity.  May 
 the  great  God  bless  His  visitation  unto  you,  and  if  sick,  may  you 
 find  honey  on  the  rod  of  chastisement,  and  may  He  bring  you, 
 as  gold,  purified  out  of  this  furnace.  We  would  be  very  glad  to 
 see  and  hear  you  in  the  places  you  promised  :  many  thousands 
 long  for  your  coming.  I  beg  the  help  of  your  warmest  addresses 
 to  God  for  me  and  mine.  I  rest  your  sincere  friend  in  the  best 
 bonds  of  love.  "  Henry  Davies. 
 
 "Nant  Celyn,  June  9,  1738. 
 
 "P.S. — I  shall  desire  the  favour  of  a  line  from  you,  if  you 
 are  upon  the  land  of  the  living. 
 
 "  For  Mr.  Hotvell  Harries,  at  Talgarth.   To  be  left  with 
 
 Mr.  John  Powell,  at  Glynn.    These  with  care  and 
 
 speeds 
 
 "  Blaengwrach,  July  28,  1738. 
 "Loving  and  Dear  Brother, — Within  this  fortnight  I  have 
 written  to  you  afore.  That  serious,  zealous,  and  pious  man, 
 Mr.  William  Thomas,  clergyman  at  Lantwit-juxta-Neath,  is  very 
 desirous  to  see  and  to  have  your  company.  He  came  purposely 
 to  hear  you  at  the  Abbey,  but  was  disappointed,  and  many 
 thousands  more.  He  was  reproved  by  a  bitter  clergyman  who 
 lives  at  Neath.  The  clergy  are  divided  one  against  another 
 in  our  parts.  A  captain  of  the  cock  matches,  who  heard  you  at 
 Bettws,  promises  never  to  follow  that  wicked  game  any  longer, 
 and  another  dux  omnium  malorum,  near  the  sea  side,  did  cut 
 off  the  heads  of  his  cocks  when  he  went  home  after  he  heard 
 you.  I  have  seen  him  last  Lord's  day,  and  he  appears  a  serious 
 hearer.  He  did  invite  me  to  his  house.  The  praise  is  due  to 
 God  alone.  I  find  there  is  much  reformation  in  many  since 
 you  have  been  this  way,  which  calls  loud  upon  you  to  come 
 again  as  soon  as  possible.  A  great  gentleman's  lady,  a  lawyer 
 below  us,  is  very  much  for  to  come  to  hear  you,  and  he  is  con- 
 trary. I  believe  the  devil  has  lost  some  skilful  soldiers,  who 
 have  listed  themselves  to  be  faithful  soldiers  under  the  great 
 captain,  our  Lord  Jesus.  Remember  me  dearly  to  Mr.  William 
 Herbert,  and  all  inquiring  Christian  friends.  Oh  pray  that 
 there  would  be  more  cannons  sent  to  batter  down  the  towers  of 
 
NONCONFORMITY  IN  WALES. 
 
 349 
 
 Satan.  I  beg  the  help  of  your  prayers  and  praises,  and  that 
 the  Lord  would  give  more  faith,  humility,  patience,  and  holy 
 zeal.    I  love  and  long  to  see  you. 
 
 "  I  rest  your  sincere  friend,  brother,  and  servant, 
 
 "  Henry  Davies. 
 "P.S. — Favour  me  with  a  letter  when  you  will  receive  this, 
 and  let  me  know  when  you  will  come  to  our  parts,  and  how 
 does  the  work  of  our  good  and  great  Master,  Jesus  Christ, 
 prosper  in  your  parts?  Oh  continue  in  prayer  for  your  poor 
 brother.  I  desire  you  to  procure  Mr.  Griffith  Jones's  letters 
 from  Mr.  Rowlands,  and  if  you  can,  prevail  with  him  to  come 
 to  these  parts  to  preach  the  everlasting  gospel.  I  shall  en- 
 deavour to  have  a  letter  of  consent  from  one  of  our  clergy  if  he 
 will  come.    Give  my  love  and  service  to  him."  1 
 
 Thus,  while  persecuted  by  Churchmen,  Harries  had  every 
 encouragement  and  support  from  the  Nonconformists.  Had 
 they  acted  towards  him  as  the  ministers  and  members  of  his 
 own  church  did,  he  would  have  been  crushed  at  the  outset  of 
 his  public  career.  But  having  been  sustained  for  some  time  by 
 his  Nonconforming  brethren,  he  had  the  satisfaction  of  seeing 
 a  number  of  talented  and  awakened  young  clergymen  willing 
 to  co-operate  with  him. 
 
 Among  these,  the  first  place  in  point  of  eminence,  as  well  as 
 seniority,  belongs  to  Mr.  Daniel  Rowlands.  He  was  the 
 son  of  a  clergyman,  was  born  at  Pantybeudy,  in  the  parish  of 
 Nantcwnlle,  Cardiganshire,  in  17 13;  was  educated  at  the 
 Grammar  School,  Hereford ;  was  ordained  a  deacon,  March 
 IO>  1733,  and  priest,  August  31,  1735.  He  was  appointed 
 curate  of  the  parishes  of  Nantcwnlle  and  Llangeitho,  at  a  salary 
 of  jQio  a  year,  and  never  had  any  higher  preferment  in  the 
 Established  Church.  When  he  entered  the  ministry  he  was 
 an  unconverted  young  man.    It  is  said  that  he  was  guilty  of 
 
 1  Henry  Davies  was  a  native  of  Caermarthenshire  ;  he  was  educated  under 
 Mr.  W.  Evans,  at  Caermarthen,  and  was  ordained  at  Blaengwrach,  in  the  vale 
 of  Neath,  about  1718.  He  was  the  founder  and  first  pastor  of  the  Congrega- 
 tional Church  at  Cymer,  near  Pontypridd.  This  excellent  man  finished  his 
 useful  career,  July,  1766,  in  the  70th  year  of  his  age.  There  was  in  him  a  happy 
 combination  of  the  learning  of  the  Dissenter,  and  the  fire  of  the  Methodist. 
 
35° 
 
 HISTORY  OF  PROTESTANT 
 
 occasional  intoxication,  and  that  he  used  to  go  out  of  the  pulpit 
 after  the  service  on  Sundays  to  take  a  part  in  the  sports  and 
 plays  of  his  irreligious  parishioners. 
 
 About  the  close  of  the  year  1735,  his  mind  was  deeply  im- 
 pressed by  a  sermon  delivered  by  Mr.  Griffith  Jones,  of  Llan- 
 ddowror,  at  Llanddewi-brefi.  That,  together  with  the  holy  ex- 
 ample and  successful  ministry  of  his  neighbour,  Mr.  Philip  Pugh, 
 led  him  to  a  serious  consideration  of  his  own  ways,  and  ultimately 
 resulted  in  his  conversion.  Being  endowed  with  superior 
 talents,  when  his  heart  felt  the  influence  of  religion  he  began 
 to  preach  with  remarkable  power  and  effect.  His  congrega- 
 tions, which  were  previously  very  thin,  then  became  overflow- 
 ing. His  fame  was  soon  spread  around  the  country,  and  he 
 received  several  pressing  invitations  to  preach  on  week-days  at 
 other  churches  in  the  counties  of  Cardigan  and  Caermarthen. 
 In  the  course  of  a  short  time  his  earnest  and  powerful  ministry 
 proved  instrumental  in  effecting  a  general  awakening  through- 
 out extensive  districts  of  those  counties. 
 
 For  the  first  five  years  after  his  conversion,  sin,  the  curses  of 
 the  law,  death,  the  judgment,  and  hell,  were  the  subjects  on 
 which  he  chiefly  dwelt.  His  numerous  hearers  were  alarmed 
 beyond  measure.  Finding  that  he  was  not  declaring  the  whole 
 counsel  of  God,  the  venerable  Philip  Pugh  candidly  pointed 
 out  his  defect  to  him.  "  My  dear  sir,"  said  he,  "  preach  the 
 gospel  to  the  people,  and  apply  the  balm  of  Gilead,  the  blood 
 of  Christ,  to  their  spiritual  wounds,  and  show  the  necessity  of 
 faith  in  the  crucified  Saviour."  "  I  am  afraid,"  said  Rowlands, 
 that  I  have  not  the  faith  myself  in  its  vigour  and  full  exercise." 
 "Preach  on  it,"  said  Mr.  Pugh,  "till  you  feel  it  in  that  way; 
 no  doubt  it  will  come.  If  you  go  on  preaching  the  law  in  this 
 manner  you  will  kill  half  the  people  in  the  country ;  for  you 
 thunder  out  the  curses  of  the  law,  and  preach  in  such  a  terrific 
 manner,  that  no  one  can  stand  before  you."  The  young  clergy- 
 man wisely  followed  the  advice  of  the  aged  Nonconformist,  and 
 thousands  soon  had  cause  to  bless  God  for  it. 
 
 Harries  and  Rowlands  were  converted  about  the  same  time, 
 and  both  had  excited  considerable  attention  by  their  preaching 
 for  more  than  a  year  before  they  knew  anything  of  each  other. 
 
NONCONFORMITY  IN  WALES. 
 
 351 
 
 Harries  has  given  us  the  following  account  of  the  beginning  of 
 his  acquaintance  with  Rowlands,  and  its  results  : — "Mr.  Daniel 
 Rowlands  was  awakened  about  the  same  time  as  myself  in 
 another  part  of  Wales,  namely,  in  Cardiganshire,  where,  by 
 reason  of  there  being  but  little  correspondence  between  that 
 county  and  Breconshire,  he  went  on  gradually  growing  in  gifts 
 and  power  without  knowing  anything  of  me,  or  myself  knowing 
 anything  of  him ;  until  by  providence,  in  the  year  1 737,  I  came  to 
 hear  him  in  Devynock  church,  in  the  upper  part  of  our  county, 
 where,  upon  hearing  the  sermon,  and  seeing  the  gifts  given  him 
 and  the  amazing  power  and  the  authority  with  which  he  spoke, 
 and  the  effects  it  had  upon  the  people,  I  was  made  indeed 
 thankful,  and  my  heart  burned  with  love  to  God  and  to  him. 
 Here  began  my  acquaintance  with  him,  and  to  all  eternity  it 
 shall  not  end. 
 
 "  This  proved  the  first  means  of  my  going  to  Cardiganshire  ; 
 where,  on  hearing  more  of  his  doctrine  and  his  character,  I 
 grew  more  in  love  with  him  ;  and  from  that  time  to  this,  having 
 been  favoured  with  many  glorious  opportunities  of  sitting  under 
 his  ministry,  to  the  great  benefit  of  my  soul,  I  am  obliged  to 
 admire  more  and  more  the  wonderful  work  of  God  in  him. 
 As  he  has  been  so  blessed  to  thousands  in  several  counties, 
 and  is  more  and  more  owned  of  God  in  calling  in  and  building 
 up  the  lambs  of  Christ,  so  it  cannot  be  expected  he  should 
 escape  the  malice  of  the  enemy,  which  he  vents  upon  him  in 
 all  ways  he  is  permitted,  inventing  all  manner  of  lies  j  but  in 
 such  a  manner  is  the  Lord  with  him,  that  I  believe  the  dragon 
 trembles  the  way  he  goes.  Though  I  have  been  now  favoured 
 with  hearing  and  reading  the  works  of  many  of  God's  ministers, 
 I  do  not  know,  so  far  as  I  am  capable  of  judging,  that  I  have 
 known  any  so  favoured  with  gifts  and  powers  ;  such  a  pene- 
 trating light  to  the  spirit  of  the  Scriptures,  to  set  forth  the 
 mystery  of  godliness  and  the  glory  of  Christ.  And  though  he 
 has  been  often  charged  with  errors,  yet  the  Eternal  Spirit  has 
 so  led  him  to  all  truth,  and  so  saved  him  from  falling  into  any 
 error,  that  his  ministry  is,  I  believe,  now  one  of  the  greatest 
 blessings  that  the  Church  of  God  in  this  part  of  the  world 
 enjoys.    Many  counties  partake  of  this  blessing,  he  being  in- 
 
352 
 
 HISTORY  OF  PROTESTANT 
 
 defatigable  in  going  about,  and  I  believe  seldom,  if  ever,  opens 
 his  mouth  without  a  great  blessing  attending ;  this  is  not  for  a 
 while,  but  has  continued,  to  my  knowledge,  for  nearly  seven 
 years.  All  who  are  able,  that  have  had  eyes  to  distinguish, 
 flock  to  his  ministry,  and  congregate  from  all  parties  and 
 counties — there  being  often  in  his  congregations  and  com- 
 munions persons  from  eight  different  counties  at  the  same 
 time.  The  visible  effects  on  the  people  under  the  word  and 
 after,  as  well  as  the  lives  and  conversations  of  them  that  are 
 wrought  upon,  prove  to  such  as  have  spiritual  eyes,  and  do  not 
 shut  them  against  conviction,  that  God  is  there  in  an  uncommon 
 manner."  1 
 
 The  acquaintance  thus  formed  by  these  kindred  spirits 
 greatly  influenced  their  future  proceedings,  and  the  character 
 as  well  as  the  power  and  extent  of  the  revival.  It  seems  that 
 Rowlands  had  not  hitherto  ventured  to  preach  the  gospel 
 beyond  the  limits  of  "  consecrated  ground,"  and  that  he  had 
 not  formed  his  converts  into  societies ;  but  finding  that  Harries 
 had  done  both,  he  soon  followed  his  example.  Harries,  on 
 the  other  hand,  undoubtedly  derived  many  advantages  from 
 his  acquaintance  with  Rowlands,  who  was  in  some  respects  his 
 superior. 
 
 Mr.  Howell  Davies,  a  young  clergyman  in  Pembroke- 
 shire, who  had  been  brought  up  under  the  auspices  of  the 
 famous  Griffith  Jones,  of  Llanddowror,  began  to  preach  in  an 
 awakening  manner  about  the  same  time  as  Harries  and  Row- 
 lands. "Mr.  Davies  was  a  Boanerges,  and  mere  formalists 
 could  not  bear  the  faithful  manner  in  which  he  proclaimed  the 
 salvation  of  Jesus.  For  some  time  the  largest  churches  were 
 open  to  him,  and  thousands  upon  thousands  flocked  to  hear. 
 This  latter  circumstance  giving  umbrage  to  the  unconverted 
 clergy,  the  pulpits  became  gradually  shut  against  him.  He 
 then  followed  the  example  of  the  prophets,  the  Lord  Jesus 
 Himself,  the  apostles,  the  martyrs,  and  the  Reformers,  by 
 preaching  in  the  open  air  to  listening  multitudes. " 2 
 
 1  The  "Welsh  Calvinistic  Methodist  Record  "  for  1852,  p.  34.  Morgan's 
 "  Ministerial  Records,"  part  1. 
 
 2  "  Evangelical  Magazine"  for  18 14,  p.  338. 
 
NONCONFORMITY  IN  WALES. 
 
 353 
 
 Howell  Davies  soon  formed  an  acquaintance  with  Howell 
 Harries  and  Daniel  Rowlands,  and  at  once  became  their  most 
 hearty  coadjutor.  He  often  itinerated,  as  a  Methodist  preacher, 
 through  every  part  of  the  Principality  and  many  parts  of 
 England,  and  yet  succeeded,  not  without  repeated  annoyances, 
 in  retaining  his  livings  in  the  Established  Church  to  the  time 
 of  his  death  in  March,  1770. 
 
 William  Williams,  of  Pantycelyn,  was  one  of  the  earliest 
 and  most  useful  of  the  clerical  Methodists.  This  celebrated 
 person  was  born  at  Cefnycoed,  in  the  parish  of  Llanvairarybryn, 
 near  Llandovery,  Caermarthenshire,  in  17 17.  His  parents 
 were  zealous  and  distinguished  members  of  the  Independent 
 Church  at  Cefnarthen,  in  that  neighbourhood,  and  he  was 
 educated  at  the  Nonconforming  Academy  at  Llwynllwyd,  in 
 Breconshire,  under  the  pious  Vavasor  Griffiths.  While  at  the 
 academy  he  went  one  Lord's  day  to  Talgarth  to  hear  Howell 
 Harries,  whose  fame  was  then  beginning  to  spread  far  and 
 near.  Harries  was  at  that  time  accustomed  to  stand  on  his 
 father's  tombstone  in  the  churchyard,  after  the  service  on 
 Sunday  mornings,  to  preach.  Vast  multitudes  would  assemble 
 there  to  hear  him,  besides  the  regular  attendants  at  the  church. 
 The  sermon  that  morning  had  a  deep  and  lasting  impression 
 on  WTilliams's  mind.  We  are  not  informed  whether  he  was 
 then  a  professor  of  religion  or  not,  but  he  attributes  his  con- 
 version to  that  sermon.  Previous  to  that  day  he  intended 
 entering  on  the  medical  profession  ;  but  when  religion  took 
 possession  of  his  heart  he  relinquished  his  former  intention, 
 and  devoted  himself  to  the  work  of  the  Christian  ministry.  He 
 was  ordained  deacon  by  the  Bishop  of  St.  David's  in  1740,  and 
 served  for  three  years  as  a  curate  at  Llanwrtyd  and  Llan- 
 ddewiabergwesyn,  Breconshire.  At  the  expiration  of  the  three 
 years  he  was  deprived  of  his  license,  and  the  bishop  refused 
 him  priest's  orders  on  account  of  his  Methodism.  It  seems 
 somewhat  unaccountable  that  a  young  man,  brought  up  and 
 educated  among  Nonconformists,  should  ever  seek  Episcopal 
 ordination,  and  especially  at  a  time  when  the  Methodists  were 
 so  bitterly  persecuted  by  the  clergy,  and  even  his  own  spiritual 
 father,  Howell  Harries,  considered  unfit  to  be  admitted  to 
 
 24 
 
354 
 
 HISTORY  OF  PROTESTANT 
 
 "  holy  orders  "  on  account  of  his  pious  zeal.  Williams,  after 
 his  ejectment  from  the  Church  in  1743,  laboured  incessantly 
 as  an  itinerant  preacher  among  the  Methodists  to  the  close  of 
 his  valuable  life  on  the  nth  of  January,  1791.  Only  eleven 
 days  before  his  death,  in  a  letter  to  Mr.  Charles,  of  Bala,  he 
 writes : — "  I  have  but  little  hope  that  I  shall  be  able  to  go  out 
 much  more,  if  at  all  again,  for  I  am  even  seventy-three  years 
 old.  But  think  what  a  disappointment  it  must  have  been  to 
 one  who  used  to  travel  three  thousand  miles  yearly  during  fifty 
 years,  and  is  now  not  able  to  move  any  more  than  about  forty 
 feet  in  a  day — that  is,  from  the  fire  to  the  bed  !  But  thus  my 
 Lord  would  deal  with  me,  and  it  is  good." 
 
 Mr.  Williams  was  a  very  talented  man,  and  though  not  con- 
 sidered a  great  preacher,  yet  he  was  remarkably  sweet  and 
 acceptable,  and  at  times  his  eloquence  was  quite  overpowering. 
 But  his  fame  chiefly  rests  on  his  incomparable  excellence  as  a 
 Christian  poet.  His  poetical  compositions  for  pathos,  evan- 
 gelical sentiments,  and  unction,  are  probably  not  surpassed  by 
 the  productions  of  any  uninspired  poet.  All  Christian  denom- 
 inations in  Wales  use  and  appreciate  his  hymns  ;  and  some  of 
 the  few  which  he  composed  in  the  English  language  are  to  be 
 found  in  almost  every  collection  of  hymns.1 
 
 Several  other  young  clergymen  were  soon  awakened,  and 
 co-operated  with  the  Methodists  to  promote  the  revival, 
 though  scarcely  any  besides  Rowlands,  Davies,  and  Williams, 
 became  professed  Methodists  for  some  years.  Howell  Harries, 
 in  a  letter  to  Whitefield,  dated  October  15,  1742,  says — 
 <(  There  are  now  in  Wales  ten  clergymen  who  are  wonderfully 
 owned  of  the  Lord  Jesus  Christ,  five  beneficed,  and  the  other 
 five  settled  in  curacies/'  Many  Nonconforming  ministers,  and 
 some  of  Mr.  Griffith  Jones's  schoolmasters,  were  also  very 
 distinguished  promoters  of  the  revival ;  and  the  repeated  visits 
 of  Whitefield  to  the  Principality  proved  of  considerable  service 
 to  the  movement.  Before  the  close  of  the  year  1742,  the 
 population  of  almost  every  district  of  South  Wales,  and  of 
 many  parts  of  the  North,  had  been  aroused  to  be  either 
 earnestly  religious,  or  enraged  persecutors. 
 
 1  Morgan's  "  Ministerial  Records,''  part  2. 
 
NONCONFORMITY  IN  WALES. 
 
 355 
 
 Harries,  at  the  outset  of  his  public  life,  had  no  other  object 
 in  view  than  the  awakening  of  the  careless  multitude,  or,  as 
 Johnes  expresses  it,  "to  send  the  Churchman  to  the  church, 
 and  the  Dissenter  to  the  Dissenting  chapeL"  Even  the 
 societies  which  he  had  organized  were  set  up  merely  for  the 
 spiritual  edification  of  the  members,  and  not  with  the  view  of 
 leading  any  of  them  to  dissolve  their  connection  with  the 
 denominations  to  which  they  previously  belonged,  either  really 
 or  nominally.  It  seems  that  they  were  set  up  on  precisely  the 
 same  principle  as  the  Mutual  Improvement  Societies,  or  the 
 Young  Men's  Christian  Associations  of  the  present  age,  where 
 persons  of  different  sects  meet  on  common  ground. 
 
 While  Harries  adhered  to  these  unsectarian  principles,  the 
 most  active  among  the  Xonconformists  heartily  co-operated 
 with  him,  assisted  in  the  formation  of  the  societies,  and  visited 
 them  in  his  absence.  But  not  long  after  he  began  to  associate 
 with  the  awakened  clergy  he  adopted  a  more  exclusive  policy, 
 and  claimed  all  who  had  been  more  or  less  affected  by  his 
 preaching,  and  had  enrolled  themselves  members  of  the  private 
 societies,  as  his  converts.  Being  himself  a  member  of  the 
 Established  Church,  he  expected  all  the  members  of  the 
 societies  to  regard  themselves  as  belonging  to  that  church  also. 
 As  the  majority  of  those  persons,  in  most  localities,  were  either 
 actual  members  of  Nonconforming  churches,  or  had  been 
 accustomed  to  attend  the  ministry  of  the  Xonconformists  from 
 their  infancy,  he  thus  attempted  to  effect  the  wholesale  con- 
 version of  Xonconformists  into  Churchmen.  The  ministers  of 
 course  opposed  him,  and  consequently  their  co-operation  with 
 him  gradually  ceased.  Scarcely  any  Dissenting  minister  asso- 
 ciated much  with  him  after  1741,  except  Mr.  Henry  Davies 
 and  Mr.  Benjamin  Thomas,  and  the  latter  ultimately  became  a 
 professed  Methodist 
 
 Harries's  preaching,  during  the  first  three  or  four  years  of  his 
 ministry,  proved  eminently  instrumental  in  reviving  and  in- 
 creasing many  Xonconforming  congregations ;  but  it  appears 
 that  he  led  more  away  than  he  had  been  the  means  of  adding 
 to  them  when,  in  conjunction  with  his  clerical  friends,  he  set 
 about  the  formation  of  the  Methodist  body.    Some  Xoncon- 
 
356 
 
 HISTORY  OF  PROTESTANT 
 
 forming  ministers,  who  had  been  his  warmest  friends,  turned 
 rather  bitter  against  him  and  Methodism  when  they  saw  some 
 of  the  most  active  members  of  their  churches  deserting  them. 
 Others,  with  more  wisdom,  said  and  did  nothing  against  the 
 Methodists,  while  they  used  all  their  influence  to  prevent  the 
 desertion  of  the  members  of  the  societies  from  the  ranks  of 
 Nonconformity.  Edmund  Jones,  of  Pontypool,  was  probably 
 one  of  the  most  successful  in  this  respect.  Sagaciously  fore- 
 seeing to  what  the  measures  adopted  by  Harries  and  the  clerical 
 Methodists  were  leading,  he  anticipated  them  by  forming  three 
 or  four  of  the  societies,  over  which  he  had  influence,  into  Inde- 
 pendent churches.  Harries  felt  somewhat  displeased  at  that, 
 and  sent  him  the  following  mild  remonstrance  : — 
 
 "Bristol,  August  14,  1742. 
 u  Dear  Brother, — I  received  both  yours  here  in  Bristol, 
 for  which  I  thank  you.  I  find  our  sentiments  differing  so  far 
 about  the  ordering  of  the  dear  lambs,  that  we  cannot  have 
 such  outward  agreement  as  we  had ;  but  I  trust  our  dear  Lord 
 will  help  each  of  us  to  bear  with  one  another.  I  am  satisfied 
 of  you  (and  so  have  thought  and  said  everywhere,  as  far  as  I 
 can  remember)  that  you  do  that  which  you  consider  to  be 
 God's  will ;  and  I  trust  that  you  think  so  of  me.  Though  you 
 may  not  think  some  steps  I  take  to  be  right,  yet  I  know  you 
 will  not  be  angry  with  me,  and  if  you  should  for  a  little  while, 
 you  shall  not  be  so  long,  for  I  trust  we  shall  reign  together  to 
 all  eternity;  and  for  what  we  now  do  wrong  our  dear  Lord 
 pities  us,  for  each  thinks  he  is  following  Him.  Permit  me 
 humbly,  and  with  all  the  love  I  have,  which  I  find  is  real,  to 
 tell  you,  that  for  some  reason  I  cannot  agree  with  some  steps 
 you  have  taken.  I  do  not  say  that  you  are  wrong,  but  that 
 after  solid  thoughts,  earnest  prayer,  much  weighing  of  things, 
 and  endeavouring  to  consider  God's  voice,  I  think  that  affair  at 
 Devynock,  that  motion  near  Neath,  and  that  in  Wiltshire,  were 
 not  right.  Oh  do  not  be  angry — rather  throw  the  letter  away. 
 I  write  humbly  and  truly  loving,  with  all  the  respect  due  to  a 
 minister  of  Christ  and  a  child  of  God  ;  and  in  whatever  I  have 
 misbehaved  towards  you,  pray  for  me  and  forgive  me.  I  would 
 
NONCONFORMITY  IN  WALES. 
 
 357 
 
 not  willingly  follow  myself.  It  has  been  often  in  my  mind  to 
 write  to  you  or  to  see  you,  but  I  feared  my  own  spirit,  lest  I 
 should  not  treat  you  or  deliver  my  mind  in  the  spirit  of  our 
 Lord.  I  chose  leaving  it  to  the  Lord.  Now  you  have  got  the 
 better  of  me  in  writing  to  me  first,  and  may  I  be  enabled  to 
 send  you  my  thoughts  humbly,  meekly,  and  lovingly.  First — 
 as  to  the  division  at  Devynock,  I  thought  the  thing  in  itself 
 was  not  right ;  that  the  reasons  for  it  would  not  in  judgment 
 answer  the  objections  against  it,  and  that  evil  consequences 
 were  likely  to  follow  it  to  us  and  to  the  ungodly; — ist  to  us, 
 to  weaken  our  hands  by  establishing  enemies,  and  prejudice 
 honest  minds  from  coming  to  hear  us  by  being  now  fixed  in 
 what  was  surmised  of  us  from  the  beginning,  that  we  went 
 about  to  make  a  party,  which  I  had  from  my  heart  in  sincerity 
 continually  denied,  for  I  never  had  that  view ; — 2nd,  to  fortify 
 enemies  with  reasons  against  us,  to  persecute  us,  and  prove  us 
 hypocrites,  self-seeking,  and  disturbers  in  the  church,  and  so 
 provide  and  supply  them  with  fresh  arguments  to  dissuade  the 
 ignorant  from  coming  to  hear  us  \ — 3rd,  this  concerns  us  the 
 more  as  the  work  is  but  beginning ; — 4th,  this  being  the  way 
 in  which  the  Lord  called  us,  and  began  to  come  among  us  and 
 bless  us,  I  cannot  sufficiently  see  that  he  intends  to  bring  in 
 any  change. 
 
 "  As  to  the  manner  of  effecting  it,  you  know  it  was  such  as 
 gave  us  a  just  cause  of  offence  ;  as  you  did  not  send  to  Mr. 
 Griffith  Jones,  Mr.  Rowlands,  or  myself,  that  we  might  have 
 weighed,  reason  calmly,  and  spend  some  time  in  prayer  together 
 about  it  ■  as  it  was  the  first  step  of  this  kind  in  Wales,  and  as 
 most  of  the  people  had  been  called  through  our  ministry.  I 
 know,  if  you  will  put  yourself  in  our  place,  that  you  will  see  it 
 was  not  quite  right,  any  more  than  it  would  be  for  me  if  T  was 
 to  come  and  take  your  people  secretly  from  you,  though  they 
 sent  for  me." 
 
 These  people  at  Devynock,  soon  after  their  formation  into 
 an  Independent  church,  erected  a  chapel  at  Brychgoed,  in 
 that  parish.  The  cause  there  exists  to  this  day  in  a  flourishing 
 condition — a  proof  that  the  transaction  was  not  so  contrary  to 
 the  Divine  will  as  Harries  supposed. 
 
358 
 
 HISTORY  OF  PROTESTANT 
 
 "  As  to  that  at  Neath,"  he  continues,  "  I  could  not  see  the 
 call  clear  for  our  friends  to  go  and  make  a  new  sect,  and  leave 
 the  Church  entirely.  It  cannot  be  proved  that  Thomas  is  a 
 deist,  and  if  he  were,  as  to  his  doctrine,  it  would  not  hurt  any 
 of  us,  for  none  go  to  hear  him,  at  least  to  my  knowledge,  but 
 only  to  receive  the  ordinance  from  him.  I  bore  a  public 
 testimony  against  his  doctrine,  as  they  all  know  I  believe,  one 
 Sunday  as  soon  as  I  came  out  of  the  church,  in  the  highway, 
 near  the  churchyard  :  and  further,  there  is  another  minister  of 
 our  church,  who  preaches  orthodox  doctrine  near  there,  and 
 receives  them  to  his  communion.  As  to  the  preaching  of  the 
 word,  they  can  go  to  hear  it  everywhere  they  meet  the  Lord, 
 and  are  pressed  to  it.  Had  the  Lord  taken  away  His  Spirit 
 from  the  ordinance,  that  would  call  them  from  thence  too ;  but 
 till  then  I  cannot  see  that  verse,  i  Cor.  v.  n,  to  be  so  clear  at 
 all  as  a  prohibition  to  eat  the  spiritual  bread  with  the  profane 
 or  unregenerate,  as  to  counterbalance  other  texts  and  reasons 
 that  make  for  it.  Our  Saviour  and  His  disciples  joined  in 
 worship  and  partook  of  the  ordinances  with  persons  of  that 
 character.  The  tares  will  always  grow  with  the  wheat,  and  the 
 foolish  virgins  will  be  among  the  wise.  That  it  is  our  burden 
 that  it  is  so,  you  may  well  feel  in  your  own  soul ;  but  it  is  not 
 yet  made  clear  to  me  that  every  particular  person  in  our  day, 
 in  order  to  redress  it,  may  go  farther  than  we  have  gone  with- 
 out being  guilty  of  breaking  peace,  and  of  creating  divisions, 
 which  cannot  be  fully  made  clear  are  for  Christ's  sake.  Many 
 things  are  now  my  burdens  among  all  sects,  which,  were  I  set 
 in  a  place  of  authority,  I  would  endeavour  to  reform ;  but  in 
 the  position  I  occupy,  I  humbly  think  I  am  only  called  to 
 mourn  in  secret  and  publicly  over  what  I  see  erroneous  in 
 principles  and  practice  among  all  sects.  As  to  the  hearing  of 
 the  word,  I  direct  all  with  humble  earnestness  to  attend — 
 i.  Where  the  gospel  is  most  purely  preached  ;  2.  Where  their 
 hearts  are  most  preached  to  ;  3.  Where  they  find  the  Lord  most 
 powerfully  working  on  their  souls  ;  4.  Where  they  are  most 
 pressed  on,  led  on,  fed,  kept  from  drowsiness,  and  urged  to 
 grow  up  more  and  more  to  a  conformity  with  God,  and  out  of 
 self  and  the  spirit  of  the  world.    As  to  the  ordinance,  I  advise 
 
NONCONFORMITY  IN  WALES. 
 
 359 
 
 all,  for  peace's  sake,  to  abide  to  the  utmost  where  they  are, 
 whether  in  church  or  meeting  ;  and  when  they  are  fully  assured 
 that  God  calls  them  to  separate,  and  that  they  are  not  led  in 
 any  respect  by  self  or  Satan,  then  to  take  the  gospel  rule  of 
 love,  and  follow  the  Lord."  1 
 
 These  directions  were  very  good  had  the  parties  concerned 
 been  encouraged  to  follow  them  with  strict  impartiality,  which 
 was  not  the  case.  Nothing,  in  the  estimation  of  Harries  and 
 his  clerical  coadjutors,  would  have  justified  a  separation  from 
 the  Established  Church  any  farther  than  they  had  gone  ;  but 
 separation  from  the  meeting-house  was  not  such  a  serious 
 matter,  as  we  shall  soon  see. 
 
 The  following  paper  on  the  state  of  religion  in  Wales  in 
 1742,  first  published  in  the  Glasgow  Weekly  History,  was 
 evidently  written  by  Mr.  E.  Jones,  of  Pontypool : — 
 
 "Oct.  26,  1742. — I  shall  give  you  some  account  of  religion 
 in  the  Principality  of  Wales,  both  North  and  South.  To  begin 
 with  North  Wales. 
 
 "  In  the  Isle  of  Anglesea  there  is  no  congregation  of  Dis- 
 senters, and  it  is  the  only  county  in  England  or  Wales  that 
 wants  one.  In  Caernarvonshire  there  is  one  congregation  of 
 Dissenters,  who  are  as  devout  and  zealous  as  perhaps  any 
 people  in  the  kingdom :  and  they  have  three  lecture  places, 
 all  on  that  promontory,  or  narrow  neck  of  land  that  stretches 
 out  into  the  sea,  and  is  the  best  inhabited  part  of  the  county. 
 The  minister  is  Mr.  John  Thomas,  a  humble,  meek,  serious 
 man,  and  preaches  well.'  Mr.  Howell  Harries,  and  some 
 Methodists,  together  with  Jenkin  Morgan,  the  schoolmaster, 
 have  been  made  instrumental  to  awaken  and  convert  many  in 
 these  parts,  but  they  were  grievously  persecuted ;  and  the  perse- 
 cutors have  even  broken  the  meeting-house,  and  committed 
 strange  outrages ;  the  devil,  their  master,  being  wonderfully 
 nettled  at  his  losing  so  many  souls.  In  Denbighshire  there 
 are  three  congregations  of  Dissenters,  viz.,  a  small  one  in  the 
 town  of  Denbigh,  and  two  in  Wrexham,  and  I  might  add  one 
 in  Oswestry,  which,  though  in  Shropshire,  the  people  are 
 
 1  The  Trefecca  MSS. 
 
360 
 
 HISTORY  OF  PROTESTANT 
 
 Welsh,  and  border  on  Denbighshire.  In  Flintshire  is  a  small 
 one.  In  Merionethshire  there  is  but  one,  not  far  from  Bala. 
 Their  minister  is  Mr.  Lewis  Rees,  a  very  godly  man,  exceeding 
 well  gifted  in  prayer,  and  also  frequent  in  it.  He  preaches  at 
 two  places  in  this  county,  though  he  lives  in  Montgomeryshire. 
 In  Montgomeryshire  there  are  five  congregations,  two  of  which 
 were  lately  gathered  by  that  excellent  minister  of  Christ,  the 
 above-mentioned  Mr.  Lewis  Rees,  who  preaches  at  five  places 
 in  this  county,  and  two  places  in  Merionethshire,  between 
 twenty  and  thirty  miles  from  his  own  habitation.  There  are 
 some  very  devout  people  belonging  to  Mr.  Rees  in  this 
 county ;  as  also  some  in  Merionethshire. — So  far  as  to  North 
 Wales. 
 
 "  In  South  Wales. — In  Radnorshire  there  are  six  congrega- 
 tions of  Dissenters,  eight  if  we  reckon  the  Baptists.  One  of 
 our  six  congregations  there  was  gathered  lately,  partly  by  the 
 labours  of  the  Methodists,  and  partly  through  the  zeal  of  a 
 gentlewoman,  a  Dissenter,  who  built  a  new  meeting-house.  In 
 this  county  lived  the  Rev.  Mr.  Vavasor  Griffiths,  the  master 
 of  the  Welsh  Academy,  who  died  lately.  He  was  in  every 
 respect  the  greatest  and  most  excellent  man  that  I  ever  saw 
 in  my  life ;  nor  is  it  in  my  power  to  hope  that  I  shall  ever 
 see  the  like  again  on  this  side  of  glory.  Most  of  the  congre- 
 tions  in  this  county  are  but  small.  In  Cardiganshire  are  nine 
 congregations  of  Dissenters,  and  one  of  the  Anabaptist  persua- 
 sion. Most  of  the  congregations  here  are  large  ones.  Here 
 were  lately  two  eminent  clergymen,  Mr.  David  Jenkyns,  a 
 young  man  lately  dead,  and  Mr.  Daniel  Rowlands,  who  had 
 at  his  church  some  time  ago  above  2,000  communicants. 
 Almost  all  the  lower  part  of  this  county  is  become  religious 
 since  Mr.  Howell  Harries  and  the  Methodists  laboured  there. 
 Among  the  Dissenting  ministers,  Mr.  Philip  Pugh  is  the  most 
 noted,  both  for  his  uncommon  piety,  diligence,  and  success : 
 he  hath  about  500  communicants,  and  preaches  in  five  or  six 
 places.  And  besides  the  above-mentioned  congregations,  the 
 Dissenters  and  Methodists  have  several  lecture  places.  Pem- 
 brokeshire hath  been  lately  mightily  roused  up,  and  abundance 
 of  people  convinced,  reformed,  and  converted  by  means  of 
 
NONCONFORMITY  IN  WALES. 
 
 361 
 
 the  exhortations  of  Mr.  Howell  Harries,  and  other  Methodist 
 exhorters ;  and,  contrary  to  Cardiganshire,  it  is  the  upper  part 
 of  Pembrokeshire  that  has  been  roused  and  reformed,  and  that 
 almost  universally,  to  a  concern  about  religion.  Certainly  a 
 very  great  work  has  been  done  there.  Among  the  clergy, 
 Mr.  David  Jones  and  Mr.  Howell  Davies  are  very  eminent, 
 especially  the  latter,  who  is  a  mighty  Boanerges,  and  very 
 industrious  in  preaching,  both  in  churches,  houses,  and  fields. 
 There  are  in  this  county  six  congregations  of  Dissenters,  some 
 of  them  not  small ;  and  three  Anabaptist  ones,  one  of  which 
 is  large.  In  Caermarthenshire  there  are  near  a  score  of  our 
 Nonconforming  congregations,  some  of  which  are  large,  and 
 two  of  Anabaptists.  Besides,  they  have  many  other  lecture 
 places,  spread  almost  over  all  the  county.  Among  the  minis- 
 ters noted  are,  Mr.  James  Lewis,  Mr.  John  Harries,  Mr.  Owen 
 Rees,  and  Mr.  Henry  Palmer,  an  Apollos  in  the  Scriptures, 
 and  very  pious.  Among  the  clergy  is  the  famous  Mr.  Griffith 
 Jones,  one  of  the  most  excellent  preachers  in  Great  Britain,  for 
 piety,  good  sense,  diligence,  moderation,  zeal,  a  mighty  utter- 
 ance, the  like  whereof  I  never  heard ;  he  is  so  catholic  spirited 
 and  charitable,  that  he  allows  his  communicants  to  communi- 
 cate with  Dissenters,  and  they  with  him.  He  hath  set  up 
 moveable  Welsh  free  schools  in  every  county  in  South  Wales, 
 and  in  some  counties  in  North  Wales,  to  teach  the  poorer  sort 
 to  read  Welsh,  and  hath  thereby  done  unspeakable  good.  In 
 Breconshire  are  eight  congregations  of  our  Dissenters,  two  of 
 which  I  have  had  the  favour,  upon  the  late  reformation,  to 
 gather  and  set  up,  and  are  yet  chiefly  under  my  care.  Besides 
 this,  there  are  two  or  three  Anabaptist  congregations,  and 
 about  twenty  societies  of  Methodists,  who  were  reckoned  to 
 be  converted,  and  were  set  up  by  the  labours  of  Mr.  Howell 
 Harries,  who  was  born  and  lives  in  this  county.  Among  the 
 clergy,  Mr.  William  Williams  and  Mr.  Thomas  Lewis  are 
 notable,  as  is  also  Mr.  Pewry  Baillie ;  and  among  the  Dissent- 
 ters,  Mr.  William  Williams,  Mr.  John  Watkins,  and  Mr.  John 
 Davies.  The  Dissenters  have  above  twenty  different  places  in 
 this  county  to  preach  in  ;  and  there  are  in  it  some  notable  good 
 Christians.    In  Glamorganshire  there  are  near  twenty  congre- 
 
362 
 
 HISTORY  OF  PROTESTANT 
 
 gations  of  our  Dissenters,  and  three  of  Anabaptists,  and  several 
 societies  of  Methodists.  Among  the  Dissenting  ministers  the 
 most  noted  are  Mr.  James  Davies,  of  Merthyr,  noted  both  for 
 his  industry  and  his  gifts  in  preaching  and  prayer,  especially 
 as  to  the  latter,  and  his  congregation  is  large ;  Mr.  Lewis  Jones, 
 for  his  seriousness,  popularity,  and  an  excellent  utterance,  even 
 much  resembling  Mr.  Griffith  Jones ;  and  Mr.  Henry  Davies, 
 for  devoutness  and  affectionate  piety. — So  far  as  to  South 
 Wales. 
 
 "  In  Monmouthshire,  which  is  the  county  I  was  born  and  live 
 in,  we  have  seven  congregations,  and  about  twenty  places  to 
 preach  in,  and  six  Anabaptist  congregations ;  and  most  of  these 
 meetings  are  in  the  western  side  of  the  county.  Here  are  also 
 several  societies  of  Methodists  who  cleave  to  the  Church  of 
 England,  among  whom  are  some  very  pious  and  devout  souls. 
 Among  the  clergy  are  Mr.  John  Powell  and  Mr.  Thomas  Jones 
 — especially  the  latter.  Besides  this,  there  is  a  congregation  in 
 the  Welsh  part  of  Herefordshire,  whose  minister  is  Mr.  William 
 Jenkins."  1 
 
 According  to  the  foregoing  account,  the  Independent  and 
 Presbyterian  congregations  in  1742  amounted  to  eighty-six,  and 
 those  of  the  Antipaedobaptists  to  nineteen,  exclusive  of  as  many 
 or  more  preaching-stations  belonging  to  each  denomination. 
 
 Howell  Harries's  example  in  going  about  as  a .  lay  preacher 
 was  soon  followed  by  others;  but  as  unqualified  and  even 
 wicked  persons  might  assume  the  character  of  preachers,  and 
 so  betray  and  disgrace  the  cause,  it  became  necessary  for  the 
 leaders  of  the  movement  to  adopt  some  means  to  prevent  such 
 evil  consequences.  They  therefore  began  to  meet  once  a 
 month,  or  once  every  two  months,  for  the  purpose  of  examin- 
 ing the  exhorters  or  preachers,  in  the  year  1740  ;  but  no  settled 
 plan  was  formed  till  the  beginning  of  1743. 
 
 The  first  Methodist  Association  in  Wales  was  held  at 
 Watford,2  on  the  5th  and  6th  of  January,  1743.  Mr.  White- 
 field  was   present,  and  was  chosen  moderator.    "  It  then 
 
 1  Gillies'  "  Historical  Collections."    Bonar's  edition,  pp.  336,  337. 
 
 2  Watford  is  the  name  of  a  Presbyterian  or  Independent  chapel  near 
 Caerphilly,  Glamorganshire.    A  flourishing  congregation  existed  here  since 
 
NONCONFORMITY  IN  WALES. 
 
 seemed  to  be  the  will  of  the  Lord,  by  the  united  light  of  all 
 the  brethren,  after  humbly  waiting  upon  Him,  and  debating  the 
 whole  matter,  that  superintendents  and  private  exhorters  should 
 be  the  order  among  the  lay  brethren ;  that  Harries  should 
 inspect  them  all ;  and  that  the  ordained  ministers  should  go 
 about  as  far  as  they  could ;  that  the  superintendents  should 
 each  have  a  certain  district ;  and  that  the  private  exhorters 
 should  inspect  only  one  or  two  societies,  and  follow  their 
 ordinary  calling." 
 
 It  was  agreed  at  this  conference  : — 
 
 1.  That  Herbert  Jenkins,  Benjamin  Thomas,  James  Beau- 
 mont, Morgan  John  Lewis,  Thomas  James,  John  Jones,  and 
 Thomas  Lewis,  should  be  public  exhorters. 
 
 2.  That  Richard  Tibbot  should  be  the  general  visitor  of  the 
 bands  or  private  societies. 
 
 3.  That  twenty-four  persons,  whose  names  are  given  in  the 
 original  record  of  the  Association,  should  be  private  exhorters. 
 
 4.  That  those  brethren  who  scruple  to  receive  the  Sacrament 
 in  the  church,  on  account  of  the  impiety  of  the  administrators 
 and  the  usual  communicants  there  :  and  among  the  Dissenters, 
 on  account  of  their  lukewarmness,  should  continue  to  receive 
 it  in  the  church,  until  the  Lord  open  a  clear  way  to  separate 
 from  her  communion. 
 
 5.  That  no  exhorters  should  be  received  among  us  but  such 
 as  are  tried  and  approved  of ;  and  that  no  one  shall  go  beyond 
 his  present  limits  without  previous  advice  and  consultation. 
 
 6.  That  each  exhorter  should  bring  an  account  of  his 
 
 the  days  of  the  ejected  ministers.  Mr.  David  Williams,  who  settled  as  pastor 
 over  it  about  1733,  introduced  Mr.  Howell  Harries  to  his  people  in  1738. 
 Methodism,  however,  proved  a  source  of  considerable  trouble  to  him  and  his 
 church.  Not  long  after  the  meeting  of  the  Association  the  church  divided, 
 and  the  party  which  had  embraced  Methodism  withdrew,  and  erected  the 
 chapel  at  Whitecross,  about  two  miles  from  Watford.  Having  still  too  much 
 leaning  towards  Nonconformity  to  follow  the  clerical  Methodists  in  everything, 
 they  ordained  Mr.  William  Edwards  and  Mr.  Thomas  Williams,  members  of 
 their  society,  to  be  their  pastors.  Mr.  D.  Williams,  after  the  disruption  of  his 
 church,  became  sour  in  his  mind,  not  only  towards  the  Methodists,  but  also 
 towards  all  decidedly  evangelical  Nonconformists.  It  is  supposed  that  he  was 
 a  Pelagian,  if  not  an  Arian,  in  his  latter  years.  He  died  at  an  advanced  age, 
 April  6,  1784.— Philip  David's  MSS. 
 
364 
 
 HISTORY  OF  PROTESTANT 
 
 respective  societies  to  the  next  association,  which  is  to  be 
 on  the  first  Wednesday  after  the  25th  of  March,  1743.1 
 
 The  fourth  of  the  foregoing  resolutions  shows  the  blind 
 attachment  of  the  early  leaders  of  Welsh  Methodism  to  the 
 Established  Church,  when  they  could  recommend  their  fol- 
 lowers to  communicate  in  the  parish  churches  with  impious 
 clergymen,  rather  than  in  the  meeting-houses  with  "  the  luke- 
 warm Dissenters,"  however  pious  they  might  be.  That  they 
 should  have  adopted  such  a  resolution  at  an  Association  held 
 in  a  Dissenting  chapel,  and  when  they  well  knew  that  the 
 majority  and  the  best  informed  members  of  their  societies  had 
 been  gathered  from  Dissenting  congregations,  is  certainly  very 
 astonishing;  and  it  is  more  so  still  that  Whitefield,  at  least, 
 should  not  have  protested  against  it. 
 
 Meetings  were  held  after  this  Association,  in  February  and 
 March,  at  Llandeusant  and  Glan-yr-afon-ddu,  in  Caermarthen- 
 shire  ;  Trefecca  and  Llanwrtyd,  in  Breconshire  ;  and  Dyffryn, 
 in  Montgomeryshire ;  and  a  Second  General  Association  was 
 held  again  at  Watford,  on  the  6th  of  April,  1743,  where 
 Whitefield,  as  at  the  former  Association,  was  chosen  moderator. 
 Several  propositions,  agreed  upon  at  the  fore-mentioned 
 meetings,  were  accepted  :  the  brethren  appointed  to  different 
 spheres  were  named,  together  with  the  societies  they  were  to 
 superintend,  and  the  private  exhorters  and  stewards  that  were 
 to  assist  them.  All  the  counties  of  South  Wales,  and  Mont- 
 gomeryshire, were  divided  into  districts  for  these  various 
 officers.  It  was  also  agreed  at  this  Association — "That  the 
 superintendents  should  have  liberty  to  preach  on  their  journeys  ; 
 that  Harries  should  be  superintendent  over  Wales,  and  go  to 
 England  when  called  ;  that  all  persons  who  think  they  have  a 
 call  to  exhort,  should  make  application  to  one  of  the  Monthly 
 Associations,  by  which  their  gifts,  graces,  and  call,  are  to  be 
 closely  examined,  and,  if  approved  of,  to  have  such  a  district 
 as  the  Association  may  think  fit,  and  that  the  approbation 
 must  be  signified  to  the  General  Association  ;  that  the  super- 
 intendents shall  send  an  account  of  what  God  has  done  in  their 
 particular  districts  to  London  every  month,  directed  to  Mr.  J. 
 
 1  "  Methodistiaeth  Cymru,"  cyf.  i.  p.  162. 
 
NONCONFORMITY  IN  WALES. 
 
 365 
 
 Simms,  Charles  Square,  Hoxton,  for  the  minister  of  the  Taber- 
 nacle.1 That  each  superintendent  shall  have  a  book,  wherein 
 he  shall  write  the  names  of  each  of  their  private  exhorters,  and 
 the  names  of  each  member  of  their  private  society,  and  report 
 the  state  of  each  society  to  the  General  Association. 
 
 "  That  the  next  general  Quarterly  Association  shall  be  held 
 at  Trefecca,  on  the  first  Wednesday  after  Midsummer  Day  ; 
 that  a  secretary  shall  be  chosen  for  every  monthly  meeting,  who 
 shall  take  down  in  a  book  the  minutes  of  the  proceedings ;  that 
 there  shall  be  a  Monthly  Association  in  each  of  the  South 
 Wales  counties  ;  that  the  Monthly  Associations  shall  consist 
 of  an  ordained  minister  as  a  moderator,  the  superintendent  of 
 the  district,  and  his  assistants ;  that  each  Association  shall 
 begin  and  end  with  prayer ;  that  all  superintendents  shall  be 
 present,  not  excepting  the  private  exhorters ;  that  the  private 
 exhorters  shall  not,  in  their  journeys,  send  their  publications  or 
 notices  of  preaching  to  any  place,  but  speak  in  any  private 
 house  to  the  family  and  neighbours,  if  desired.  The  Associ- 
 ation was  opened  with  prayer,  and  a  sermon  by  the  Rev.  G. 
 Whitefield,  with  great  power,  on  1  Enoch  walked  with  God.' 
 The  whole  Association  was  carried  on  with  great  unity  and 
 love.  The  brethren  parted  with  each  other,  praising  and 
 blessing  God  for  what  he  had  done — still  expecting  to  see 
 greater  things."  2 
 
 From  1743  to  the  present  time,  Monthly  Associations  or 
 meetings  have  been  held  in  every  county,  and  a  general  Asso- 
 ciation of  all  the  counties  once  every  quarter.  The  Welsh 
 Calvinistic  Methodist  body,  having  thus  been  formed,  has 
 continued  ever  since,  with  occasional  interruptions,  to  progress 
 steadily,  and  at  times  rapidly.  Several  clergymen,  more  or  less 
 eminent  for  piety  and  gifts,  have  from  time  to  time  joined  the 
 body.  The  most  celebrated  and  extensively  useful  of  whom 
 were  Mr.  Peter  Williams,  Mr.  David  Jones,  of  Llangan,  and 
 Mr.  Thomas  Charles,  of  Bala.  The  first  became  a  member  of 
 the  Association  in  1746,  the  second  in  1768,  and  the  third  in 
 1785- 
 
 1  Probably  for  insertion  in  the  Weekly  History. 
 
 2  Morgan's  "  Life  and  Times  of  H.  Harries,"  pp.  96-100. 
 
366 
 
 HISTORY  OF  PROTESTANT 
 
 The  first  leaders  of  the  Methodist  movement  never  enter- 
 tained the  idea  of  setting  up  a  new  denomination.  Their 
 scheme  was  only  intended  to  introduce  and  promote  a  revival 
 of  religion  in  the  Established  Church ;  but  the  measures  they 
 adopted  being  uncanonical,  they  met  with  nothing  but  dis- 
 couragement and  opposition  from  the  dignitaries  of  their  own 
 Church ;  and  their  attachment  to  the  Establishment  necessitated 
 the  Nonconformists,  on  the  other  hand,  to  keep  aloof  from 
 them,  in  order  to  prevent  the  utter  ruin  of  Nonconformity. 
 They  were,  therefore,  placed  in  a  very  difficult  position ;  and 
 the  two  different  and  rather  discordant  classes,  of  which  their 
 societies  were  made  up,  added  not  a  little  to  their  difficulty. 
 One  of  these  classes  consisted  of  those  who  had  been  brought 
 up  among  the  Nonconformists,  and  were  generally  well 
 grounded  in  religious  knowledge ;  the  other  consisted  of  such 
 from  the  irreligious  masses  as  had  been  converted  through  the 
 preaching  of  Harries,  Rowlands,  and  the  other  Methodist 
 clergymen.  These  before,  as  well  as  after,  their  conversion 
 accounted  themselves  Churchmen ;  and  with  very  rare  ex- 
 ceptions were  remarkably  ignorant  of  spiritual  things.  The 
 early  exhorters  were  almost  all  of  the  former  class.  Retaining 
 still  many  of  their  Nonconforming  predilections,  they  repeatedly 
 mooted  the  question  of  separation  from  the  Established  Church 
 at  the  Associations,  which  must  have  been  very  annoying  to 
 Harries  and  the  clergy.  The  discussion  of  that  question  was 
 evidently  the  occasion  of  the  following  resolution,  adopted  at 
 the  Association  at  Glan-yr-afon-ddu,  April  17,  1744: — "We 
 agreed  to  communicate  in  the  parish  churches,  and  to  advise 
 the  people  to  do  so."    Also — 
 
 "At  an  Association  held  at  Blaenyglyn,  July  3,  1745,  two 
 letters  were  received ;  one  from  J.  Richards,  and  the  other 
 from  R.  Tibbot,  being  under  some  difficulty  how  to  act  at  the 
 present  time.  They  were  apprehensive  that  they  should  be 
 pressed  for  the  army,  if  they  went  to  preach  in  some  places 
 they  had  been  in  the  habit  of  visiting  before.  They  asked 
 whether  they  should,  in  order  to  be  safe,  take  a  license  to 
 j>reach  ?  Most  of  us  therefore  thought  that  such  as  the  enemy 
 would  not  touch  should  go  and  preach  in  those  dangerous 
 
NONCONFORMITY  IN  WALES. 
 
 367 
 
 places,  and  that  others  should  go  more  privately,  and  use  all 
 simple  wisdom,  as  this  is  only  a  trial  for  a  time.  But  we  agreed 
 that,  if  the  persecution  should  become  general,  and  the  gospel 
 stopped,  an  appeal  should  be  made  to  the  Legislature,  and  if 
 rejected,  to  the  Bishops  ;  and  then,  if  our  liberty  be  wholly 
 taken  from  us,  our  way  would  be  clear  to  a  separation."  1 
 
 In  a  manuscript,  dated  May  26,  1744,  we  find  the  following 
 statement : — "  My  friend,  Thomas  Williams,  called  at  our 
 house,  and  I  had  a  long  conversation  with  him  j  he  told  me, 
 among  other  things,  that  the  Methodists  had  once  all  of  them 
 agreed  to  depart  from  the  Church  of  England,  excepting  Mr. 
 Howell  Harries,  who  opposed  their  design  with  all  his  might."  2 
 
 A  letter,  signed  by  five  of  the  Glamorganshire  exhorters, 
 among  whom  was  Mr.  William  Edwards,  the  celebrated 
 architect,  was  sent  to  the  Association  held  at  Caio,  Caer- 
 marthenshire,  in  April,  1745,  in  which  the  destitute  state  of 
 the  societies,  for  the  want  of  ordained  ministers  to  administer 
 the  ordinances  to  them,  is  urged  as  a  reason  why  the  clergy 
 should  ordain  some  of  the  preachers.  We  are  not  informed 
 how  this  letter  was  received  by  the  Association  ;  but  not  long 
 after,  Mr.  Edwards,  Mr.  Thomas  Williams,  Mr.  David  Williams, 
 of  Llysyfronydd,  Mr.  Morgan  John  Lewis,  of  New  Inn,  Mr. 
 Thomas  Waters,  of  Mynyddislwyn,  and  some  of  the  other  ex- 
 horters, were  ordained,  not  by  the  Methodist  clergy,  but  by  the 
 deacons  of  their  own  churches.  It  is  said  that  Morgan  John 
 Lewis  was  thus  ordained  by  the  deacons  of  the  church  at  New 
 Inn,  and  that  they  had  been  advised  to  do  so  by  Mr.  D. 
 Rowlands  himself.    These  ministers  continued  to  associate 
 
 1  Morgan's  "  Life  and  Times  of  H.  Harries,"  pp.  104,  105. 
 
 2  Thomas  Morgan's  MS.  Thomas  Morgan  was  born  near  Caerphilly,  in 
 1720  ;  was  converted  under  Howell  Harries  in  1738  ;  joined  the  Church  at 
 Watford,  educated  at  Caermarthen,  ordained  at  Henllan,  in  June,  1746  ; 
 removed  to  Saddleworth,  Yorkshire,  in  1760  ;  and  to  Morley,  near  Leeds,  in 
 1763,  where  he  died  July  2,  1799.  He  was  a  very  respectable,  pious,  and 
 talented  minister.  The  Thomas  Williams  mentioned  above  was  a  Methodist 
 exhorter  of  considerable  eminence,  and  the  superintendent  of  the  societies  in 
 some  districts  of  the  counties  of  Glamorgan  and  Monmouth.  He  returned  to 
 the  Independents,  and  was  ordained  co-pastor  with  Mr.  William  Edwards  at 
 Groeswen  in  1745.  He  occupied  that  position  over  twenty  years,  and  died 
 December  16,  1765,  aged  48  years,  and  was  buried  at  Cymar. 
 
368 
 
 HISTORY  OF  PROTESTANT 
 
 often  with  the  Methodists  as  long  as  they  lived,  but  their 
 churches  have  long  since  joined  the  Independents.1 
 
 The  question  of  separation  from  the  Church  had  been  more 
 or  less  agitated  in  the  Methodist  body  from  its  formation,  in 
 1743,  to  the  year  181 1,  when  it  was  actually  carried  out.  The 
 clergy  and  their  friends,  with  rare  exceptions,  always  opposed 
 it,  while  the  lay  preachers  and  their  party  continually  advocated 
 it.  This  almost  unceasing  agitation  must  have  been  very 
 disagreeable  and  annoying  to  both  parties  ;  yet  the  hand  of 
 Providence  was  evidently  in  it.  Had  the  clergy  been  induced 
 to  give  way  to  the  wishes  of  the  lay  preachers  and  many  of  the 
 people,  and  declare  themselves  Nonconformists,  they  would 
 have  lost  their  influence  over  a  large  portion  of  the  population, 
 who,  though  quite  irreligious,  and  as  ignorant  as  the  very 
 heathen,  still  had  such  a  prejudice  in  favour  of  the  Established 
 Church,  that  they  would  not  have  listened  to  any  religious 
 teacher  but  a  clergyman.  On  the  other  hand,  had  the  advo- 
 cates of  separation  been  prevailed  upon  to  give  up  the  point 
 altogether,  the  probability  is  that  no  places  of  worship  would 
 have  been  erected,  that  lay  preaching  would  have  been  by 
 degrees  put  down,  and  that  Methodism,  one  of  Wales's  most 
 inestimable  blessings,  would  have  gradually  died  away  in  the 
 cold  embraces  of  the  National  Church. 
 
 Methodism  effected  great  changes  in  the  religious  habits  of 
 the  Welsh  nation  ;  some  of  which  were  anything  but  improve- 
 ments. It  opened  the  way  for  many  ignorant  and  very  un- 
 cultivated men  to  go  about  the  country  in  the  capacity  of 
 preachers,  many  of  whom  suffered  themselves  to  be  carried  so 
 far  by  their  well-meant  but  indiscreet  zeal,  as  to  say  and  do 
 many  absurd  and  ridiculous  things.  Even  Harries  and  the 
 clergy  would  say  many  things  in  their  unpremeditated  discourses 
 which  offended  the  refined  taste  of  the  Nonconformists,  and 
 furnished  the  irreligious  of  all  classes  with  subjects  for  pro- 
 fane jesting.  Rowlands,  the  very  prince  of  all  the  Methodist 
 preachers  of  that  age,  was  not  without  his  defects.  One  of  the 
 most  unprejudiced  of  the  Nonconformists  gives  us  the  following 
 account  of  his  preaching  : — "Feb.  23,  1744.  Went  this  after- 
 1  "  Methodistiaeth  Cymru,"  cyf.  iii.  pp.  21,  22,  374. 
 
NONCONFORMITY  IN  WALES. 
 
 369 
 
 noon  to  Clyngwyn  (nearCaermarthen),to  hear  Mr.  D.  Rowlands. 
 Ben.  Thomas  prayed  before  him  ;  then  he  preached  from  Hosea 
 ii.  14.  He  did  not  much  confine  himself  to  his  text,  but  was 
 very  earnest,  endeavouring  to  win  the  affections.  I  think  I 
 found  some  efficacy  attending  his  work,  though  he  had  some 
 very  weak  expressions."  "  May  24,  1744.  Went  to  Caerphilly, 
 where  I  met  many  of  my  old  acquaintances.  In  my  way  home 
 I  heard  Mr.  Rowlands  at  Penygroeswen,  from  Judges  v.  23. 
 His  sermon  was  practical,  but  not  critical ;  for  he  said  several 
 things  which  I  think  he  would  not  have  said,  had  he  well 
 considered  the  matter  beforehand."  1 
 
 Such  a  mighty  movement,  as  the  Methodist  revival  was,  had 
 unavoidably  some  evils  attending  it ;  but  those  evils  are  lighter 
 than  the  small  dust  of  the  balance  when  compared  with  the 
 incalculable  benefits  which  it  has,  and  still  does,  confer  on  the 
 people  of  Wales. 
 
 The  society  or  experience  meetings,  which  are  peculiar  to  the 
 Nonconforming  churches  of  Wales,  and  are  regarded  by  the 
 most  spiritually-minded  members  of  all  evangelical  denomina- 
 tions as  essential  to  the  well-being  of  the  churches,  is  of 
 Methodist  origin.  So  is  also  the  Association,  where  twelve  or 
 fifteen  sermons  are  delivered  in  the  open  air  during  two  suc- 
 cessive days,  and  where  the  congregations  generally  amount 
 to  five,  ten,  and  even  fifteen  thousand.  The  Associations,  or 
 ministers'  meetings,  in  Wales,  previous  to  the  rise  of  Methodism, 
 Avere  similar  to  the  County  Associations  in  England,  where  only 
 one  or  two  sermons  were  delivered.  They  were  comparatively 
 cold  and  formal  affairs,  and  excited  no  particular  attention 
 in  any  locality.  Lay  and  itinerant  preaching,  catechetical 
 meetings,  and  sabbath  schools,  though  not  originated  by  the 
 Methodists,  were  re-organized,  improved,  and  brought  to  their 
 present  state  of  efficiency  chiefly  by  them. 
 
 When  the  Act  of  Toleration  came  in  force  in  1689,  tne 
 persecution  of  Nonconformists  in  Wales  gradually  ceased,  so 
 that  they  were  only  occasionally  annoyed  by  the  mob,  incited 
 by  some  of  the  clergy  and  gentry  j  but  when  Howell  Harries, 
 and  others  emboldened  by  his  example,  excited  the  attention 
 
 1  Thomas  Morgan's  MS. 
 25 
 
37o 
 
 HISTORY  OF  PROTESTANT 
 
 of  the  multitude  by  going  out  "  to  the  highways  and  hedges  " 
 to  preach,  the  flame  of  persecution  broke  out  again,  in  many 
 places,  as  violent  as  ever.  Harries  himself  had  his  full  share 
 of  ill-treatment.  While  preaching  from  an  open  window  at 
 Machynlleth,  in  the  spring  of  1739,  ^e  moD  rushed  towards 
 him,  howling,  threatening,  swearing,  and  throwing  stones,  so  as 
 to  oblige  him  to  desist.  "An  attorney,"  says  he,  "  came  up  to 
 me,  with  as  much  rage  and  fury  in  his  looks,  and  his  mouth  as 
 full  of  the  language  of  hell,  as  if  his  name  had  been  *  Legion/ 
 A  gentleman  and  a  clergyman  followed  him  in  the  same  spirit 
 and  language,  to  head  the  mob.  One  of  them  discharged  a 
 pistol  at  me,  but  I  received  no  hurt." 
 
 He  gives  the  following  account  of  the  treatment  which  he 
 and  his  companion,  Mr.  William  Seward,  met  with,  during  a 
 preaching  excursion  through  Monmouthshire,  in  the  summer 
 of  1740  : — "At  Newport the  mob  rushed  on  us  with  the  utmost 
 rage  and  fury.  They  tore  both  the  sleeves  of  my  coat — one 
 of  them  quite  off.  They  also  took  away  my  peruke,  I  being 
 now  in  the  rain.  But  oh,  it  was  sweet  to  stand  bareheaded 
 under  the  reproach  of  Christ !  Having  had  a  little  silence,  I 
 continued  my  discourse ;  but  they  soon  hallooed  again ;  and 
 while  some  pelted  me  with  apples  and  dirt,  others  threw  stones. 
 I  received  one  blow  on  my  forehead,  which  occasioned  a  little 
 swelling,  with  the  loss  of  some  blood.  When  we  came  to 
 Caerleon,  everything  seemed  calm  while  Brother  Seward  prayed 
 and  discoursed  sweetly  by  the  market-house.  But  when  I 
 proceeded  to  discourse  after  him,  they  began  to  roar  horribly, 
 pelting  us  with  dung  and  dirt,  throwing  eggs,  plum-stones,  and 
 other  hard  substances,  in  our  faces,  while  they  hallooed  so 
 loud  as  to  drown  my  voice.  Brother  Seward  had  a  serious 
 blow  on  his  eye,  which  caused  him  much  anguish.  As  this 
 affected  his  left  eye,  he  was  obliged  to  be  led  by  the  hand 
 for  a  few  days ;  and  at  length  he  became  totally  blind  of  the 
 other.  When  we  had  arrived  at  Monmouth,  we  had  much  the 
 same  treatment  as  we  had  at  Newport  and  Caerleon.  There 
 happened  to  be  races  there,  where  both  high  and  low  were 
 assembled  against  us.  As  I  began  to  discourse  on  a  table, 
 over  against  the  window  of  the  Town  Hall,  where  the  Duke 
 
NONCONFORMITY  IN  WALES. 
 
 371 
 
 of  B  and  Lord  N  ,  with  a  great  number  of  gentlemen 
 
 and  ladies,  were  at  dinner,  they  ordered  a  dram  to  be  beaten 
 at  our  sides ;  however,  the  Lord  enabled  me  to  bear  my 
 testimony  against  their  horse-races,  balls,  assemblies,  whoredom, 
 and  drunkenness.  The  drum  continued  to  beat,  and  the  mob 
 pelting  us  with  apples,  pears,  stones,  and  a  dead  dog." 
 
 Mr.  Seward  was  killed  at  Hay,  in  Breconshire,  on  the  22nd 
 of  October,  1742.  "A  villain  struck  him  with  a  stone  on  his 
 head  so  severely,  whilst  he  was  preaching  there,  that  he  fell 
 down  almost  dead  ;  but  before  he  expired  he  begged  of  his 
 friends  not  to  proceed  against  his  foe."  1 
 
 The  foregoing  account  of  the  ill-treatment  of  Harries  and 
 Seward  in  Monmouthshire,  and  the  murder  of  the  latter  in 
 Breconshire,  are  the  worst  instances  we  have  of  persecution 
 in  South  Wales  during  this  period.  Harries,  Rowlands,  and 
 others  had  been  often  annoyed  by  the  gentry  and  the  mob ; 
 but  what  they  suffered  in  South  Wales  hardly  deserves  notice 
 when  compared  with  the  violence  of  persecution  in  North 
 Wales.  Nonconformity  was  comparatively  prevalent  through- 
 out most  of  the  southern  counties,  so  that  the  clergy  had  not 
 such  influence  over  the  gentry  and  multitude  as  they  had  in 
 the  northern  counties,  where  there  were  only  a  few  small 
 Nonconforming  congregations. 
 
 Harries,  on  his  way  to  Bala,  where  he  had  been  announced 
 to  preach  in  the  beginning  of  1741,  overtook  the  clergyman 
 of  that  parish  not  far  from  the  town,  who  warned  him  not  to 
 go  there  to  preach  at  his  peril.  Finding  that  he  was  deter- 
 mined to  go  on,  notwithstanding  his  threatenings  and  abusive 
 language,  he  attempted  to  beat  him  with  a  large  club,  but  he 
 rode  out  of  his  reach.  "  When  I  entered  the  town,"  says  he, 
 "  I  found  a  large  assembly  waiting  for  me,  and  it  was  said  that 
 the  country  mob  was  assembled  on  purpose  to  abuse  and 
 hinder  me.  At  the  request  of  my  friends  I  quitted  the  street, 
 and  went  to  preach  in  a  large  house.  Here  I  was  happy  in 
 my  soul,  full  of  courage  and  power,  my  voice  being  lifted  up 
 like  a  trumpet,  so  that  the  people  could  hear  me  in  spite  of 
 all  the  disturbance  that  was  made  at  the  door,  and  window, 
 1  Morgan's  "Life  and  Times  of  H.  Harries,"  p.  49. 
 
372  HISTORY  OF  PROTESTANT 
 
 which  was  broken  in  pieces  by  the  mob.  They  had  been 
 preparing  themselves  by  excessive  drinking  (the  drink  having 
 been  given  them  by  the  clergyman),  and  were  now  come 
 among  the  people.  Preferring  the  advice  of  my  friends  to  the 
 impression  felt  on  my  mind,  I  ceased  to  speak,  though  I  was 
 yet  full  of  power  in  my  spirit,  and  retired  to  an  upper  room. 
 Instead  of  retiring,  the  mob  appeared  to  be  more  enraged ; 
 some  surrounded  the  house,  while  others  climbed  to  the  top 
 of  it,  threatening  me  with  death  as  soon  as  I  should  come  out. 
 Night  at  length  approaching,  I  thought  it  my  duty  to  go  out 
 among  them,  committing  myself  to  the  hands  of  God.  As 
 soon  as  I  had  got  out  of  the  house,  one  of  them  seized  me,  but 
 lost  his  hold;  another  struck  me  on  my  face,  whilst  others 
 threw  stones  and  dirt  at  me.  I  now  thought  it-would  be  my 
 lot  to  die  like  Stephen,  in  the  midst  of  them.  While  speaking 
 to  and  praying  for  my  persecutors,  one  of  the  people  told  me 
 that  I  was  tempting  the  Lord  by  staying  there.  But  no  sooner 
 had  I  turned  myself  around  to  go  away,  than  I  was  somehow 
 left  to  myself,  and  sunk  under  the  waves.  I  was  not  afraid  of 
 death,  knowing  it  to  be  the  entrance  to  eternal  rest ;  I  had  no 
 doubt  of  the  favour  of  God  through  the  blood  of  Christ  my 
 Saviour ;  yet  I  felt  unwilling  to  die  by  the  hands  of  these  men. 
 They  ceased  not  inhumanly  to  beat  me  with  sticks,  and  to  pelt 
 me  with  stones,  until  I  fell  under  their  merciless  feet,  where 
 they  continued  to  beat  me,  until  the  Lord  touched  the  heart 
 of  one  of  them  with  pity,  or  fear  of  being  prosecuted  for  killing 
 me.  He  swore  that  they  should  beat  me  no  more,  and  was 
 the  means  of  rescuing  me  out  of  their  hands.  My  friends,  in 
 the  meantime,  had  experienced  the  like  treatment,  and  bore 
 all  patiently,  as  I  had  desired  them  to  do.  At  length  we 
 reached  our  lodgings  together,  where  we  dressed  our  wounds, 
 and  rejoiced  that  we  were  counted  worthy  to  suffer  for  Christ's 
 sake." 
 
 A  Mr.  John  Owen,  vicar  of  Llanor  and  Dyneio,  near 
 Pwllheli,  and  chancellor  of  Bangor,  gained  to  himself  a  most 
 ■unenviable  notoriety  as  a  barbarous  persecutor.  He  was  the 
 Bonner  of  the  eighteenth  century.  Being  a  person  of  con- 
 siderable talent,  a  fluent  speaker,  and  a  dignitary  of  the  Church, 
 
NONCONFORMITY  IN  WALES. 
 
 373 
 
 he  succeeded  in  exciting  the  clergy,  and  through  them  the 
 populace,  throughout  the  diocese  into  a  persecuting  rage.  It 
 was  his  practice,  in  which  the  clergy  generally  followed  his 
 example,  to  lead  a  mob  to  every  place  where  he  found  that 
 the  Nonconformists  or  the  Methodists  intended  to  hold  a 
 meeting.  The  inoffensive  worshippers  were  abused  most 
 mercilessly ;  pelted  with  stones,  wounded  with  swords  or 
 knives,  shot  at ;  men  and  women  were  stripped  naked  in  the 
 presence  of  the  crowd  ;  able-bodied  men  were  pressed  for  the 
 army  or  navy,  and  driven  away  from  their  families  and  friends, 
 like  cattle,  to  different  parts  of  England.  A  full  account  of 
 the  sufferings  of  Nonconformists  and  Methodists  in  North 
 Wales,  in  the  eighteenth  century,  would  fill  a  large  volume. 
 We  can  only  afford  space  for  the  following,  out  of  many 
 similar  instances. 
 
 Mr.  Evan  Williams,  originally  a  member  of  the  Congrega- 
 tional church  at  Cwmllynfell,  Glamorganshire,  but  then  a 
 Methodist  exhorter,  was  sent  by  Mr.  Griffith  Jones,  of  Llan- 
 ddowror,  in  February,  1742,  to  Lleyn,  in  Caernarvonshire,  to 
 teach  a  charity  school,  where  he  met  with  the  following 
 treatment : — 
 
 "  The  4th "of  March  he  set  up  the  Welsh  charity  school, 
 which  was  earnestly  desired  by  some  'in  those  parts,  and  he 
 kept  it  the  5th  and  6th  days  of  March;  but  on  the  sixth  day, 
 towards  night,  two  men  came  to  the  house  where  he  was,  and 
 examined  him  very  hard,  why  he  came  into  that  country,  &c. — 
 to  whom  he  gave  a  proper  answer,  as  that  he  was  sent  by  Mr. 
 Griffith  Jones,  a  minister  of  the  Church  of  England,  to  keep 
 a  charity  school,  and  to  bestow  some  good  books  among  them 
 for  the  good  of  their  souls,  &c.  To  this  they  answered  that 
 there  was  no  need  of  any  such  thing,  and  that  the  Bible  and 
 the  Common  Prayer  were  enough  to  bring  them  to  heaven ; 
 desiring  him  also  to  come  out  of  the  house,  as  he  had  reason 
 to  think,  in  order  to  beat  him,  which  he  refusing,  they  stayed 
 there,  like  hawks  watching  their  prey,  till  it  was  far  in  the 
 night  j  but  at  last  went  away.  The  next  day  being  the  Lord's 
 day  he  went  to  the  parish  church,  where  the  parson  preached 
 a  railing  sermon  against  him,  and  against  the  Dissenters  and 
 
374 
 
 HISTORY  OF  PROTESTANT 
 
 Methodists.    When  he  had  done,  Mr.  Williams  came  away, 
 but  as  soon  as  he  was  come  out  of  the  consecrated  ground, 
 into  the  king's  highway,  lo  !  one  of  the  parson's  auditors,  and 
 perhaps  one  of  his  communicants,  stript  himself  to  the  shirt, 
 and  beat  our  young  man  unmercifully  with  a  stick,  till  he  was 
 tired,  and  wounded  his  head ;  all  the  rest  of  these  spectators, 
 true  sons  of  the  Church  you  may  be  sure,  with  a  heathen  or 
 Jewish  civility,  laughing  and  triumphing  at  the  young  man's 
 abuse,  only  for  keeping  a  charity  school  for  their  poor  children, 
 to  teach  them  to  read  the  Bible,  and  other  good  books,  in 
 order  to  their  salvation  and  happiness,  at  the  cost  of  others. 
 And  their  abusing  him  on  the  Lord's  day,  also,  will  be  remem- 
 bered by  God  and  man,  as  a  shameful  aggravation  of  their 
 brutal  behaviour.    Not  one  of  them  interposed,  or  desired  the 
 man  to  give  over  beating  him  till  he  was  tired ;  and  then  no 
 thanks  to  any  of  them  for  their  civility.    But  attend  to  what 
 follows  !    The  young  man,  with  a  wounded  head,  went  to  his 
 quarters,  and  about  midnight  some  brethren  came  to  inform 
 him,  that  these  sort  of  men  intended  to  apprehend  him  next 
 day,  and  therefore  invited  him  with  them  that  he  might  be  safe 
 from  the  searchers ;  and  I  think  that  he  went  with  them  to 
 Tyddyn  Mawr.    Early  on  Monday,  about  thirty  or  forty  of 
 these  persecutors  gathered  together  to  search  for  him  with  their 
 staves,  guns,  and  dogs,  as  if  they  would  imitate  the  Jews  who 
 apprehended  Jesus  Christ  in  that  manner.   After  they  searched 
 everywhere  that  they  thought  he  might  hide  himself,  and  after 
 they  had  horribly  abused  a  young  man  whom  they  met  with 
 because  he  would  not  tell  where  the  schoolmaster  was,  they 
 came  in  the  evening  to  a  place  called  Bodfeiliog,  near  Tyddyn 
 Mawr :  while  they  stayed  to  refresh  themselves  after  their  vain 
 labour,  one  brought  word  that  they  were  near ;  whereupon  the 
 family  persuaded  him  to  hide  himself.    He  was  not  willing,  at 
 first,  to  hide  himself,  but  to  let  them  act  their  will  upon  him ; 
 but  the  brethren  overruled  his  plea,  and  he  hid  himself  in  a 
 cupboard.    At  last  they  came  to  the  house,  and  searched 
 everywhere  throughout  the  house,  and  about  the  house,  using 
 a  horrible  language  as  they  went ;  till  at  last  one  of  them,  with 
 his  foot,  struck  the  cupboard  door  where  he  was,  saying, 
 
NONCONFORMITY  IN  WALES. 
 
 375 
 
 *  Perhaps  he  is  here  ; '  to  which  others  of  them  answered,  by 
 virtue  of  a  wonderful  overruling  Providence,  *  No  !  What 
 should  he  do  there  ?  '  or,  '  It  is  not  likely  he  should  be  there,' 
 &c  After  they  went  away,  he  consulted  with  his  friends  about 
 returning  to  South  Wales,  seeing  no  likelihood  of  doing  any 
 good  there  ;  accordingly,  about  midnight,  he  set  out  to  begin 
 the  way  home,  and,  having  travelled  about  ten  miles,  the  day 
 dawned,  and  he  rested  in  a  friend's  house  the  ninth  day ;  the 
 tenth,  he  set  out  from  thence,  and  as  they  went  through  a 
 certain  village,  he  and  the  lad  that  came  with  him  to  show  him 
 the  way,  they  met  a  woman  carrying  water,  who,  looking 
 earnestly  upon  them,  and  suspecting  what  they  were,  went  to 
 the  house,  and  lo !  a  man  came  out,  and  before  they  were 
 two  fields'  length  from  the  village  the  man  cried  1  Hubbub  ! 
 thieves  ! — after  them  ! '  The  Apostle  Paul  saith,  in  Phil.  iii.  2, 
 '  Beware  of  dogs  : '  he  means  persecutors  ;  because  persecutors 
 are  like  dogs.  Let  but  one  dog  bark,  and  all  the  dogs  in  the 
 village  will  bark  after  him ;  so  here  this  fellow  bawls  out 
 thieves,  and  out  comes  the  vile,  ungodly  rout  after  him ;  yea, 
 the  country  about  the  village  rose  to  pursue  after  them,  as 
 dogs  after  a  hare  or  sheep ;  which,  when  they  saw,  they  ran 
 for  their  lives  ;  but  the  pursuers  soon  caught  his  fellow-traveller, 
 and  dealt  with  him  very  unmercifully.  However,  Mr.  Williams 
 very  prudently  slipt  off  his  shoes,  and  outran  them  all,  till  he 
 even  lost  sight  of  them ;  being  a  well-made  man,  and  swift  of 
 foot,  he  escaped  the  brutish  rage  of  this  mad  crew,  as  the  hare 
 sometimes  escapeth  from  the  huntsmen  ;  or,  as  some  strong 
 sheep,  as  I  have  sometimes  seen,  will  outrun  some  dogs. 
 After  he  had  run  about  five  miles,  he  came  to  a  steep,  rocky 
 wood,  by  a  river  side,  and  there  hid  himself,  to  stay  till  the 
 tide  should  go  out  of  the  river,  which  his  friends,  in  the 
 morning,  thought  would  be  about  two  o'clock  in  the  afternoon. 
 There  he  could  see  the  people  coming  from  the  market  at 
 Pwllheli,  both  on  horseback  and  on  foot,  without  being  seen 
 by  them  in  that  unsuspected  place ;  yet  in  fear,  like  a  fugitive 
 in  Turkey  itself.  In  such  straits  an  honest  and  well  designing 
 Protestant  was,  in  a  Protestant  country,  and  which  will  be 
 remembered  to  their  shame  and  lasting  reproach.    Well,  after 
 
37* 
 
 HISTORY  OF  PROTESTANT 
 
 he  had  stayed  there  awhile,  till  the  people  had  slackened 
 coming  from  market,  he  came  out  of  the  wood  towards  the 
 river  side,  which  was  very  high,  and  seeing  a  little  boy  the 
 other  side  of  it  he  asked  him  could  he  come  through  it? 
 'No/  said  the  boy,  'no  horses  can  pass  it.'  This  was  sad 
 news  for  a  man  in  such  danger  as  he  was,  and  besides,  also, 
 it  was  now  very  late  in  the  evening,  so  that  he  knew  not  what 
 to  do ;  but  at  last  he  ventured,  in  the  name  of  God,  to  pass 
 the  river,  come  what  would  of  it,  rather  than  stay  among  such 
 dangerous,  inhospitable  men ;  and  in  he  went,  but  found  the 
 water  to  rise  above  him  dreadfully  as  he  went  on,  until  at  last 
 he  was  about  as  high  as  his  shoulders  in  it;  so  that  he  began 
 to  fear  either  to  be  overset  by  it,  or  that  it  would  come  over 
 his  head  ;  but,  through  the  power  and  mercy  of  God,  he  passed 
 the  river.  But  no  sooner  he  was  over,  but  his  fears  were 
 renewed  by  seeing  two  men  galloping  towards  him  from  the 
 town  j  for  when  a  man  is  once  frightened  to  purpose,  he 
 suspects  everything  he  sees  to  be  against  him.  When  he  saw 
 them  he  told  the  lad,  1  If  these  men  ask  thee  where  I  go,  tell 
 them  I  am  going  to  yonder  sheep,'  and  so  made  as  if  he  went 
 to  look  to  the  sheep.  On  he  came  till  it  was  near  night,  and 
 then  must  be  out  all  night,  both  wet  to  the  skin  and  in  frosty 
 weather,  or  else  seek  a  lodging,  and  so  did  in  one  or  two 
 places,  but  was  denied.  However,  with  much  ado,  he  had 
 some  sort  of  lodging  in  one  house;  for  in  this  part  of  the 
 country  they  were  not  yet  alarmed  against  him,  else,  in  all 
 likelihood,  he  would  have  been  abused  here  also.  The  next  day 
 he  put  on  his  wet  clothes,  and  travelled  through  Merioneth- 
 shire, until  he  came  to  South  Wales,  and  from  thence  home ; 
 when  he  gave  an  account  of  his  journey  to  the  Rev.  Mr.  Jones, 
 of  Llan  ddowror,  who  had  sent  him  to  North  Wales.  These 
 abuses,  which  our  deceased  friend  had  from  them,  were  but 
 a  few  of  the  mad  pranks  which  these  Church  of  England  men, 
 set  on,  as  some  say,  by  their  leaders,  the  clergy  (and  who 
 doubt  it  ?),  exercised  towards  other  religious  people ;  for  they 
 stoned  them  as  they  went  towards  the  meeting-house  at 
 Pwllheli,  and  as  they  came  back ;  so  that  some  were  bruised 
 and  wounded,  and  some  swooned,  and  lay  senseless  for  a  time. 
 
NONCONFORMITY  IN  WALES, 
 
 377 
 
 They  would  also  come  about  the  meeting-house,  break  the 
 windows  to  pieces,  and  throw  stones  upon  the  tiles  and  into 
 the  house  during  prayer  and  sermon  time  ;  and  some  of  them 
 would  come  into  the  house,  and  sneer,  mock,  and  laugh  at  the 
 minister  and  people  :  sometimes  also  contradicting  the  minister 
 while  he  preached,  saying,  '  That  is  a  lie,  hold  thy  peace,  devSf 
 and  swearing,  cursing,  hallooing,  shouting,  and  blaspheming, 
 as  if  they  had  broken  out  of  Bedlam  or  Hell.  Also  pricking 
 the  people  with  pins  or  needles,  to  make  them  cry  out 
 
 "  And  those  who  were  cited  into  the  Bishop's  Court  were 
 there  so  abused  by  pulling  them  by  their  hair,  snubbing  their 
 chins,  tossing  them  from  one  to  another,  pricking  them  with 
 pins,  needles,  awls,  Sec,  so  that  they  were  both  in  fear  and 
 danger  of  their  lives.  Reader  !  what  thinkest  thou  now  or 
 these  people?  Would  not  Turkism  or  Heathenism  rather 
 become  these  people  than  the  holy  religion  of  Protestants  ?  " 
 
 Mr.  "Williams,  after  his  return  from  North  Wales,  joined  with 
 his  former  friends,  the  Independents,  was  admitted  to  the 
 Academy  at  Caermarthen,  and  preached  to  several  congrega- 
 tions with  remarkable  power  and  effect ;  but  the  cruel  treatment 
 which  he  met  with  in  Caernarvonshire  had  so  affected  his  con- 
 stitution, that  he  never  enjoyed  health  during  the  remaining 
 years  of  his  life.  This  seraphic  young  man  died  August  19, 
 1748,  in  the  29th  year  of  his  age.1 
 
 The  writer  of  the  following  letter  was  a  member  of  the  In- 
 dependent church  at  Pwllheli,  and  employed  by  Dr.  Daniel 
 Williams's  trustees  to  teach  a  charity  school  at  Caernarvon. 
 The  letter,  which  tells  its  own  tale,  was  addressed  to  the 
 Secretary  of  the  Trustees. 
 
 "Caernarvon,  January  3,  1744. 
 "  Sir, — I  am  this  day  to  appear  at  the  Bishop's  Court,  in 
 Bangor.  Mr.  William  Williams,  vicar  of  Llanbeblig  and 
 Caernarvon,  has  put  me  in,  on  the  account  of  my  school.  He, 
 the  said  vicar,  came  the  13th  day  of  August  last,  about  eleven 
 o'clock  at  night,  heading  a  mob,  in  a  most  insulting  and  riotous 
 
 1  Jones's  "  Life  of  Evan  Williams,"  pp.  5,  6,  89-94.  See  also  "  Drych  yr 
 Amseroedd." 
 
378 
 
 HISTORY  OF  PROTESTANT 
 
 manner,  to  the  door  of  my  house,  knocked  and  commanded 
 me  to  open  the  door  quickly,  or  else  that  he  would  break  it. 
 I  was  just  going  to  bed,  and  had  stripped  all  to  my  shirt. 
 I  opened  the  door,  and  asked  him,  '  In  the  name  of  God,  what 
 Is  the  matter  ? '  He  answered,  *  You  shall  know,  you  rascal  ! ' 
 'Well,'  said  I,  'what  is  it  you  want  to  know?'  He  gave  me 
 foul  names,  and  told  me  an  untruth  to  my  face ;  namely,  that 
 I  raised  a  mob  in  town.  4  How  can  you  tell  such  a  falsehood 
 upon  me  to  my  face  ? '  said  I.  He  replied,  1  You  brought 
 strangers  to  town,  which  was  the  cause  of  it.'  1  That  is  another 
 falsehood,'  said  I,  '  whoever  told  it  you.  Here  is  fine  doings, 
 Mr.  Williams  !  heading  a  mob  to  frighten,  abuse,  and  disturb 
 homes  and  old  people,  one  seventy  years,  and  the  other  a 
 blind  woman  of  seventy-four,  without  the  least  cause  given  ! 
 What  had  I  ever  done  against  you  ?  What  ill  have  I  spoken 
 of  you,  or  wherein  have  I  ever  affronted  you,  that  you  should 
 thus  abuse  me  ?  '  I  argued  with  him  as  smoothly  as  I  could, 
 but  nothing  would  do  but  foul  names  and  foul  language,  and 
 threatening  to  do  me  all  the  diskindness  he  could.  He  said 
 that  he  would  see  me  in  gaol,  if  he  lived  a  year  longer.  He 
 went  away  at  last  with  the  mob  when  he  was  weary.  As  he 
 was  going,  I  said,  1  Here  is  a  fine  preparation  to  a  sabbath  day's 
 Avork  ! '  for  it  was  Saturday  night  he  gathered  the  mob.  I 
 argued  with  him,  '  How  could  I  bring  strangers  to  town,  that 
 I  never  knew — never  seen  their  faces  in  my  life  before  ?  If 
 there  was  harm  in  their  coming,  they  only  passed  through 
 the  town,  stayed  a  quarter  of  an  hour,  or  less,  on  horseback  at 
 the  door ;  and  had  they  stayed  all  night,  and  longer,  what 
 harm  was  in  their  coming,  more  than  other  people  ?  They 
 -were  honest  men  ! '  &c.  Now  these  strangers  were  two  Dis- 
 senting ministers  from  Montgomery  shire,  namely,  Mr.  Lewis 
 Rees,  of  Llanbyrnmair,  and  Mr.  Jenkin  Jenkins,  of  Llanfyllin,1 
 going  to  Anglesea,  to  preach  at  a  house  recorded  there  by  one 
 William  Prichard,  of  Penmynydd.  I  met  with  these  gentlemen, 
 and  showed  them  the  sign  of  the  1  Boot'  Some  enemies  took 
 notice  of  this,  and  suspected  that  they  were  Presbyterians,  and 
 that  they  would  be  preaching  that  night  somewhere.  They 
 1  Afterwards  Dr.  Jenkins,  tutor  of  the  Academy  at  Caermarthen. 
 
NONCONFORMITY  IN  WALES. 
 
 379 
 
 went  and  told  the  vicar  the  story,  and  he  raised  the  said  mob 
 to  go  and  search  for  this  preaching  ;  and  they  have  done 
 mischief  enough  in  several  places,  such  as  breaking  houses,  and 
 beating  people.  Indeed,  none  of  them  did  me  any  harm, 
 because  he  was  with  them  ;  they  left  it  between  him  and  me, 
 otherwise  they  would  have  done  mischief  enough  here,  for  he 
 was  with  them  nowhere  but  with  me ;  and  so  he  being  with 
 them,  God  was  pleased,  by  that  means,  to  keep  me  from  further 
 mischief  in  that  foul  and  stormy  night.  And  now  to  vent  his 
 malice,  he  has  put  me  in  the  Bishop's  Court,  as  I  said  above. 
 This  man  designs  my  ruin,  and  will  effect  it,  if  he  can.  He 
 and  the  new  Chancellor  have  a  mind  to  extirpate  religion  out 
 of  the  country.  The  Chancellor  has  now  excommunicated  a 
 very  godly  and  devout  young  man,  a  member  of  our  congrega- 
 tion, for  teaching  people  to  read  Welsh,  and  perhaps  it  will  be 
 so  with  me  at  last ;  I  do  not  know  what  to  do,  and  in  this  case 
 I  am  not  able  to  contest  with  him.  I  have  no  money  to  spend ; 
 my  salary  is  too  small  to  maintain  me  and  my  old  blind  wife, 
 and  a  girl  to  attend  us  :  food,  drink,  and  clothing,  house  rent, 
 and  firing,  being  very  dear  here.  It  is  too  small  to  provide  all 
 this  ;  but  I  must  live  as  well  as  I  can  upon  it,  having  nothing 
 in  the  world  besides  to  live  upon.  A  very  poor  living  it 
 affords ;  but,  God  be  praised  for  it,  as  it  is,  it  is  better,  far 
 better,  than  I  deserve.  I  have  not  a  penny  to  spare  to  contest 
 with  him,  and  defend  myself  from  his  tyranny ;  that  he  knows 
 very  well,  and  my  ruin  would  be  his  rejoicing.  Therefore,  good 
 gentlemen,  I  humbly  crave  your  assistance,  with  your  advice, 
 how  and  what  I  shall  do  in  the  case  ;  but  I  am  resolved  not  to 
 leave  the  school  till  they  confine  me  in  gaol,  as  he  has  threatened. 
 Your  speedy  answer  to  this  is  humbly  desired  by  your  afflicted, 
 and  most  obedient  and  humble  servant, 
 
 "  To  Mr.  Francis  Barkstead,         "William  Edwards. 
 at  Hoxton,  near  London. 
 
 "  P.S. — This  vicar  and  the  new  Chancellor,  and  all  other 
 parsons  and  curates  in  the  country,  preach  persecution  as  much 
 as  they  can,  and  set  religious  people  out  in  the  blackest  and 
 ugliest  form  they  possibly  can,  that  they  may  be  hated  and 
 
38o 
 
 HISTORY  OF  PROTESTANT 
 
 persecuted.  They  have  set  the  country  all  on  fire  in  ferment 
 heat,  so  that  there  is  no  quietness  to  be  had,  but  spite,  envy, 
 malice,  and  slanders.  People  are  beaten  and  abused  on  the 
 public  roads.  I  am  actually  afraid  of  my  life,  if  I  go  anywhere 
 out  of  town.  The  Methodists  who  came  to  some  parts  of  the 
 country  have  been  the  occasion  of  this  ;  for  those  that  have 
 been  awakened  by  them  fell  off  and  joined  with  us,  and  that 
 has  made  the  clergy  mad  against  us,  as  well  as  them.  We  and 
 they  are  counted  the  same  on  that  account.  The  clergy  have 
 driven  the  country  mad,  and  a  mad  work  they  do.  Let  them 
 do  what  they  will  to  us,  we  shall  have  neither  law  nor  equity, 
 do  what  we  can ;  and  the  mob  are  so  sensible  of  it,  that  they 
 are  emboldened  to  do  any  mischief  they  think  proper.  It  is  a 
 pity  that  no  one  that  is  able  should  appear  for  the  Lord's  cause, 
 and  defend  it,  and  make  some  of  them  an  example  to  the  rest, 
 to  the  honour  of  religion,  and  the  furtherance  of  the  gospel  of 
 Jesus  Christ."  1 
 
 The  storm  of  persecution  continued  to  rage,  almost  without 
 intermission,  in  most  parts  of  North  Wales,  from  the  rise  of 
 Methodism  to  the  beginning  of  this  century.  The  Noncon- 
 formists by  degrees  asserted  their  rights,  according  to  the  Act  of 
 Toleration,  and  so  had  comparative  quiet ;  but  the  Methodists, 
 for  many  years  refusing  to  declare  themselves  Dissenters,  were 
 subjected  to  continual  annoyances,  until  the  clergy  had  lost  all 
 their  influence  over  the  populace. 
 
 With  the  exception  of  numberless  prosecutions  for  non- 
 payment of  church  rates  and  other  ecclesiastical  imposts, 
 probably  the  last  instance  of  legal  persecution  which  a  Non- 
 conformist suffered  in  South  Wales  occurred  at  Brecon  in  the 
 year  1791.  The  Rev.  Thomas  Bowen,  of  Maesyronen,  Rad- 
 norshire, who  was  a  very  popular  and  active  minister,  used  to 
 preach  frequently  at  dwelling-houses  in  various  districts  of  the 
 counties  of  Radnor  and  Brecon.  Among  other  places  he  often 
 preached  at  a  farm-house  in  the  parish  of  Llansantffraid,  near 
 Brecon.  His  repeated  visits  to  his  parish  so  irritated  Parson 
 Frew,  that  he  determined  to  punish  him  as  far  as  possible. 
 1  From  the  original  Manuscript  at  Dr.  Williams's  Library. 
 
NONCONFORMITY  IN  WALES. 
 
 Finding  that  the  house  in  which  Mr.  Bowen  preached  had  not 
 been  recorded  for  preaching  according  to  the  provisions  of  the 
 Act  of  Toleration,  that  consequently  the  preacher  was  liable  to 
 a  fine  of  twenty  pounds,  and  that  he,  as  an  informer,  would 
 be  entitled  to  one  third  of  that  sum,  on  his  information,  and 
 at  his  request,  Mr.  Bowen  was  summoned  to  appear  before  the 
 magistrates  at  Brecon.  On  the  appointed  day  he  appeared 
 there.  The  presiding  magistrate  asked  him,  "  Is  it  true  that 
 you  preached  in  Mr.  Frew's  parish  at  the  house  named  in  the 
 summons  ?  "  "  It  is,"  was  the  reply.  "  Then,"  said  his  worship, 
 u  you  are  liable  to  pay  a  fine  of  twenty  pounds  and  the  costs." 
 'Without  cringing,  pleading  his  poverty,  and  begging  their  favour, 
 he  paid  the  money  at  once,  and  gracefully  bowing  to  their 
 worships,  he  walked  out  of  the  room.  A  messenger  was  sent 
 to  the  door  asking  him  to  return,  that  the  magistrates  had  some- 
 thing to  say  to  him.  When  he  returned  the  chairman  told 
 him,  "  Mr.  Bowen,  we  have  power  to  fine  you  to  this  amount, 
 but  we  have  power  also  to  reduce  it  to  a  nominal  sum."  He 
 replied,  "  Never  mind,  gentlemen,  the  money  is  now  paid,  and 
 the  portion  of  it  which  will  go  to  the  pocket  of  my  accuser 
 may  injure  him  more  than  the  loss  will  injure  me."  Six  weeks 
 after,  Mr.  Frew,  on  his  way  home  from  Brecon,  fell  from  his 
 horse  on  a  heap  of  stones,  and  his  skull  was  so  fractured  by  the 
 fall  that  his  brain  was  scattered  over  the  stones  !  The  tragical 
 end  of  this  persecutor  so  terrified  his  clerical  brethren,  that 
 none  of  them  afterwards  ventured  to  annoy  a  Nonconformist 
 preacher  as  he  did.  1 
 
 The  various  religious  bodies  during  this  period  have  repeat- 
 edly been  subjected  to  what  was  a  thousand  times  worse  than 
 any  persecution  or  affliction  which  their  enemies  could  inflict 
 on  them — internal  dissensions.  It  is  painful  to  refer  to  the 
 discords  of  religious  people ;  but  historical  fidelity  will  not 
 permit  us  to  pass  them  unnoticed. 
 
 It  appears  that  some  disagreement  had  arisen  between 
 Harries  and  Rowlands  as  early  as  the  year  1747,  which 
 gradually  became  more  and  more  serious,  until  at  length  it 
 came  to  a  rupture  at  an  Association  held  at  Llanidloes,  in  175 1. 
 
 1  Thomas  Bowen's  MS. 
 
HISTORY  OF  PROTESTANT 
 
 At  that  time  the  Methodist  body  was  divided  into  two  hostile 
 parties,  called  Harries's  people  and  Rowlands'  people.  All 
 the  clergy,  and  a  large  number,  probably  the  majority,  of  the 
 exhorters  sided  with  Rowlands  :  but  many  of  the  exhorters  also 
 most  zealously  took  the  part  of  Harries,  while  some,  who  had 
 been  originally  members  of  Nonconforming  churches,  returned 
 to  their  former  friends. 
 
 "  The  effect  of  this  separation  was  most  painful  and  distress- 
 ing throughout  all  the  Principality.  The  different  parties  were 
 disputing  with  and  vilifying  each  other  with  all  their  might, 
 until  the  flourishing  societies,  lately  formed,  were  broken  up 
 and  destroyed  throughout  the  country.  So  that  religion  be- 
 came very  low,  and  was  almost  destroyed,  in  many  of  those 
 places  where  it  appeared  prosperous  and  delightful  before. 
 Those  preachers  in  connection  with  Harries  went  immediately 
 through  most  parts  of  Wales,  where  the  private  societies  were 
 established;  and  after  preaching  in  those  places,  they  would 
 call  the  friends  together,  asking  them  who  were  on  the  Lord's 
 side  ?  and  saying  that  it  was  time  for  them  to  take  care  that 
 they  should  not  be  deceived ;  asserting  that  the  parsons,  as 
 they  called  Rowlands  and  his  friends,  had  lost  God!  The 
 members  of  most  of  the  churches,  being  young  and  inex- 
 perienced, were  so  perplexed  by  this  unexpected  circumstance 
 that  they  did  not  know  what  to  do.  Many  would  not  go  near 
 Rowlands  and  his  party  for  fear  they  should  be  deceived  by 
 them,  as  they  were  warned  by  the  other  teachers.  Many  of 
 the  places  of  worship  were  closed  against  Rowlands  and  his 
 friends.  But  in  the  course  of  time  most  of  the  congregations 
 and  the  preachers  returned  to  Rowlands  and  his  party."  1 
 
 Some  of  the  preachers  who  at  first  adhered  to  Harries  left 
 him,  and  attempted  to  set  up  a  new  sect,  whose  creed  was  a 
 strange  medley  of  Quakerism,  Mysticism,  Antinomianism,  and 
 several  other  isms.  A  few  eccentric  and  weak-minded  persons 
 became  their  followers,  but  the  whole  scheme  soon  came  to 
 nothing.2 
 
 Harries,  after  his  separation  from  Rowlands,  settled  at 
 
 1  Morgan's  "Ministerial  Records,"  part  i.  pp.  74,  75. 
 
 2  "  Drych  yr  Amseroedd,"  p.  138. 
 
NONCONFORMITY  IN  WALES. 
 
 3S3 
 
 Trefecca  ;  and  as  many  of  his  friends  from  different  parts  of 
 Wales  expressed  a  desire  to  live  with  him,  he  erected  a  large 
 building  there  for  their  reception,  and  established  a  kind  of  a 
 Protesta?it  Monastery.  The  foundation  of  the  building  was 
 laid  in  April,  1752  ;  and  by  the  beginning  of  1754  the  inmates, 
 or  "  the  family,"  as  they  were  called,  consisted  of  one  hundred 
 persons.  In  1755  tne  number  had  increased  to  one  hundred 
 and  twenty,  besides  several  families  from  North  Wales,  who 
 settled  in  the  neighbourhood  in  order  to  be  convenient  to 
 attend  Harries's  ministry.  All  the  affairs  of  the  establishment, 
 both  secular  and  religious,  were  superintended  and  managed 
 in  the  most  orderly  manner  by  the  founder;  and  the  most 
 malicious  enemies  have  never  been  able  to  charge  him,  nor  any 
 of  his  numerous  family,  with  anything  unbecoming  the  holy 
 religion  they  professed,  save  only  that  they  had  set  about  estab- 
 lishing an  institution  which  seemed  inconsistent  with  the  genius 
 of  Protestantism,  and  unadapted  to  answer  any  valuable  purpose. 
 
 In  1759,  Harries,  and  twenty  of  the  members  of  his  family, 
 joined  the  Breconshire  Militia.  His  apprehension  of  a  French 
 invasion,  and  the  consequent  establishment  of  Popery  in  this 
 kingdom,  induced  him  to  take  that  strange  step.  During  his. 
 short  military  career  he  did  much  good  by  preaching,  especially 
 in  various  parts  of  England.  He  would  generally  stand  up  to 
 preach  in  his  regimentals,  in  such  places  where  the  mob  would 
 not  have  tolerated  other  preachers.  It  is  said  that  he,  while 
 stationed  for  some  time  in  a  small  town  in  Devonshire,  and 
 finding  that  there  was  no  evangelical  preaching  anywhere  there, 
 determined  to  preach  in  the  street  in  front  of  a  pious  widow's 
 house.  A  crier  was  sent  around  the  town  to  announce  that  a 
 sermon  was  to  be  delivered  the  following  Sunday  afternoon 
 by  a  stranger,  at  the  place  which  he  named.  A  large  crowd 
 gathered  there,  and  Harries,  wearing  a  long  black  overcoat 
 which  covered  all  his  regimentals,  mounted  a  chair  and  com- 
 menced the  service.  The  crowd  soon  began  to  yell  and 
 interrupt  He  repeatedly  appealed  to  them  in  the  name  of 
 the  King  of  heaven  to  listen  to  what  he  had  to  say.  But  the 
 interruption  grew  worse  after  each  appeal.  At  last  he  took  off 
 the  overcoat,  and  appearing  in  his  full  regimentals  he  shouted 
 
384 
 
 HISTORY  OF  PROTESTANT 
 
 out  authoritatively,  "  I  command  you  in  the  name  of  King 
 George  to  be  quiet."  That  frightened  the  mob,  and  he  had 
 perfect  quietness  to  go  on.  It  is  said  that  several  were  con- 
 verted under  that  sermon.  On  the  conclusion  of  a  treaty  of 
 peace  in  1763,  he  returned,  with  the  members  of  his  family 
 who  had  accompanied  him,  to  Trefecca,  where  he  spent  the 
 remaining  years  of  his  life  in  comparative  retirement.  It  was 
 his  constant  practice,  ever  since  the  establishment  of  the  insti- 
 tution at  Trefecca,  to  hold  three  or  four  religious  services  every 
 day,  for  the  benefit  of  the  family,  and  as  many  of  the  inhabitants 
 of  the  neighbourhood  as  felt  disposed  to  attend  them. 
 
 This  extraordinary  man  finished  his  eventful  and  remarkable 
 life  on  the  21st  of  July,  1773.  A  more  pious,  sincere,  earnest, 
 and  energetic  man  than  Howell  Harries  never  lived ;  but  his 
 whole  history  proves  that  his  great  defect  was  the  want  of 
 prudence.  His  life,  useful  as  it  was,  would  have  been  much 
 more  so  had  he  been  more  cautious  and  wise. 
 
 We  have  not  yet  met  with  any  satisfactory  statement  of  the 
 real  cause  of  the  disagreement  between  Harries  and  Rowlands 
 and  his  friends.  The  use  of  some  unguarded  expressions  by 
 Harries  in  his  sermons,  respecting  the  death  of  Christ,  such  as 
 that  God  died  on  the  cross,  &c,  and  his  unwillingness  to  ac- 
 knowledge that  such  expressions  wrere  improper,  and  to  con- 
 descend to  be  instructed  how  to  express  himself  on  the  subject, 
 are  generally  stated  to  have  been  the  cause  of  the  separation  ; 
 but  if  that  contributed  in  some  measure  to  widen  the  breach, 
 we  can  hardly  believe  that  it  was  either  the  sole  or  the  chief 
 •canse  of  it ;  for  we  find  on  almost  every  page  of  Williams  of 
 Pantycelyn's  hymns,  which  were  highly  approved  of  by  Row- 
 lands, expressions  similar  to  those  which  Harries  is  blamed 
 for  using.  We  are  led  to  infer,  from  some  expressions  in 
 4 'Williams's  Elegy  on  Harries,"  that  the  root  of  all  the  evil  was 
 the  assumption  by  Harries  of  some  authority  in  the  connexion, 
 which  the  clergy  considered  that  a  layman,  however  emi?ient, 
 should  not  have  assumed.  But  the  unhappy  event,  whatever 
 was  its  cause,  affected  most  disastrously  the  interests  of  religion 
 among  all  denominations  in  Wales  for  many  years. 
 
 Before  the  Methodist  body  had  quite  recovered  from  the 
 
NONCONFORMITY  IN  WALES. 
 
 385 
 
 sad  effects  of  the  separation  between  Harries  and  Rowlands, 
 its  peace  was  again  disturbed,  in  1765  and  1766,  by  the  efforts 
 of  two  preachers  of  considerable  influence  to  propagate  Sande- 
 manian  and  Antinomian  sentiments  in  the  congregations. 
 These  preachers  were  one  Mr.  Popkins,  of  Swansea,  a  person 
 in  affluent  circumstances,  and  a  Mr.  David  Jones,  of  Cardigan- 
 shire, a  very  popular  preacher,  and  a  nephew  of  Mr.  Daniel 
 Rowlands.  These  persons  were  in  positions  to  do  much 
 mischief— the  one  by  his  wealth,  and  the  other  by  his  popu- 
 larity as  a  preacher.  They  succeeded  in  a  short  time  in  per- 
 verting many  of  the  members  of  the  societies,  and  some  of 
 the  preachers  ;  but  the  bold  and  determined  stand  made  by 
 Williams,  of  Pantycelyn,  and  other  leading  men,  against  them, 
 soon  arrested  the  progress  of  the  evil.  Popkins  withdrew  from 
 the  connexion,  and  Jones  in  a  short  time  turned  out  a  reprobate 
 character. 
 
 A  third  and  a  most  unhappy  and  long-continued  agitation 
 was  commenced  in  the  Methodist  body  in  1770.  In  that  year 
 Mr.  Peter  Williams,  confessedly  the  most  talented,  and  in  many 
 respects  the  most  useful,  of  all  the  clerical  Methodists  of  that 
 age,  published  an  edition  of  the  Welsh  Bible,  with  marginal 
 references,  and  explanatory  notes  at  the  end  of  each  chapter. 
 That  valuable  work,  which  has  long  since  found  its  way  to 
 almost  every  religious  family  in  the  Principality,  was  the  first 
 commentary  on  the  Bible  ever  published  in  the  Welsh  language. 
 In  a  note  on  the  first  chapter  of  the  Gospel  by  John,  the  author 
 made  use  of  an  expression  which,  in  the  opinion  of  some 
 persons  in  the  connexion,  amounted  to  Sabelicuiism.  Having 
 discovered  it,  they  immediately  preferred  a  charge  of  heresy 
 against  him,  and  the  discussion  of  that  point  continued  to  dis- 
 turb the  peace  of  the  body  for  above  twenty  years.  So  long  as . 
 Mr.  Rowlands  and  Mr.  Williams,  of  Pantycelyn,  lived,  an  open 
 rupture  was  prevented  ;  but  soon  after  their  removal,  in  179c- 
 and  1 791,  Peter  Williams,  notwithstanding  his  piety  and  emi- 
 nent usefulness,  was  unceremoniously  expelled  from  the  con- 
 nexion. When  the  pulpits  of  the  Methodists  were  closed 
 against  him,  those  of  the  most  rigidly  orthodox  Independents 
 and  Antip?edobaptists  were  cheerfully  opened  to  him — a  proof 
 
 26 
 
386 
 
 HISTORY  OF  PROTESTANT 
 
 that  he  was  not  such  a  dangerous  heretic  as  his  opponents 
 represented  him. 
 
 This  treatment  of  the  venerable  Peter  Williams  is  the 
 darkest  passage  in  the  history  of  the  Welsh  Calvinistic  Metho- 
 dist body.  His  expulsion,  in  the  seventieth  year  of  his  age, 
 after  faithfully  and  signally  serving  the  connexion  for  nearly 
 fifty  years,  and  often  at  the  peril  of  his  life,  was,  to  say  the 
 least,  an  act  of  the  basest  ingratitude.  Multitudes  among  the 
 members  of  the  Methodist  body  disapproved  of  it ;  but  being 
 the  act  of  parties  whom  they  had  placed  in  power,  they  were 
 all  implicated  in  it.  Whatever  may  be  the  defects  of  Congre- 
 gationalism, it  will  never  furnish  imperious  individuals  with 
 power  to  tyrannize  over  their  brethren  and  the  churches — an 
 evil  grievously  felt,  and  often  complained  of,  in  the  connexional 
 bodies. 
 
 While  the  Methodist  body  had  thus  to  bear  the  yoke  of 
 affliction  in  its  youth,  the  older  denominations  also,  during 
 this  eventful  period,  had  their  full  share  of  trouble  from 
 internal  dissensions,  if  they  were  not  subjected  to  so  much 
 persecution  as  their  Methodist  brethren. 
 
 Pelagianism,  from  the  year  1728,  continued  steadily,  but 
 quietly,  for  some  years,  to  gain  ground  among  the  ministers 
 and  congregations  of  the  Paedobaptist  section  of  the  Noncon- 
 formists. Several  learned  ministers,  who  occupied  the  most 
 conspicuous  positions,  embraced  it ;  however,  for  a  considerable 
 time,  they  proceeded  cautiously,  and  carefully  avoided  intro- 
 ducing the  peculiarity  of  their  creed  into  their  sermons.  The 
 subjects  of  their  discourses  generally  were  some  points  of 
 morality,  in  which  all  parties — Calvinists,  Arminians,  and  Arians 
 — were  agreed.  The  following  remark  respecting  a  sermon  by 
 Mr.  Samuel  Thomas,  the  tutor  at  Caermarthen,  by  one  who 
 was  then  his  student,  might  have  been  made  in  regard  to  the 
 preaching  of  almost  all  the  ministers  in  Wales,  who  leaned 
 to  Arminian  and  Pelagian  views,  from  1728  to  1770: — "May 
 7th,  1744.  In  the  afternoon  I  heard  Mr.  S.  Thomas,  from 
 Prov.  ii.  2,  3,  4.  He  gave  several  good  rules  to  search  after 
 truth  J  but  indeed  his  sermon  was  no  more  to  me  than  a  good 
 lecture  on  moral  philosophy.     I  wanted  to  have  more  of 
 
NONCONFORMITY  IN  WALES. 
 
 387 
 
 Christ  preached,  which  I  consider  as  the  best  way  of  preach- 
 ing." « 
 
 The  orthodox  ministers  continually  condemned  that  negative 
 style  of  preaching,  and  the  Pelagians,  by  degrees,  declared  their 
 principles  more  openly,  so  that  things  were  brought  to  a  crisis 
 about  the  year  1770.  At  that  time,  and  for  the  previous  fifty 
 or  sixty  years,  the  Independent  and  Presbyterian  churches  held 
 an  annual  Association  at  Caermarthen,  at  the  time  of  the  ex- 
 amination of  the  students  at  the  Academy.  The  tutors,  and 
 some  of  the  leading  ministers,  being  Pelagians,  contrived  so  to 
 manage  these  annual  meetings  as  to  exclude  most  of  the 
 reputed  Calvinistic  ministers  in  the  Principality  from  taking 
 any  prominent  part  in  their  transactions.  That  unfair  treat- 
 ment, together  with  their  conscientious  hatred  of  Pelagianism, 
 led  the  Calvinistic  party  in  1754  to  establish  an  Independent 
 Academy  at  Abergavenny,  and  about  the  same  time  to  set  up 
 a  Quarterly  Association,  whose  meetings  were  held  by  rotation 
 in  the  different  counties.  At  each  of  these  meetings  a  sermon 
 was  to  be  delivered  on  some  doctrinal  subject,  such  as  the 
 Trinity,  the  Deity  of  Christ,  the  Atonement,  original  sin, 
 justification,  &c.  Yet,-  notwithstanding  these  dissensions,  the 
 two  parties  were  still  considered  as  one  denomination,  and  the 
 most  moderate  on  both  sides  associated  with  each  other;  but 
 things  were  ripening  year  after  year  for  a  final  and  total  separa- 
 tion. About  the  year  1769  the  members  of  the  Quarterly 
 Association  drew  up  a  document,  embodying  the  distinguishing 
 doctrines  of  Calvinism,  which  they  all  subscribed.  That  gave 
 offence  to  some  ministers,  who  occasionally  attended  the  meet- 
 ings, but  were  not  members  of  the  Association,  and  occasioned 
 the  publication  of  a  protest  by  Dr.  Jenkins,  of  Caermarthen, 
 and  others,  against  subscribing  to  human  creeds,  with  some 
 severe  reflections  on  the  conduct  of  the  members  of  the  Asso- 
 ciation. A  masterly  reply  to  that  "  Protest,"  written  probably 
 by  Dr.  Benjamin  Davies,  then  the  tutor  of  the  Academy  at 
 Abergavenny,  was  published  in  1 77 1 ,  under  the  title,  "A  Vindi- 
 cation of  the  Conduct  of  the  Associated  Ministers  in  Wales, 
 with  some  Remarks  on  the  late  Declaration  and  Protest." 
 
 1  Thomas  Morgan's  MSS. 
 
388 
 
 HISTORY  OF  PROTESTANT 
 
 This  paper  war  brought  about  a  very  painful,  but,  under  the 
 circumstances,  a  most  desirable  result — the  total  separation  of 
 the  Pelagian  and  Calvinistic  parties,  whose  constant  wranglings 
 for  about  forty  years  had  almost  ruined  some  of  the  most 
 flourishing  congregations  in  the  Principality. 
 
 Ever  since  the  Restoration,  the  names  Presbyterian  and 
 Independent  were  applied  indiscriminately  to  all  the  Paedo- 
 baptist  congregations  in  Wales ;  but  after  the  separation  of 
 the  Pelagians  from  the  Calvinists  the  former  party  has  been 
 distinguished  as  Presbyterians,  and  the  latter  as  Independents. 
 There  were  among  the  Presbyterians,  at  the  time  of  their 
 separation,  a  number  of  ministers  eminent  for  their  learning 
 and  respectability,  such  as  Dr.  Jenkins,  of  Caermarthen, 
 Messrs.  David  Lloyd,  of  Llwynrhydowen,  Evan  Griffiths,  of 
 Capel  Sion,  Solomon  Harries,  of  Swansea,  Josiah  Rees,  of 
 Gellyonen,  Samuel  Davies,  of  Merthyr  Tydvil,  and  others ; 
 but  their  cause,  for  some  reason  or  other,  never  prospered. 
 From  Pelagianism  most  of  them  proceeded  to  Arianism,  and 
 early  in  the  present  century  to  Unitarianism.  The  Indepen- 
 dents, on  the  other  hand,  have  continued  to  gain  strength 
 from  the  year  1771  to  the  present  time. 
 
 The  Antipsedobaptist  body,  after  the  expulsion  of  Abel 
 Francis  in  1734,  and  Charles  Winter  in  1749,  on  account  of 
 their  Arminianism,  had  no  trouble  from  diversity  of  sentiments 
 until  the  year  1796,  when  Mr.  J.  R.  Jones,  of  Ramoth,  in 
 Merionethshire,  a  very  talented  young  minister,  introduced 
 Sandemanianism  into  the  infant  churches  in  North  Wales. 
 His  influence  did  not  reach  South  Wales;  but  his  singular 
 views,  together  with  his  superior  talents  and  perseverance, 
 proved  most  ruinous  to  the  newly-formed  and  promising 
 interests  in  the  counties  of  Merioneth,  Denbigh,  Anglesea, 
 and  Caernarvon.  Christmas  Evans,  then  in  the  thirtieth  year 
 of  his  age,  became  one  of  his  adherents  for  some  time,  but 
 Evans's  ardent  desire  to  save  souls  would  not  allow  him  to 
 follow  Jones  in  all  his  punctilious  observance  of  trifling  cere- 
 monies, to  the  neglect  of  infinitely  weightier  matters.  After 
 prolonged  disputes,  and  repeated  attempts,  especially  on  the 
 part  of  Evans,  to  reconcile  the  contending  parties,  Jones 
 
NONCONFORMITY  IN  WALES. 
 
 3§9 
 
 separated  himself  "from  the  Babylonish  Welsh  Baptists,  and 
 in  conscience  he  separated  himself  from  their  errors  in  doctrine 
 and  practice,  in  order  to  unite  himself  to  the  brethren  in 
 Scotland,  who  received  the  truth."  1 
 
 While  the  churches  in  North  Wales  were  thus  troubled 
 by  Sandemanianism,  those  in  the  South,  about  the  same  time, 
 were  still  more  seriously  agitated  by  Pelagianism.  The  leader 
 in  that  agitation  was  Mr.  (afterwards  Dr.)  William  Richards, 
 of  Lynn,  in  Norfolk.  Mr.  Richards  was  accustomed,  for 
 several  years,  to  pay  annual  visits  to  his  friends  and  relations 
 in  Wales.  During  those  visits  he  used  all  his  influence  and 
 opportunities  to  propagate  his  Pelagian  or  Arian  sentiments, 
 and  at  length  succeeded  in  inducing  several  ministers  and 
 their  congregations  to  secede  from  the  Calvinistic  Antipaedo- 
 baptist  Association,  and  set  up  a  general  or  Arminian  connexion. 
 One  or  two  of  those  congregations  became  professed  Arians, 
 while  the  others,  who  did  not  proceed  further  than  Arminian- 
 ism,  early  in  the  present  century  rejoined  their  Calvinistic 
 friends.2 
 
 Mr.  Josiah  Thompson,  of  London,  an  eminent  Antipasdo- 
 baptist  minister,  collected  the  statistics  of  the  Nonconformists 
 throughout  England  and  Wales,  between  the  years  1772  and 
 1775.  According  to  the  returns  which  he  procured,  the 
 number  of  the  Independent  and  Presbyterian  churches  in 
 Wales  at  that  time  was  111,  and  those  of  the  Antipaedobaptists 
 25.  The  churches  of  the  latter  denomination  had  60  places 
 of  worship,  and  3,007  communicants.  3 
 
 With  all  their  troubles,  both  external  and  internal,  the 
 churches  in  Wales,  during  this  period,  were  blessed  with  more 
 remarkable  and  repeated  sessions  of  revival  than  at  any  former 
 period.  The  great  revival  which  had  actually  begun  in  1730, 
 broke  out  with  irresistible  power  in  1735,  and  continued  to 
 progress,  almost  unabated,  till  1 745  or  1 746.  From  that  time 
 to  the  year  1760  we  have  no  account  of  any  revival.  The 
 unhappy  dispute  between  Harries  and  Rowlands  retarded  the 
 
 1  Stephen's  "  Memoirs  of  Christmas  Evans,"  p.  56. 
 -  Evans's  "  Memoirs  of  Dr.  Richards,"  pp.  io3-ii6. 
 3  Thompson's  MSS.  at  Dr.  Williams'  Library. 
 
39° 
 
 HISTORY  OF  PROTESTANT 
 
 progress  of  religion,  not  only  in  the  Methodist  body,  but  also 
 in  the  other  denominations.  About  the  year  1760  the  Lord 
 began  to  revisit  His  people,  and  many  were  added  to  the 
 churches.  1  A  powerful  revival  commenced  at  Llangeitho  in 
 1762,  and  soon  spread  over  the  whole  country.  Edmund 
 Jones,  of  Pontypool,  in  a  letter  to  H.  Harries,  dated  Nov.  19, 
 1772,  gives  an  encouraging  account  of  a  revival  in  the  counties 
 of  Glamorgan  and  Monmouth,  originated  and  carried  on  chiefly 
 through  the  instrumentality  of  remarkably  gifted  "praying 
 brethren  "  belonging  to  the  church  at  Groeswen,  near  Caerphilly. 
 "  I  hear,"  he  writes,  "  that  there  are  about  twenty  such  praying 
 persons  that  way.  They  are  almost  every  night  somewhere 
 or  other.  Prejudice  against  religion  goes  down  everywhere- 
 They  go,  and  they  sometimes  go  far,  and  some  are  converted 
 in  hearing  them.  I  wonder  not  at  it,  because  the  Lord  is 
 strongly  with  them.  There  is  some  uncommon  work  about 
 the  river  Rhymney,  from  Ystrad  bridge  to  Machen  Forge,  and 
 below.  Blessed  be  God.  All  Caerphilly  town  come  to  hear ; 
 that  beautiful  country  about  Caerphilly  is  become  a  Beulah. 
 The  meeting-house  in  Newport,  though  very  large,  cannot 
 contain  the  people  sometimes.  Mr.  T.  Saunders,  the  minister, 
 prospers  greatly  there,  and  at  St.  Bride's  and  Machen  Forge." 
 Astonishing  effects  attended  the  evangelical  preaching  of  Mr. 
 David  Jones,  of  Llangan,  and  other  Methodists  in  South 
 Wales ;  while  the  evangelistic  labours  and  benevolent  schemes 
 of  the  excellent  Charles,  of  Bala,  and  his  coadjutors  in  the 
 North,  produced  the  most  blessed  effects.  Mr.  Charles,  in  a 
 letter  dated  September,  1791,  describes  the  work  then  going 
 on  in  North  Wales  in  the  following  terms: — "You  inquire 
 about  the  state  of  the  churches  in  Wales.  I  have  nothing  but 
 what  is  favourable  to  communicate.  We  had  lately  a  very 
 comfortable  Association  at  Pwllheli ;  some  thousands  attended, 
 more  than  ever  was  seen  before.  And  here  at  Bala,  we  have 
 had  a  very  great,  powerful,  and  glorious  outpouring  of  the 
 Spirit  on  the  people  in  general,  especially  on  children  and 
 young  people.  Scores  of  the  wildest  and  most  inconsiderate 
 of  young  people  of  both  sexes  have  been  awakened.  Their 
 1  Thomas's  History  of  the  Association. 
 
NONCONFORMITY  IN  WALES. 
 
 391 
 
 convictions  have  been  very  clear  and  powerful ;  and  in  some 
 instances  so  deep  as  to  bring  them  to  the  brink  of  despair. 
 Their  consolations  also  have  been  equally  strong.  If  the  Lord 
 should  be  graciously  pleased  to  continue  the  work  as  it  has 
 prevailed  some  weeks  past,  the  devil's  kingdom  will  be  in  ruins 
 in  this  neighbourhood.  Ride  on,  ride  on,  Thou  King  of  glory, 
 is  the  fervent  cry  of  my  soul,  day  and  night.  I  verily  believe 
 that  the  Lord  means  to  give  the  kingdom  of  darkness  a  dread- 
 ful shake  ;  for  He  takes  off  its  pillars.  Those  that  were  foremost 
 in  the  service  of  Satan  and  rebellion  against  God  are  now  the 
 foremost  in  seeking  salvation  through  the  blood  of  the  Lamb. 
 It  is  an  easy  work  to  preach  the  gospel  of  the  kingdom  here 
 at  this  time.  Divine  truths  have  their  own  infinite  weight  and 
 importance  on  the  minds  of  the  people.  Beams  of  divine 
 light,  together  with  divine,  irresistible  energy,  accompany  every 
 truth  delivered.  It  is  glorious  to  see  how  the  stoutest  hearts 
 are  bowed  down,  and  the  hardest  melted.  I  would  not  have 
 been  without  seeing  what  I  have  lately  seen,  no,  not  for  the 
 world. 
 
 "  These  are  the  blessed  things  I  have  to  relate  to  you,  my 
 dear  brother,  respecting  poor  Wales.  The  charity  schools  here 
 are  abundantly  blessed.  Children,  that  were  aforetime  like 
 jewels  buried  in  rubbish,  now  appear  with  divine  lustre  and 
 transcendent  beauty.  Little  children  from  six  to  twelve  years 
 of  age  are  affected,  astonished,  and  overpowered.  Their  young 
 minds  day  and  night  are  filled  with  nothing  but  soul  concerns. 
 All  I  say  is  matter  of  fact.  I  have  not  exaggerated  in  the  least 
 degree,  nor  related  but  a  small  part  of  the  whole.  The  Lord 
 hath  done  great  things  for  us,  and  to  Him  be  all  the  praise."  1 
 
 About  the  year  1787,  Mr.  David  Davies,  of  Llangeler 
 (afterwards  of  Swansea),  and  the  celebrated  Christmas  Evans, 
 began  to  exercise  their  gifts  as  preachers  in  the  Vale  of  Teifi, 
 on  the  borders  of  the  counties  of  Caermarthen  and  Cardigan, 
 and  immediately  excited  considerable  attention  by  their  supe- 
 rior oratorical  powers,  and  the  extraordinary  amount  of  divine 
 influence  which  almost  everywhere  attended  their  ministrations. 
 Providence  soon  led  Evans  to  North  Wales,  where  he  was  the 
 1  Morgan's  Life  of  Charles.    Third  edition,  pp.  282,  283. 
 
392 
 
 HISTORY  OF  PROTESTANT 
 
 means  of  accomplishing  wondrous  things  in  the  vineyard  of  his 
 Lord ;  and  Davies  for  nearly  thirty  years  laboured  in  South 
 Wales,  with  remarkable  success. 
 
 Even  a  very  condensed  account  of  all  the  revivals  with  which 
 the  Welsh  churches  were  blessed,  from  1730  to  1800,  would 
 take  up  more  space  than  we  can  afford  to  give  it.  Mr.  D. 
 Rowlands  is  said  to  have  seen  no  less  than  seven  awakenings 
 during  his  ministry,  from  1735  t0  I79°-  The  last  ten  years 
 of  the  eighteenth  century  were  an  almost  unbroken  season  of 
 revivals. 
 
 The  Welsh  revivals  have  often  been  most  grossly  misrepre- 
 sented and  caricatured  by  irreligious  persons,  and  cold  or 
 squeamish  religionists.  Even  in  such  a  respectable  work  as 
 "Buck's  Theological  Dictionary,"  under  the  word  jumpers, 
 Welsh  preachers  are  accused  of  encouraging  the  people  to  cry 
 out,  put  themselves  in  violent  agitation,  and  jump  until  they 
 were  quite  exhausted.  The  English  public  have  repeatedly 
 been  duped  by  designing  parties,  the  avowed  enemies  of  evan- 
 gelical religion  or  Nonconformity,  to  believe  these  and  similar 
 strange  stories.  It  is  true  that  the  irresistible  effect  of  the 
 eloquence  of  some  preachers,  when  evidently  attended  by 
 divine  influence,  have  often  so  overpowered  congregations,  that 
 some  persons,  being  convinced  of  their  lost  condition  as  sinners, 
 would  cry  out  in  an  agony,  while  others  would  be  thrown  into 
 such  ecstacies  of  joy  as  to  be  unable  to  contain  themselves ; 
 and  when  so  excited,  would  kneel,  lay  prostrate  on  the  ground, 
 jump,  clap  their  hands,  pray,  repeat  verses  of  hymns  or  texts 
 of  Scripture,  &c.  ;  in  a  word,  persons  in  such  an  uncontrollable 
 state  of  excitement  know  not  what  they  do  or  say.  Multitudes 
 of  strong,  muscular  men  have  frequently  been  forced  uncon- 
 sciously, by  the  thundering  eloquence  and  the  awful  earnestness 
 of  Howell  Harries,  to  scream  and  faint  away.  The  pathos  and 
 remarkable  unction  of  Daniel  Rowlands's  preaching  would,  at 
 times,  so  absorb  his  hearers,  that  they  would  forget  themselves 
 and  everything  around  them.  It  is  said  that  he  preached,  on 
 one  occasion,  for  six  or  seven  hours  without  a  pause ;  and  that 
 neither  himself  nor  the  people  perceived  that  the  service  was 
 longer  than  usual.    David  Morris,  of  Cardiganshire,  was  .  once 
 
NONCONFORMITY  IN  WALES. 
 
 393 
 
 preaching  in  the  street  at  Bridgend,  Glamorganshire,  on  the 
 "  Day  of  Judgment,"  and  the  sermon  had  such  an  effect  on  the 
 hearers,  that  they  ran  wildly  through  the  town,  thinking  that 
 that  solemn  day  had  actually  come  !  About  sixty-five  years 
 ago,  Williams  of  Wern,  in  a  sermon  on  the  resurrection  of  the 
 dead,  delivered  from  the  window  of  Ynysgau  Chapel,  Merthyr 
 Tydvil,  had  so  riveted  the  attention  of  the  vast  multitude  who 
 stood  on  the  burying-ground  before  him,  that  when  he  reached 
 the  climax,  all  the  crowd  moved  together  in  terror,  imagining 
 that  the  graves  under  their  feet  were  bursting  open,  and  the 
 dead  rising. 
 
 Similar  effects  have  often  attended  the  preaching  of  David 
 Davies,  of  Swansea,  John  Elias,  Christmas  Evans,  Ebenezer 
 Morris,  and  others.  We  could  admire  neither  the  piety  nor 
 the  philosophy  of  the  man  who  would  assert  that  such  effects 
 were  produced  designedly  by  the  preachers,  or  that  the  people 
 had  power  to  restrain  their  feelings.  We  merely  state  facts, 
 and  let  those  who  can  account  for  them.  It  is  readily  admitted 
 that  the  Welsh  people  are  naturally  excitable,  but  scenes  similar 
 to  the  forementioned  have  occasionally  been  witnessed  among 
 other  nations  as  well  as  the  Welsh. 
 
 We  do  not  aim  to  conceal  the  mournful  fact  that  Satan  has 
 'always  attempted  to  make  use  of  revival  excitements  in  Wales, 
 as  he  has  done  everywhere  else,  to  carry  on  his  infernal  designs, 
 and  that  he  has  been  in  many  instances  too  successful ;  but  to 
 hold  up  revivals,  and  the  excitements  which  naturally  accom- 
 pany them,  as  subjects  for  ridicule  on  those  accounts,  does 
 not  argue  a  high  degree  of  piety  or  wisdom  in  the  parties  that 
 do  so. 
 
 The  Circulating  Welsh  Schools,  set  up  by  Mr.  Griffith  Jones, 
 gradually  declined  after  his  death  j  and  at  the  death  of  his 
 friend,  Madame  Bevan,  in  1779,  were  given  up  altogether.  The 
 first,  after  Mr.  Jones,  who  attempted  to  furnish  the  poor  classes 
 in  Wales  with  the  means  of  religious  education  on  a  large  scale, 
 was  Dr.  Edward  Williams,  then  minister  of  the  Independent 
 church  at  Oswestry.  Assisted  by  the  contributions  of  some 
 generous  English  friends,  he  opened  a  few  Sunday  schools  in 
 North  Wales  in  the  year  1786.    These  schools  were  afterwards 
 
394 
 
 HISTORY  OF  PROTESTANT 
 
 converted  into  Circulating  Day  Schools,  under  the  superin- 
 tendence of  Dr.  George  Lewis,  of  Llanuwchllyn.  The  scheme 
 met  with  a  considerable  degree  of  support,  so  that  by  the  year 
 1799  thirteen  masters  were  employed,  who  had  553  scholars 
 under  their  care. 
 
 In  the  year  1788,1  the  benevolent  Charles,  of  Bala,  set  up  a 
 few  day  and  Sunday  schools,  on  the  same  principle  as  those 
 of  Dr.  Williams.  These  "  seminaries,"  as  he  calls  them,  under 
 his  able  management  soon  increased  in  number  and  efficiency, 
 and  have  proved  an  incalculable  blessing  in  the  Principality. 
 
 While  Williams,  Lewis,  and  Charles  were  thus  labouring  for 
 the  benefit  of  North  Wales,  Mr.  Morgan  John  Rees,  of  Ponty- 
 pool,  a  most  talented  and  energetic  Antipasdobaptist  minister, 
 was  actively  engaged  in  the  same  work  in  South  Wales.  He 
 got  school  books  in  the  Welsh  language  printed,  and  then 
 visited  different  localities,  far  and  near,  to  establish  night  schools 
 for  the  working  classes,  and  Sunday  schools  as  well. 
 
 To  the  inestimable  loss  of  the  Principality,  Dr.  Edward 
 Williams  soon  removed  to  a  distant  part  of  England,  and  Mr. 
 M.  J.  Rees  emigrated  to  America  in  1794.  The  establishment 
 of  Sunday  schools  in  Wales  was  then  left  to  Mr.  Charles  alone, 
 and  he  did  it  so  efficiently,  that  the  honour  of  setting  such  a 
 noble  scheme  afloat  is  due  to  him  chiefly. 
 
 Sunday  schools  were  not  then  new  in  Wales.  We  find  in  a 
 manuscript  written  in  1720,  by  one  Morgan  John,  of  Morriston, 
 near  Swansea,  that  he  had  learned  to  read  at  the  Independent 
 Sunday  school  at  Tyrdwncyn,  in  that  neighbourhood,  in  1697, 
 and  that  the  Independent  church  at  Neath  also  had  a  Sunday 
 school  at  that  time.  These  schools  were  probably  catechetical 
 meetings,  such  as  every  Nonconforming  church  in  that  age  held 
 
 1  We  have  dated  the  commencement  of  Mr.  Charles's  schools,  on  the 
 authority  of  a  letter  written  by  him,  August  5,  1797.  In  another  letter,  dated 
 September  12,  1808,  he  says  that  "  the  work  began  in  1785."  Our  reason  for 
 preferring  the  date  given  in  the  text  is,  that  Mr.  Charles  would  be  more  likely 
 to  have  a  distinct  recollection  of  the  time  when  the  schools  were  commenced 
 in  1797  than  in  1808.  But  the  discrepancy  may  have  arisen  from  the  un- 
 warrantable liberty  which  his  biographers  evidently  took  to  mutilate  his 
 manuscripts.  In  the  copy  of  the  letter  of  August  5,  1797,  as  given  by  his 
 biographer,  Mr.  Morgan,  the  words  "nine  years  ago"  are  changed  into 
 "  thirteen  years  ago." 
 
NONCONFORMITY  IN  WALES. 
 
 395 
 
 regularly  once  a  week.  But  Sunday  schools  in  the  modern 
 form  were  not  set  up  generally  in  the  Principality  till  the  close 
 of  the  last  century.  In  the  present  day  they  are  of  such  im- 
 portance, in  the  estimation  of  the  Nonconforming  churches  of 
 all  denominations,  that  there  is  hardly  a  church  in  the  whole 
 of  Wales  without  its  Sunday  school.1 
 
 BIOGRAPHICAL  SKETCHES. 
 
 Timothy  Thomas, 
 
 An  eminent  minister  of  the  Antipsedobaptist  persuasion,  was 
 born  at  Tyhen,  in  the  parish  of  Caio,  Caermarthenshire,  in 
 1720.  In  the  twentieth  year  of  his  age  he  was  called  to  the 
 ministry  by  the  church  which  met  at  Aberduar,  and  various 
 other  places  in  the  counties  of  Caermarthen  and  Cardigan,  and 
 was  ordained  one  of  the  pastors  of  that  church  in  1743.  He 
 was  remarkably  diligent  and  acceptable  as  a  preacher,  known 
 and  respected  by  all  the  churches,  particularly  those  of  his  own 
 denomination,  throughout  the  Principality.  Notwithstanding 
 his  unceasing  labours  as  pastor  of  a  church  scattered  over  a 
 vast  extent  of  hilly  country,  his  repeated  visits  to  other  congre- 
 gations, and  the  very  delicate  state  of  his  health  through  life, 
 he  found  time  to  write  and  publish  several  useful  books  in 
 the  Welsh  language,  the  ablest  and  most  generally  known  of 
 which  is  the  "  Wisg  wen  Ddysglaer,"  t.e.s  "  The  White  Shining 
 Robe."  This  is  a  volume  of  considerable  size,  and  consists  of 
 valuable  essays  on  the  fall  of  man,  justification,  and  sanctifica- 
 tion.  Mr.  Thomas  died  in  the  prime  of  life,  November  12, 
 1768.  Two  of  his  sons  became  eminent  and  useful  ministers 
 — Mr.  Thomas  Thomas,  of  Peckham,  near  London,  and  Mr. 
 Timothy  Thomas,  of  Aberduar,  Caermarthenshire.2 
 
 William  Prichard. 
 
 This  good  man,  though  neither  a  minister,  a  preacher,  nor 
 a  literary  character,  is  as  well  entitled  to  a  respectful  notice  as 
 
 1  Evangelical  Magazine  for  1798,  pp.  29,  231.  Hanes  Bywyd,  John 
 Jenkins,  D.D.,  p.  13. 
 
 2  "  Hanes  y  Bedyddwyr,"  pp.  406-409. 
 
396 
 
 HISTORY  OF  PROTESTANT 
 
 any  of  his  distinguished  contemporaries,  on  account  of  his 
 ardent  piety,  his  eminent  usefulness,  his  unswerving  adherence 
 to  his  principles,  and  his  unparalleled  sufferings.  He  was 
 born  at  Brynrhydd,  in  the  parish  of  Llanarmon,  Caernarvon- 
 shire, in  the  year  1702.  He  was  better  educated  than  the 
 generality  of  farmers'  sons  at  that  time,  and  is  said  to  have 
 been  a  good  Welsh  and  English  scholar,  and  not  a  mean  pro- 
 ficient in  Latin  also.  After  his  marriage,  he  settled  as  a  tenant 
 farmer  at  Glasfrynfawr,  in  the  parish  of  Llangybi,  near  Pwllheli 
 For  some  years  after  becoming  the  head  of  a  family  he  was  a 
 man  of  the  world,  and  conformed  to  its  sinful  habits.  His 
 conversion  was  effected  under  the  following  singular  circum- 
 stances : — Farmers  in  that  locality  were  then  in  the  habit  of 
 going  from  the  Sunday  afternoon  service  at  the  parish  church 
 to  the  village  alehouse,  where  they  would  drink  together  for 
 several  hours.  William  Prichard,  one  Sunday  night,  stayed  at 
 the  tavern  till  a  late  hour.  On  his  way  home,  the  night  being 
 dark,  he  missed  the  path,  and  having  wandered  in  the  fields 
 for  a  considerable  time,  he  saw  a  light  from  a  window  at  some 
 distance,  and  made  his  way  towards  it.  When  he  reached  the 
 place  he  found  himself  in  the  yard  of  a  neighbouring  farm- 
 house, where  one  Francis  Evans,  a  pious  Nonconformist,  re- 
 sided. He  then  made  a  second  attempt  to  direct  his  steps 
 homewards,  but  again  lost  his  way ;  and,  to  his  astonishment, 
 returned  to  the  same  farm-house  as  before.  Without  ac- 
 quainting the  family  of  his  difficulty,  he  made  a  third  trial, 
 which  also  proved  equally  unsuccessful ;  and  after  walking  to 
 and  fro  until  he  was  quite  tired  he  again  saw  a  light,  which  he 
 imagined  must  have  been  different  to  the  one  he  had  seen 
 before ;  but  when  he  came  near  it  he  found  that  it  was  the 
 same.  He  now  began  to  think  that  there  was  something 
 strange  and  significant  in  the  case.  Standing  outside  the 
 window,  he  understood  that  the  good  man  of  the  house  was 
 conducting  family  worship.  The  chapter  he  was  reading  was 
 the  fifth  of  the  Evangelist  Matthew.  After  making  a  few 
 remarks  on  some  verses  of  the  chapter,  he  engaged  in  prayer, 
 every  word  of  which  was  distinctly  heard  by  his  neighbour 
 outside.    His  remarkably  earnest  supplications  on  behalf  of 
 
NONCONFORMITY  IN  WALES. 
 
 397 
 
 his  ungodly  neighbours  sunk  deeply  to  the  heart  of  William 
 Prichard  ;  who,  as  soon  as  the  prayer  was  over,  walked  quietly 
 away,  and  found  his  way  home  without  any  further  difficulty. 
 His  singular  case  that  night,  together  with  the  prayer  he  was 
 thus  led  to  listen  to,  left  an  indelible  impression  upon  his  mind, 
 and  from  that  time  he  became  an  altered  man.  He  at  once 
 broke  off  all  connection  with  his  sinful  companions,  and  soon 
 began  to  exert  his  influence  to  put  down  the  wicked  practices 
 of  the  neighbourhood.  In  the  first  year  of  his  religious  life 
 two  of  his  servants  were  converted,  by  observing  him  retiring 
 to  secret  places  for  prayer.  He  continued  for  some  time  after 
 his  conversion  to  attend  the  parish  church,  but  associated  often 
 with  the  members  of  the  Independent  church  at  Pwllheli. 
 
 About  the  year  1738,  or  1739,  Mr.  Lewis  Rees,  of  Llan- 
 brynmair,  visited  Pwllheli,  and  informed  the  religious  people 
 there  of  a  pious  schoolmaster,  who  was  also  a  noted  preacher, 
 then  stationed  at  Llanuwchllyn,  in  Merionethshire,  advising 
 them  to  send  for  him  to  their  neighbourhood,  where  his  services 
 were  greatly  needed.  The  forementioned  Francis  Evans  went 
 all  the  way  to  Llanuwchllyn  to  invite  him,  and  had  the  satis- 
 faction of  returning  with  him  to  Caernarvonshire.1  Being  one 
 of  Mr.  Griffith  Jones's  schoolmasters,  it  was  thought  advisable 
 to  apply  for  the  clergyman's  permission  for  him  to  keep  the 
 school  in  the  church,  or  the  schoolroom  attached  to  it. 
 William  Prichard,  being  till  that  time  a  churchman,  was  fixed 
 upon  as  the  most  proper  person  to  wait  upon  the  reverend 
 gentleman.  Having  stated  the  case  to  him — that  a  clergyman 
 from  South  Wales  had  sent  a  schoolmaster  to  the  parish  to 
 
 1  The  schoolmaster's  name  was  Jenkin  Morgan.  He  was  a  native  of  Gla- 
 morganshire, and  originally  a  member  of  the  Presbyterian  Church  at  Watford, 
 near  Caerphilly.  He  was  for  some  years  employed  by  Mr.  Griffith  Jones  as 
 teacher  of  his  Welsh  schools.  After  his  settlement  in  Caernarvonshire,  he 
 married  a  pious  young  woman  there  ;  and  on  William  Prichard's  removal  to 
 Anglesea,  he  accompanied  him  to  that  county.  There  he  succeeded,  amidst 
 the  most  cruel  persecution,  in  gathering  an  Independent  church  at  Rhosymeirch, 
 near  Llangefni.  He  was  ordained  in  his  mother  church  at  Watford  to  be  the 
 pastor  of  the  congregation  which  he  had  gathered  in  Anglesea,  in  the  spring 
 of  the  year  1746.  Mr.  Lewis  Rees  preached  the  ordination  sermon,  and  Mr. 
 Edmund  Jones  gave  the  charge.  Mr.  Morgan  was  one  of  the  most  successful 
 preachers  of  the  age  ;  remarkable  effects  at  times  attended  his  preaching. — 
 Thomas  Morgan's  MSS. 
 
393 
 
 HISTORY  OF  PROTESTANT 
 
 teach  a  Welsh  school,  which  the  poor  and  their  children  greatly 
 needed,  and  that  he  and  many  of  the  other  parishioners  would 
 feel  obliged  for  permission  to  keep  the  school  in  the  church, 
 the  clergyman,  suspecting  that  the  schoolmaster  was  one  of 
 the  religionists,  at  once  indignantly  refused  it.  "  Well,"  said 
 William  Prichard,  "  if  you  have  authority  over  the  church, 
 I  am  master  of  my  own  kitchen,  he  shall  keep  it  there  ; "  and 
 the  school  was  soon  after  opened  in  the  kitchen  at  Glasfryn- 
 fawr.  Several  children  and  some  adults  attended  it.  Mr. 
 Prichard  then  left  the  Established  Church,  and  joined  the 
 Independent  church  at  Pwllheli.  Both  himself  and  the  school- 
 master were  unsparingly  abused  and  slandered,  and  the  most 
 absurd  stories  were  spread  and  believed  concerning  them,  such 
 as  that  they  were  teaching  the  most  dangerous  doctrines ;  that 
 they  were  forming  a  conspiracy  against  the  king  and  the 
 government ;  that  they  had  engaged  a  ship  from  some  foreign 
 country,  which  was  soon  to  come  to  a  neighbouring  port,  to 
 take  away  all  the  children  attending  the  school,  to  be  sold 
 as  slaves  ;  that  they  committed  adultery  and  every  kind  of 
 uncleanness  at  their  meetings,  &c.  ! ! 
 
 About  that  time,  William  Prichard  went  to  hear  the  notorious 
 Chancellor  Owen.  In  the  churchyard,  after  the  service,  a 
 neighbour  asked  him  how  he  liked  the  Chancellor's  discourse ; 
 to  which  he  replied,  "  I  did  not  like  it  at  all ;  for  he  said  many 
 things  contrary  to  the  word  of  God."  That  remark  was  carried 
 to  the  Chancellor,  who  immediately  instituted  proceedings 
 against  Mr.  Prichard  in  the  Ecclesiastical  Court,  for  his  pre- 
 sumption in  making  such  a  remark  respecting  his  sermon; 
 and  the  burden  of  his  charge  was,  that  he  gave  utterance  to 
 those  words  within  the  limits  of  "the  consecrated  ground." 
 Having  been  harassed  in  the  Spiritual  Court  for  two  or  three 
 years,  through  the  assistance  of  one  Councillor  Williams,  of 
 Tyfry,  in  Anglesea,  the  case  was  raised  to  the  Civil  Court,  and 
 there  decided  in  favour  of  the  defendant.  The  revengeful 
 Chancellor  then,  to  vent  his  malice,  induced  Mr.  Prichard's 
 landlord  to  give  him  notice  to  quit  his  farm.  Not  being  able 
 to  get  another  in  Caernarvonshire,  he  rented  Plaspenmynydd 
 Farm,  in  Anglesea.    When  he  went  there,  the  report  had  gone 
 
NONCONFORMITY  IN  WALES. 
 
 399 
 
 before  him  that  he  had  some  strange  new  religion,  and  that 
 it  was  so  dangerous  to  hold  any  intercourse  with  him,  that  any 
 who  would  do  so  would  at  once  become  deranged  !  The 
 clergy,  all  to  a  man,  did  everything  they  could  to  prejudice 
 his  neighbours'  minds  against  him,  and  succeeded  to  such 
 a  degree,  that  the  good  man's  life  and  property  were  always 
 in  danger.  Crowds  of  people  would  come  in  the  night  and 
 destroy  his  ploughs,  harrows,  and  other  farming  implements, 
 and  his  neighbours  would  drive  their  cattle  to  his  hay  and 
 corn  :  even  his  servants,  while  at  work,  were  shot  at.  One 
 Saturday  night  some  of  his  persecutors,  imagining  that  they 
 had  seen  him  going  home,  accompanied  by  a  preacher, 
 gathered  a  mob  of  about  250  persons,  armed  with  clubs, 
 staves,  and  knives,  and  went  to  his  house  the  following 
 morning.  Mr.  Prichard  happened  to  be  in  Caernarvonshire 
 that  Sabbath ;  the  servants  also  had  gone  that  morning  to 
 the  parish  church,  so  that  only  Mrs.  Prichard,  with  an  infant 
 two  months  old,  and  one  servant  girl,  were  there  to  face  the 
 ruffians.  The  leader,  when  they  came  to  the  door,  said  to  the 
 trembling  woman — "  Where  is  thy  roundhead  and  his  preacher  ? 
 we  are  come  here  to  kill  them  !"'  She  replied — "If  a  round- 
 head you  call  him,  he  is  not  here  to-day."  Finding  that  they 
 had  been  disappointed  of  their  prey,  they  broke  all  the  windows, 
 mixed  the  wheat,  barley,  and  oats  in  the  granary;  destroyed 
 everything  in  the  stables  and  cow-houses,  and  did  all  the 
 mischief  they  could.  When  Mr.  Prichard  returned,  and  learnt 
 what  had  occurred  in  his  absence,  he  made  up  his  mind  to 
 prosecute  his  persecutors,  seeing  that  his  patient  suffering  only 
 made  them  the  more  daring  and  cruel.  He  employed  an 
 attorney  from  Denbighshire,  and  the  case  was  tried  at  the 
 assize  at  Shrewsbury.  Several  of  the  ringleaders  were  punished, 
 and  others  absconded  ;  but  the  innocent  man's  troubles  were 
 not  yet  nearly  over.  His  landlord  was  persuaded  to  turn  him 
 out  of  the  farm  in  1745.  Having  yet  more  service  to  render 
 to  the  cause  of  his  God  in  Anglesea,  his  enemies  were  not 
 permitted  to  drive  him  out  of  the  county.  He  removed  from 
 Plaspenmynydd  to  Bodlewfawr,  in  the  parish  of  Llanddaniel. 
 In  that  locality  again  he  found  his  new  neighbours  quite  as 
 
400 
 
 HISTORY  OF  PROTESTANT 
 
 cruel  as  those  whom  he  had  left.  Such  was  his  danger,  that 
 he  dared  not  go  out  of  his  house  without  a  large  dog  to  follow 
 him  for  his  defence.  The  clergy  would  take  him  up  in  the 
 fairs  and  markets,  calling  him  a  schismatic,  a  heretic,  the 
 enemy  of  the  Church,  &c,  in  order  to  incite  the  mob  to  attack 
 him.  A  man  once  bought  a  large  knife  at  Caernarvon  for  the 
 purpose  of  killing  him,  and  went  one  morning  to  his  house 
 with  the  intention  of  executing  his  murderous  design.  When 
 he  entered  the  house,  Mr.  Prichard  was  engaged  in  family 
 worship.  The  man  sat  still  until  he  had  finished,  but  in  the 
 meantime  was  so  affected  by  his  prayer,  that  he  could  not 
 think  of  doing  him  any  harm.  He  confessed  his  villainous 
 intention,  and  begged  Mr.  Prichard's  pardon,  saying  that  he 
 had  been  led  to  think  he  was  quite  a  different  man  from  what 
 he  found  him  to  be  ;  and  that  he  would  not,  as  long  as  he 
 lived,  annoy  him  nor  any  other  man,  for  his  religion. 
 
 The  clergy  were  the  real  cause  of  all  the  troubles  which 
 William  Prichard  and  his  friends  were  subjected  to.  They 
 persuaded  the  ignorant  populace  to  believe  that  the  Noncon- 
 formists and  the  Methodists  were  incarnate  devils,  and  that 
 they  were,  by  persecuting  them,  rendering  signal  service  to 
 God  and  their  country. 
 
 In  November,  1750,  William  Prichard  had  to  quit  his  farm 
 at  Bodlewfawr.  His  landlady,  most  probably  acting  in  accord- 
 ance with  the  instruction  of  a  clerical  adviser,  thought  that  the 
 safety  of  the  Church  of  England  required  her  to  send  such  a 
 dangerous  schismatic  from  the  parish.  His  prospects  then 
 appeared  darker  than  ever.  Not  one  of  the  landed  proprietors 
 of  the  counties  of  Caernarvon  and  Anglesea,  as  he  thought, 
 would  let  him  a  farm.  However,  having  heard  that  William 
 Bulkeley,  Esq.,  of  Bryndu,  in  Anglesea,  had  a  farm  to  let,  he 
 ventured  to  ask  for  it.  The  gentleman  received  him  very 
 kindly,  and  asked  him  what  was  the  reason  that  he  had  been 
 turned  out  from  three  farms  in  succession  ?  "  Is  it  because 
 you  have  not  paid  your  rent?"  •'  No,  sir,"  said  Prichard,  "it 
 was  only  on  account  of  my  religion  j  because  I  am  a  Dissenter 
 from  the  Church  of  England."  "  If  that  is  the  only  thing  they 
 had  against  you,"  said  Mr.  Bulkeley,  "  I  will  let  you  as  many 
 
NONCONFORMITY  IN  WALES. 
 
 401 
 
 farms  as  you  like."  He  then  leased  him  the  farm  called 
 Clwchdyraog,  and  there  the  good  man  spent  the  remaining 
 years  of  his  life,  without  being  subjected  to  much  farther 
 trouble. 
 
 The  history  of  William  Prichard  is  the  history  of  the  rise  of 
 Nonconformity  in  Anglesea.  Though  Mr.  Daniel  Phillips,  of 
 Pwllheli,  had  a  preaching  station  in  this  county  thirty  years 
 before  his  time,  yet  it  does  not  appear  that  he  attracted  much 
 notice,  nor  that  he  succeeded  in  gathering  a  permanent 
 congregation  anywhere  within  the  island.  The  church  at 
 Rhosymeirch,  gathered  by  Mr.  Jenkin  Morgan,  was  the  first 
 Dissenting  interest  in  the  county.  Mr.  Morgan,  as  well  as 
 his  patron,  Mr.  Prichard,  was  a  great  sufferer,  "  being  much 
 harassed  by  the  clergy  in  the  Bishop's  Court  for  many  years." 
 Both  these  good  men,  especially  Mr.  Prichard,  lived  to  see  an 
 abundant  harvest  from  the  seed  which  they  had  sown  in  tears. 
 The  congregation  at  Rhosymeirch,  with  its  various  branches 
 in  different  parts  of  the  county,  consisted  of  above  800  persons 
 at  the  time  of  William  Prichard's  death,  which  occurred  on  the 
 9th  of  March,  1 7 73. 1 
 
 David  Jones. 
 
 This  remarkable  character  was  born  at  Cwmcogerddan,  in 
 the  parish  of  Caio,  Caermarthenshire,  in  the  year  171 1.  His 
 father  was  the  proprietor  of  two  farms  j  one  of  which  he  left 
 to  him,  and  the  other  to  his  brother  Samuel.  We  are  not 
 informed  where  and  under  whom  he  was  educated,  but  it  is 
 certain  that  he  was  a  better  scholar  than  most,  if  not  all,  the 
 Caermarthenshire  farmers  of  that  age.  His  talents,  especially 
 his  poetical  gifts,  were  of  a  very  high  order,  but  they  were  kept 
 from  the  service  of  religion  until  he  was  between  thirty  and 
 forty  years  of  age.  His  conversion  is  said  to  have  taken  place 
 under  the  following  circumstances  : — Being  a  cattle-dealer,  he 
 often  attended  the  English  fairs  and  markets.  One  Sunday 
 morning,  on  his  return  from  England,  while  passing  Troe- 
 drhiwdalar,  an  Independent  chapel,  near  Builth,  the  melodious 
 singing  of  the  congregation  had  so  affected  him  that  he  could 
 1  1 '  Drych  yr  Amseroedd,"  pp.  90-99.  Thompson's  MSS. 
 27 
 
402 
 
 HISTORY  OF  PROTESTANT 
 
 not  pursue  his  journey.  Tying  his  horse  to  the  gate,  he  turned 
 into  the  chapel,  and  the  sermon  which  he  heard  there  proved 
 the  means  of  his  conversion.  He  soon  after  joined  the 
 Independent  church  at  Crugybar,  in  his  own  neighbourhood, 
 and  continued  a  most  useful  and  active  member  of  it  to  the 
 day  of  his  death. 
 
 The  great  work  which  has  immortalized  his  name  is  his 
 masterly  translation  of  Watts's  Psalms  and  Hymns.  The  first 
 edition  of  the  Psalms  was  published  in  1753,  and  that  of  the 
 Hymns  in  1775.  He  also  published  in  three  parts,  in  the 
 years  1763,  1764,  and  1770,  one  hundred  and  sixty-seven 
 original  hymns,  some  of  which  are  of  the  finest  poetical  com- 
 positions in  the  Welsh  language.  David  Jones  is  to  be  ranked 
 next  to  the  sweet  singer  of  Pantycelyn  as  a  Welsh  hymnolo- 
 gist.  In  his  translation  of  Watts's,  he  has  in  some  instances 
 excelled  the  great  English  poet.  Hundreds  of  his  choice 
 hymns  and  happy  translations  will  live  as  long  as  the  language 
 of  Cambria. 
 
 He  was  a  most  warm-hearted  and  active  Christian,  and 
 remarkably  gifted  in  prayer.  Besides  efficiently  superintending 
 his  temporal  concerns  as  a  large  farmer,  composing  and 
 translating  hymns,  and  discharging  the  duties  of  a  deacon  in 
 the  church  at  Crugybar,  he  found  time  occasionally  to  accom- 
 pany ministers  in  their  preaching  excursions  to  distant  parts 
 of  the  country;  and  his  presence  at  some  places  proved 
 remarkably  serviceable,  as  the  following  instance  shows  : — Mr. 
 W.  Perkins,  of  Pencadair,  having  been  announced  to  preach 
 at  a  house  called  the  Pound,  near  Lampeter  bridge,  Cardigan- 
 shire, a  gentleman  who  resided  in  the  neighbourhood,  an 
 avowed  enemy  of  the  Nonconformists,  hired  a  number  of 
 ruffians  to  go  and  disturb  the  meeting.  They  rudely  entered 
 the  house,  and  dragged  the  preacher  and  the  hearers  to  the 
 street.  David  Jones,  who  was  one  of  the  congregation,  fell 
 on  his  knees  in  the  street,  and  began  to  pray  with  such 
 extraordinary  power  and  effect,  that  the  disturbers  were  struck 
 with  terror.  When  he  concluded  his  prayer,  the  preacher 
 resumed  his  work,  and  no  one  attempted  to  disturb  him. 
 
 Mr.  Jones  was  twice  married,  and  had  a  family  of  seven. 
 
NONCONFORMITY  IN  WALES.  403 
 
 daughters.  In  the  year  1764  he  removed  from  Cwmcogerddan, 
 his  own  estate,  to  Havodgleddau,  in  the  parish  of  Llanwrda, 
 an  estate  belonging  to  his  second  wife.  He  finished  his  useful 
 career  August  30,  1777,  in  the  66th  year  of  his  age,  and  was 
 buried  at  Crugybar.1 
 
 David  Morris, 
 
 A  celebrated  Methodist  preacher,  was  born  at  Lledrod,'  in 
 Cardiganshire,  in  the  year  1744.  Of  his  early  history  we  know 
 nothing.  He  began  to  preach  in  the  21st  year  of  his  age,  and 
 soon  became  one  of  the  most  popular  preachers  in  the  Princi- 
 pality. It  does  not  appear  that  there  was  anything  extra- 
 ordinary in  his  sermons,  as  compositions,  but  his  remarks  on 
 the  Scriptures  which  he  quoted  were  so  appropriate  and 
 striking  j  his  appeals  to  the  consciences  of  his  hearers  so 
 searching  and  grasping ;  and  his  voice  so  strong,  penetrating, 
 solemn,  and  melodious,  that  no  language  can  adequately 
 describe  the  wonderful  effect  of  his  preaching  on  his  over- 
 flowing congregations.  We  have  already  referred  to  the 
 astonishing  power  which  attended  a  sermon  of  his  at  Bridgend, 
 in  Glamorganshire.  Something  similar  occurred  while  he  was 
 preaching  near  Pont  Rippont,  in  Anglesea,  from  those  words, 
 "For  what  is  a  man  profited,  if  he  shall  gain  the  whole  world, 
 and  lose  his  own  soul  ? "  The  effect  of  that  sermon  on  the 
 congregation  is  compared  to  the  explosion  of  powder  shattering 
 the  rock.  Some  fainted,  others  screamed,  and  all  felt  terrified, 
 as  if  they  were  summoned  to  stand  in  the  presence  of  their 
 Judge.  A  number  of  similar  instances  might  be  given.  There 
 is  hardly  a  locality  in  the  Principality  without  traditions  of 
 some  extraordinary  effects  attending  David  Morris's  preaching. 
 He  generally  preached  in  the  open  air,  as  there  were  only  a 
 few  chapels  in  Wales  large  enough  to  contain  the  multitudes 
 who  everywhere  thronged  to  hear  him. 
 
 In  the  year  1774  he  removed  from  Lledrod  to  the  neigh- 
 bourhood of  Twrgwyn,  near  Newcastle  Emlyn.  Though 
 constantly  engaged  in  travelling  and  preaching  throughout 
 South  and  North  Wales,  he  became  excessively  corpulent, 
 
 1  "  Yr  Adol ygydd, "  vol.  ii.  pp.  475-495. 
 
404 
 
 HISTORY  OF  PROTESTANT 
 
 while  comparatively  a  young  man,  and  his  corpulence  increased 
 from  year  to  year  until  it  caused  his  death,  on  the  17  th  of 
 September,  1791,  at  the  early  age  of  47  years.  His  still  more 
 celebrated  son,  Mr.  Ebenezer  Morris,  had  begun  to  preach 
 before  his  father's  death.  Some  account  of  him  will  be  given 
 in  the  next  chapter.1 
 
 Edmund  Jones. 
 
 This  excellent  and  extraordinary  man  was  born  at  Penyllwyn, 
 in  the  parish  of  Aberystruth,  Monmouthshire,  April  1,  1702. 
 His  parents  were  members  of  the  Independent  church  at 
 Penmain,  and  their  son,  at  an  early  age,  was  admitted  to  the 
 communion  of  the  same  church.  His  father,  not  being  in 
 affluent  circumstances,  could  not  give  him  such  education  as 
 his  abilities  and  studious  disposition  would  have  turned  to  a 
 good  account.  A  few  years  at  a  school,  kept  by  the  curate 
 of  his  native  parish,  appear  to  have  been  all  the  educational 
 advantages  he  ever  enjoyed. 
 
 In  the  twenty-second  year  of  his  age  he  began  to  exercise 
 his  gifts  as  a  preacher,  and  after  preaching  as  a  candidate  for 
 ten  years,  during  which  time  he  repeatedly  visited  most  of  the 
 Nonconforming  congregations  throughout  Wales,  he  was  or- 
 dained at  Penmain  as  an  assistant  to  his  pastor.    He  confined 
 his  pastoral  labours  chiefly  to  that  branch  of  the  church  which 
 met  at  different  places  in  the  parish  of  Aberystruth.  Soon 
 after,  if  not  before  his  ordination,  he  began  to  preach  regularly 
 in  the  neighbourhood  of  Pontypool,  where  he  gathered  a  con- 
 gregation and  formed  a  church.    He  took  up  his  residence 
 at  a  place  called  The  Transit,  in  that  neighbourhood,  in  July, 
 1740,  and  dwelt  there  during  the  remaining  years  of  his  life. 
 In  1 741  he  set  about  building  a  place  of  worship  for  his  newly- 
 formed  church  and  congregation  there.    Most  of  the  members 
 .  appear  to  have  been  too  poor  to  render  him  much  assistance. 
 Forty  pounds  was  all  the  money  he  had  in  the  world,  and  of 
 that  sum  he  gave  thirty  towards  the  erection  of  the  chapel. 
 He  afterwards  sold  fifteen  pounds'  worth  of  his  books  to  get 
 what  was  needed  to  finish  it.   Mr.  Whitefield,  in  a  letter  which 
 
 1  "Methodistiaeth  Cymru,"  vol.  ii.  pp.  83-87. 
 
NONCONFORMITY  IN  WALES.  405 
 
 he  wrote  at  Abergavenny,  May  27,  1749,  feelingly  refers  to 
 that  circumstance: — "On  Thursday,  I  saw  Mr.  E.  J.,  the 
 Dissenting  minister  I  before  spoke  of,  and  found  him  very 
 meanly  apparelled.  He  is  a  most  worthy  man,  and  from  his 
 zeal  for  God  some  time  ago,  he  sold  fifteen  pounds'  worth  of 
 his  books  to  finish  a  small  meeting  house  in  which  he  preaches. 
 He  has  but  three  pounds  per  annum  from  the  fund,  and  about 
 as  much  from  his  people.  He  lives  very  low,  but  enjoys  much 
 of  God,  and  has  as  great  understanding  in  the  figurative  parts 
 of  Scripture  as  any  one  I  know  of  in  the  world.  He  is  a 
 Zacharv,  and  his  wife  an  Elizabeth.  Four  or  five  guineas 
 might  be  well  bestowed  on  them.  What  a  scene  will  be  at 
 the  great  day  !  How  many  a  rich  priest  will  stand  confounded, 
 whilst  the  poor,  despised,  faithful  ministers  of  Christ  shall 
 enter,  after  all  their  tribulation,  into  the  joy  of  their  Lord."  1 
 
 Mr.  Jones  married  when  young,  but  never  had  children. 
 Few,  if  any,  ministers  have  been  more  happy  than  he  in  the 
 conjugal  relation.  His  "  dear  spouse,"  as  he  used  to  call  her, 
 was  a  woman  eminent  for  her  piety,  amiable  temper,  and 
 intellectual  powers.  Whitefield  spent  a  night  under  their 
 humble  roof,  and  was  so  struck  with  their  happiness,  that  he 
 made  up  his  mind  to  look  out  immediately  for  a  wife.  Before 
 leaving  the  neighbourhood,  he  made  choice  of  a  Mrs.  James, 
 of  Abergavenny ;  but  to  his  sad  disappointment  he  found, 
 when  it  was  too  late,  that  he  did  not  find  a  Mrs.  Jones  in  Mrs. 
 James.  Mr.  Jones  was  bereaved  of  his  excellent  wife  in  July 
 or  August,  1768.  What  the  good  old  man  felt  at  the  loss  of 
 such  a  wife,  it  is  impossible  for  words  to  describe.  Though 
 she  died  twenty-five  years  before  him,  he  scarcely  ever  men- 
 tioned her  name  but  tears  involuntarily  flowed  from  his  eyes. 
 When  contemplating  the  joys  of  heaven,  he  frequently  antici- 
 pated the  pleasing  interview  with  her.  "  I  would  not,"  he 
 said,  "  for  half  a  heaven  but  find  her  there." 
 
 Edmund  Jones  was  one  of  the  most  active  and  useful 
 ministers  of  his  age.  His  diaries  for  nine  years  are  now  before 
 us  ;  from  which  we  find  that  he  preached  104  times  in  1731  ; 
 76  in  1732  ;  240  in  1739  ;  300  in  1768;  337  in  1770  ;  511 
 1  Whitefield' s  "  Letters,"  vol.  ii.  p.  260.    Ed.  1772. 
 
406 
 
 HISTORY  OF  PROTESTANT 
 
 in  1773 ;  260  in  1778 ;  340  in  1780  j  and  even  in  1789,  in  the 
 eighty-eighth  year  of  his  age,  he  preached  no  less  than  405 
 times.  He  was  not  a  popular  preacher,  for  "  his  voice  was 
 rather  feeble  and  his  delivery  slow,"  but  the  thorough  evangeli- 
 cal character  of  his  doctrine,  his  puritanical  style  of  preaching, 
 the  ardency  of  his  piety,  and  "  the  dignity  of  an  apostle  which 
 was  stamped  upon  his  countenance,"  demanded  attention  to 
 his  person  and  message  wherever  he  would  go. 
 
 He  continued  remarkably  active  and  useful  to  the  last.  In 
 the  eightieth  year  of  his  age  he  travelled  on  foot  about  four 
 hundred  miles  through  North  Wales,  preaching  twice  a  day. 
 But  at  length  his  constitution,  strong  as  it  was,  gave  way,  and 
 for  nearly  a  year  previous  to  his  death  he  was  confined  to  his 
 house,  and  mostly  to  his  bed.  During  the  last  week  of  his  life, 
 though  suffering  the  most  excruciating  pain  in  his  body,  his 
 mind  was  in  a  remarkably  heavenly  frame.  Mr.  Jayne,  one  of 
 his  deacons,  standing  at  his  bedside  a  few  hours  before  his 
 death,  asked  him — "Do  you  fear  death,  Mr.  Jones?"  Though 
 having  been  for  some  time  unable  to  speak,  he  returned  the 
 following  answer  to  that  question  with  particular  emphasis : — 
 "  I  fear  death  !  No,  I  know  too  much  of  Jesus  Christ 
 to  fear  death.  It  is  in  itself  terrible,  but  I  do  not  fear  it." 
 When  asked  by  another  friend  how  it  was  with  his  soul  ?  he 
 replied,  "  The  heavenly  country  is  clearly  in  view  ;  there  is 
 no  cloud  nor  fear  between  me  and  glory."  Thus  died  this 
 venerable  patriarch,  on  the  26th  of  November,  1793,  in  the 
 92nd  year  of  his  age,  and  the  69th  of  his  ministry.  He  was 
 buried  in  his  own  chapel,  and  Mr.  John  Griffiths,  of  Aberga- 
 venny, preached  his  funeral  sermon  to  a  large  and  weeping 
 congregation,  from  2  Tim.  iv.  7,  8 — a  text  which  he  himself 
 had  selected. 
 
 He  was  a  poor  man  all  his  lifetime,  receiving  only  about  £10 
 a  year  from  his  people,  and  occasional  donations  from  the  funds 
 and  a  few  private  friends ;  but  such  was  his  charitable  disposi- 
 tion, that  he  would  often  give  the  last  penny  in  his  possession 
 to  the  poor.  He  even  took  off  some  of  his  clothes  to  give  to 
 a  half-naked  person  whom  he  met  on  the  mountain  on  a  cold 
 day.    He  had  nothing  to  give  in  his  will  but  his  library,  which 
 
NONCONFORMITY  IN  WALES. 
 
 was  large  and  valuable.  A  part  of  it  he  bequeathed  for  the  use 
 of  his  successors  in  the  ministry  at  Ebenezer  Chapel,  and  the 
 other  part  to  his  sister's  son.  Unfortunately,  all  his  manu- 
 scripts, among  which  was  a  history  of  the  first  fifty  years  of  his 
 own  life,  were  given  to  his  nephew,  who  was  not  capable  of 
 appreciating  their  value.  He  sold  two  cartloads  of  them  to  a 
 grocer  at  Pontypool  as  waste  paper !  Mr.  David  Thomas,  of 
 Pontypool,  rescued  a  few  of  them  from  that  wholesale  destruc- 
 tion, and  the  contents  of  those  few  lead  us  to  infer  that  what 
 has  been  destroyed  contained  a  vast  amount  of  information 
 respecting  the  early  history  of  Welsh  Nonconformity. 
 
 Mr.  Jones  wrote  several  small  works.  His  English  produc- 
 tions are — "A  Funeral  Sermon  for  Mr.  Evan  Williams,  with 
 an  interesting  Account  of  his  Life ; "  "  The  History  of  the 
 Parish  of  Aberystruth;"  "Sermons  on  'Xoah's  Ark,'  'Samson's 
 Hair,'  and  'The  Light  of  the  Gospel;""'  and  "A  History  of 
 Apparitio?is  in  Wales."  The  "History  of  Apparitions"  is  a 
 very  curious  production,  full  of  very  strange  ghost  stories,  such 
 as  no  nervous  person  should  read  in  the  night.  Many  have 
 ridiculed  the  good  man  for  writing  such  a  book  ;  but  before 
 classifying  the  venerable  Welsh  patriarch  with  credulous,  weak- 
 minded  persons,  it  should  be  borne  in  mind  that  some  of 
 England's  greatest  men  were  quite  as  firm  believers  in  appari- 
 tions as  he  was.  Richard  Baxter  and  John  Wesley  would,  with- 
 out the  least  hesitation,  have  believed  every  story  in  his  book. 
 The  religious  spirit  which  pervades  the  whole  work,  and  the 
 object  of  the  author  in  writing  it — to  arrest  the  progress  of 
 scepticism — were  good,  whatever  may  be  thought  of  the 
 adaptation  of  the  means  which  he  used  to  attain  his  object. 
 
 Edmund  Jones  was  respected  and  loved  by  all  who  knew 
 him  and  had  hearts  to  love  unaffected  piety,  active  philan- 
 thropy, and  an  amiable  temper.  We  cannot  better  conclude 
 this  short  account  of  him  than  in  the  words  of  the  Countess  of 
 Huntingdon,  whose  college  at  Trefecca  he  often  visited  : — 
 "  The  dear,  good  old  prophet 1  has  just  left  us.    Oh  what  a 
 
 1  Mr.  Jones  had  foretold  many  things  which  were  literally  fulfilled  many  years 
 after,  so  that  some  of  his  contemporaries  believed  that  he  was  endowed  with  the 
 gift  of  prophecy. 
 
408 
 
 HISTORY  OF  PROTESTANT 
 
 blessed  saint  of  God  !  how  devoted  !  how  lively  !  how  active ! 
 always  athirst  for  full  communion  with  the  Father  of  light ! 
 His  heart-stirring  addresses  to  the  students,  and  his  most 
 fervent  and  energetic  prayers  for  their  success,  will  surely  leave 
 a  blessing  behind  them."  1 
 
 Peter  Williams. 
 The  name  of  Peter  Williams  is  more  familiar  to  all  classes 
 throughout  the  Principality  than  that  of  any  of  his  eminent  con- 
 temporaries. His  "  Family  Bible  "  has  immortalized  it.  He 
 was  born  near  Laugharne,  in  Caermarthenshire,  January  7, 
 1722.  His  mother  was  a  decidedly  religious  character,  and  a 
 regular  attendant  on  the  ministry  of  Mr.  Griffith  Jones,  of  Llan- 
 ddowror.  Both  his  father  and  mother  died  when  he  was  about 
 twelve  years  of  age ;  but  the  pious  instructions  of  his  mother 
 had  left  a  lasting  impression  on  his  youthful  mind.  A  maternal 
 uncle  took  him  under  his  care  after  the  death  of  his  parents. 
 In  the  seventeenth  year  of  his  age  he  was  placed  at  a  clerical 
 grammar  school  at  Caermarthen,  to  be  educated  for  the  ministry 
 in  the  Established  Church.  He  remained  there  for  three  years, 
 and,  as  it  appears,  made  good  use  of  his  time  ;  for  soon  after 
 leaving  school  he  wrote  a  Latin  letter  to  his  tutor,  to  thank  him 
 for  his  instructions.  A  few  months  before  the  expiration  of  his 
 time  at  the  grammar  school,  Mr.  Whitefield,  during  one  of  his 
 preaching  excursions  through  South  Wales,  visited  Caermar- 
 then, and  preached  in  the  open  air  in  Lammas  Street.  That 
 morning  the  master  of  the  school,  who  was  a  clergyman,  pro- 
 hibited all  the  senior  students  to  go  and  hear  the  stranger,  who, 
 as  he  said,  went  about  the  country  to  preach  dangerous  errors, 
 such  as  that  men  must  be  born  again,  and  that  all  were  to  be 
 justified  by  faith  without  works  !  Notwithstanding  their  tutor's 
 prohibition,  four  of  the  students,  among  whom  was  Peter 
 Williams,  ventured  to  go  secretly  to  hear  the  sermon.  Mr. 
 Whitefield's  text  that  morning  was  Isaiah  liv.  5.  His  words  were 
 carried  by  the  Spirit  of  God  to  the  heart  of  Peter  Williams.  A 
 change  in  his  conduct  and  conversation  soon  became  apparent. 
 
 1  E.  Jones's  MS.  Evangelical  Magazine  for  1794,  pp.  177-185.  "Life  and 
 Times  of  the  Countess  of  Huntingdon,"  vol.  ii.  pp.  116  118. 
 
NONCONFORMITY  IN  WALES. 
 
 His  former  associates  deserted  him,  and  his  prospect  of  admis- 
 sion into  "holy  orders  "  appeared  rather  dark.  However,  his 
 tutor,  though  decidedly  opposed  to  Methodism,  yet  being  a 
 kind-hearted  gentleman,  concealed  his  Methodism  from  the 
 Bishop,  and  so  he  received  his  deacon  order  in  the  year  1745. 
 He  first  settled  as  curate  at  Eglwys  Gymun,  near  Laugharne. 
 The  rector,  who  resided  in  England,  when  he  came  down  to 
 receive  his  tithes,  found  that  his  curate  was  too  religious,  and 
 therefore  instantly  dismissed  him.  The  charge  against  him  was 
 that  he  preached  original  sin,  justification  by  faith,  and  the  ne- 
 cessity of  regeneration.  He  then  successively  served  as  curate 
 at  Swansea,  and  Llangranog,  in  Cardiganshire,  for  very  short 
 periods,  and  was  dismissed  from  both  places  for  no  other  crime 
 than  his  earnest  and  evangelical  style  of  preaching.  Finding 
 that  the  Bishop  would  not  admit  him  into  priest  orders,  and 
 that  he  had  not  the  least  prospect  of  being  useful  in  the  Estab- 
 lishment, he  joined  the  Methodists  in  1746,  and  continued  to 
 labour  among  them  with  remarkable  assiduity  and  success  for 
 nearly  fifty  years.  Having  already  given  some  account  of  his 
 disagreement  with  the  Methodists,  and  his  expulsion  from  the 
 connexion,  we  have  no  need  to  treat  that  painful  subject  any 
 further. 
 
 During  the  first  twenty  years  of  his  ministry  among  the 
 Methodists  he  was  a  great  sufferer,  especially  when  he  visited 
 North  Wales.  The  treatment  which  he  received  at  Llanrwst, 
 and  other  places,  is  too  disgusting  to  be  recorded.  If  he  suffered 
 much  from  avowed  foes  in  the  early  years  of  his  public  life, 
 his  later  years  were  embittered  by  what  he  felt  still  more  keenly 
 — persecution  from  his  professed  friends.  But  death  at  last 
 delivered  him  from  every  trouble  on  the  8th  of  August,  1796. 
 
 As  a  preacher  he  greatly  excelled  all  his  Methodist  brethren, 
 both  clerical  and  lay,  in  the  preparation,  arrangement,  and 
 compactedness  of  his  sermons.  It  was  the  general  custom  of 
 the  Methodist  preachers  of  that  age  to  deliver  unpremeditated 
 harangues,  but  he  never  appeared  before  a  congregation  with- 
 out a  well-prepared  discourse.  Hence,  whether  he  would  have 
 a  favourable  wind  (hwyt)  or  not,  he  would  always  acquit  himself 
 to  the  satisfaction  of  his  hearers. 
 
HISTORY  OF  PROTESTANT 
 
 No  minister  in  the  eighteenth  century  did  as  much  as  Peter 
 Williams  to  cultivate  religious  literature  in  the  Welsh  language. 
 The  first  edition  of  his  "  Family  Bible,"  which  consisted  of 
 3,6oo  copies,  appeared  in  1770  ;  the  second,  of  6,400  copies,  in 
 1779;  and  the  third,  of  4,000  copies,  1796.  In  1773  he 
 published  his  "  Scripture  Concordance,"  2,000  copies  of  which 
 were  soon  sold ;  and  in  1790  his  "  Pocket  Edition  of  the  Bible," 
 with  Cannes  marginal  references,  appeared.  The  edition  con- 
 sisted of  4,000  copies.  Mr.  David  Jones,  of  Dolgoch,  an 
 Antipaedobaptist  minister,  rendered  him  some  assistance  in 
 this  last  enterprise.  Besides  his  Bibles  and  Concordance,  he 
 also  published  translations  from  the  English  of  several  useful 
 works.  His  incessant  labours  thus  to  benefit  his  countrymen 
 have  endeared  his  name  to  every  friend  of  religion  in  the 
 Principality.1 
 
 Joshua  Thomas, 
 
 The  celebrated  historian  of  the  Antipaedobaptist  churches  in 
 Wales,  was  the  eldest  son  of  Morgan  Thomas,  of  Tyhen,  in  the 
 parish  of  Caio,  Caermarthenshire,  and  brother  of  Mr.  Timothy 
 Thomas,  already  mentioned.  He  was  born  February  22,  17 19. 
 His  parents,  who  had  been  members  of  the  Independent  church 
 at  CroftycyrT  for  about  twenty  years,  owing  to  some  disagree- 
 ment with  a  member  of  that  church,  withdrew  from  its  com- 
 munion in  1737,  and  joined  the  Antipsedobaptists,  who  were 
 then  endeavouring  to  establish  an  interest  in  that  neighbour- 
 hood. They  were  decidedly  religious  characters,  and  took 
 particular  care  to  bring  up  their  children  in  the  nurture  and 
 admonition  of  the  Lord,  three  of  whom  became  respectable 
 and  useful  ministers.  Their  eldest  son,  Joshua,  in  the  twentieth 
 year  of  his  age,  was  apprenticed  to  a  mercer  at  Hereford. 
 Though  at  that  time  not  a  professor  of  religion,  yet  he  was 
 seriously  disposed.  For  some  time  he  attended  the  Presby- 
 terian chapel  at  Hereford,  but  being  desirous  of  associating 
 with  the  denomination  his  parents  had  lately  joined,  and  find- 
 ing that  there  was  no  congregation  of  that  persuasion  nearer 
 than  Leominster,  he  walked  there  one  Sunday  morning  in  the 
 
 1  Williams's  Life,  prefixed  to  his  Family  Bible. 
 
NONCONFORMITY  IN  WALES. 
 
 4II 
 
 winter  of  1739,  a°d  continued  to  do  so  every  other  Sunday 
 afterwards  during  his  stay  at  Hereford.  In  May,  1740,  he  was 
 baptized  by  immersion,  and  admitted  to  the  communion  of  the 
 church  at  Leominster. 
 
 Having  served  his  apprenticeship  at  Hereford,  about  the  close 
 of  the  year  1743  he  returned  to  Wales,  and  remained  with  his 
 parents  for  two  years.  During  that  time  his  religious  friends 
 urged  him  to  preach,  and  his  ministerial  gifts  being  approved  of, 
 he  was  encouraged  to  devote  himself  to  the  work  ;  but  because 
 of  his  natural  timidity,  and  fear  of  rushing  uncalled  to  the 
 sacred  office,  he  refused  to  preach  but  very  seldom  for  some 
 years.  In  1746  he  married  a  pious  young  woman,  and  settled 
 in  business  at  the  Hay,  in  Breconshire.  He  then  joined  the 
 church  at  Maesyberllan,  in  that  county,  and  in  1749  was 
 ordained  as  an  assistant  pastor  in  that  church  and  its  branches. 
 His  mother  church  at  Leominster,  in  1753,  sent  for  him  to 
 supply  their  pulpit  for  a  few  sabbaths.  Not  being  accustomed 
 to  preach  in  the  English  language,  he  felt  rather  reluctant  to 
 go  there.  However,  he  complied  with  their  request,  and  his 
 services  proving  acceptable,  he  was  urged  to  repeat  his  visits ; 
 and  in  November,  1754,  accepted  an  invitation  to  settle  there 
 as  pastor,  where  he  usefully  spent  the  remaining  forty-three 
 years  of  his  life  in  that  capacity.  Finding  his  annual  income 
 inadequate  to  the  support  of  his  increasing  family,  he  opened  a 
 day  school,  which  he  continued  for  many  years  with  consider- 
 able encouragement.  He  was  remarkably  attentive  to  the 
 right  use  and  proper  distribution  of  his  time.  For  nearly 
 sixty  years,  upon  an  average,  he  was  not  in  bed,  summer  or 
 winter,  later  than  five  o'clock  in  the  morning.  His  long  and 
 eminently  useful  life  came  to  a  close,  after  a  week's  illness,  on 
 the  25th  of  August,  1 797,  in  the  79th  year  of  his  age.  He  died 
 in  the  full  enjoyment  of  the  comforts  of  religion. 
 
 His  affection  for  his  native  country  continued  ardent  and 
 strong  to  the  last.  He  wras  accustomed  almost  every  year, 
 during  his  long  pastorate  at  Leominster,  to  attend  the  annual 
 Associations  of  the  Welsh  churches,  and  he  took  more  interest 
 in  the  history  of  religion  in  the  land  of  his  fathers  than  any  of 
 his  contemporaries. 
 
412 
 
 HISTORY  OF  PROTESTANT 
 
 Joshua  Thomas  was  a  sincere  friend,  an  agreeable  companion, 
 a  most  consistent  Christian,  a  devoted  minister  of  the  gospel, 
 and  a  useful  though  not  an  eloquent  preacher.  But  his  fame 
 chiefly  rests  on  his  historical  productions.  His  history  of 
 the  Antipaedobaptist  churches  in  Wales,  written  in  the  Welsh 
 language,  and  published  in  1778,  is  the  best  work  on  the 
 history  of  Nonconformity  in  the  Principality  ever  written ; 
 but  being  professedly  the  history  of  only  one  denomination, 
 its  references  to  the  other  denominations  are  merely  inci- 
 dental. This  work,  notwithstanding  its  great  value,  contains 
 several  incorrect  statements,  such  as  that  an  Antipaedobaptist 
 church  had  been  formed  at  Olchon  in  1633 ;  that  a  Mr. 
 William  Thomas,  "  a  Baptist,"  was  co-pastor  with  Mr.  Wroth, 
 at  Llanvaches  ;  that  Mr.  Vavasor  Powell  was  an  Antipaedo- 
 baptist from  the  commencement  of  his  ministry  ;  and  that  John 
 Penry,  William  Erbery,  Jenkin  Jones,  and  Henry  Maurice 
 belonged  to  the  same  denomination.  Had  the  industrious 
 author  been  placed  in  circumstances  to  know  better,  he  would 
 never  have  advanced  such  statements.  During  the  years  1791- 
 95,  his  industrious  pen  furnished  valuable  articles  to  the  Baptist 
 Register,  on  the  history  of  the  Baptist  Association  in  Wales, 
 from  1650  to  1790.  These  were  afterwards  published  as  a 
 separate  pamphlet.  He  also  left  in  manuscript,  "  A  History  of 
 the  Welsh  Baptists,"  which  is,  probably,  a  translation  of  the 
 forementioned  Welsh  work ;  and  an  Ecclesiastical  History  of 
 Wales.  These  manuscripts,  which  are  undoubtedly  very  valu- 
 able, we  have  not  been  able  to  find,  after  repeated  inquiries 
 about  them  in  London  and  Bristol. 
 
 Mr.  Thomas  left  one  son  in  the  ministry — the  late  Mr. 
 Timothy  Thomas,  of  Islington.1 
 
 Lewis  Rees. 
 
 This  eminent  minister  was  born  at  Glanrhwydre,  or  Glyn- 
 llwydrew,  in  the  Vale  of  Neath,  Glamorganshire,  March  2,  17 10. 
 His  parents  were  members  of  the  Independent  church  at 
 Blaengwrach,  then  under  the  pastoral  care  of  the  amiable 
 
 1  "  Hanes  y  Bedyddvvyr,"  pp,  99,  100,  406.  Evangelical  Magazine  for  1798, 
 pp.  89-90.    Seren  Gomer  for  1822,  pp.  65-70. 
 
NONCONFORMITY  IN  WALES. 
 
 413 
 
 Henry  Davies.  Their  son,  at  an  early  age,  was  admitted  to 
 the  communion  of  the  church.  His  piety,  talents,  and 
 especially  his  gift  in  prayer,  induced  his  friends  to  advise 
 him  to  devote  himself  to  the  work  of  the  ministry.  With  that 
 view  he  studied  for  short  periods  successively  under  his  own 
 pastor,  Mr.  Davies ;  Mr.  Joseph  Simons,  of  Neath,  who  then 
 kept  a  grammar  school  at  Swansea ;  and  Mr.  Rees  Price,  of 
 Bridgend,  the  father  of  the  celebrated  Dr.  Richard  Price,  of 
 London.  Mr.  Price  recommended  him  to  the  Welsh  Academy, 
 then  kept  at  Maesgwyn,  in  Radnorshire,  under  the  presidency 
 of  Mr.  Vavasor  Griffiths.  When  he  had  been  there  only  a  few 
 months,  his  pious  tutor,  finding  that  he  was  a  remarkably  de- 
 voted young  man,  and  already  a  good  scholar,  and  that  there 
 was  urgent  need  of  the  services  of  such  men  as  he  was  in  many 
 parts  of  Wales,  advised  him  to  take  the  charge  of  a  church  at 
 once.  At  that  time,  Mr.  Edmund  Jones,  of  Pontypool,  called 
 at  Maesgwyn,  on  his  return  from  a  preaching  tour  through 
 North  Wales,  and  represented  to  his  young  friend  the  destitute 
 condition  of  the  church  at  Llanbrynmair,  proposing  to  ac- 
 company him  there  to  introduce  him  to  the  people.  He  con- 
 sented to  go,  and  was  gladly  received.  Having  laboured  there, 
 and  throughout  the  surrounding  country,  with  great  acceptance, 
 from  the  year  1734  to  1738,  as  a  probationer,  he  was  ordained 
 April  13,  in  the  last-mentioned  year. 
 
 About  the  year  1740  he  married  Esther,  daughter  of  Mr. 
 Abraham  Penry,  of  the  parish  of  Penderyn,  Breconshire.  His 
 intended  father-in-law,  when  he  was  asking  his  consent,  inquired 
 what  property  he  had  ?  Taking  hold  of  a  Bible  which  lay  on 
 the  table  by  him,  he  replied,  "  Sir,  my  chief  inheritance  is  this 
 Book."  Mr.  Penry  was  well  satisfied  both  with  him  and  his 
 inheritance,  and  readily  consented  to  his  marrying  his  daughter. 
 
 When  Mr.  Rees  settled  in  North  Wales,  the  few  Noncon- 
 forming congregations  in  that  part  of  the  Principality  were  in 
 a  very  declined  state ;  the  Sabbath  days  were  shockingly  pro- 
 faned, and  every  manner  of  vice  sadly  prevailed  among  the 
 population ;  but  through  the  Divine  blessing,  which  attended 
 his  incessant  labours,  and  those  of  the  lively  preachers  whom 
 he  invited  from  South  Wales  to  visit  the  neglected  Northern 
 
414 
 
 HISTORY  OF  PROTESTANT 
 
 counties,  such  as  Howell  Harries,  Jenkin  Morgan,  and  others, 
 a  revival  of  religion  was  commenced,  which,  in  course  of  time, 
 effected  a  happy  change  in  the  moral  aspect  of  the  country. 
 
 Lewis  Rees  had  some  of  the  most  remarkable  instances  of 
 the  presence  of  God  with  him  in  his  self-denying  labours. 
 Soon  after  his  settlement  at  Llanbrynmair,  he  was  invited  to 
 visit  a  small  Nonconforming  congregation  at  Bala,  which  had 
 existed  since  the  days  of  Mr.  Hugh  Owen,  of  Bronycludwr. 
 Once,  when  he  was  preaching  there,  one  Meyrick  Davies,  from 
 the  upper  part  of  the  mountainous  parish  of  Llanuwchllyn, 
 happened  to  be  one  of  his  hearers,  and  was  much  pleased  with 
 the  preacher  and  the  sermon.  He  desired  Mr.  Rees  to  come 
 to  his  house  to  preach.  He  promised  to  go,  and  the  time  was 
 fixed.  On  the  appointed  day  he  went,  and  found  many  of  the 
 neighbours  assembled  there,  but  all,  both  men  and  women, 
 according  to  the  custom  of  the  country  at  that  time,  busily 
 employed  in  knitting  stockings.  He  took  a  Bible,  and  read 
 a  chapter,  expecting  the  people  would  lay  aside  their  work 
 and  attend  to  the  word  of  God  ;  but  they  went  on  still  with 
 their  work.  He  then  endeavoured  to  explain  some  part  of 
 the  chapter ;  but  nothing  prevailed  with  the  hearers  to  lay 
 aside  their  stockings.  At  last  he  thought  he  would  attempt  to 
 pray,  though  he  could  have  but  little  hopes  that  the  congrega- 
 tion would  join  him.  The  last  thing  he  observed,  before 
 engaging  in  prayer,  was,  the  fingers  of  all  the  people  busily 
 employed  with  their  knitting-needles ;  but  though  he  had  no 
 encouragement  from  them  to  begin  his  prayer,  he  was  abun- 
 dantly assisted  by  the  Spirit  of  God.  He  soon  began  to  hear 
 the  groans  and  sighs  of  all  around  him,  and  perceived  that 
 there  was  much  weeping  among  them.  When  he  had  finished 
 his  prayer,  he  learnt,  with  pleasure,  that  his  hearers  had  been 
 brought  under  such  concern  for  the  salvation  of  their  souls, 
 that  (like  the  woman  of  Samaria,  who  left  her  water-pot)  they 
 had  quite  forgotten  their  employment,  and  let  their  stockings, 
 knitting-needles,  and  all,  fall  to  the  ground.  He  now  found 
 his  hearers  in  a  suitable  frame  to  attend  to  what  he  had  to  say, 
 and  experienced  great  comfort  and  enlargement  in  preaching 
 to  them.    That  sermon  was  made  the  power  of  God  unto  the 
 
NONCONFORMITY  IN  WALES. 
 
 415 
 
 salvation  of  many.  At  the  earnest  request  of  the  people,  he 
 paid  them  another  visit,  and  preached  on  the  Sabbath  there, 
 both  morning  and  afternoon,  when  the  word  was  attended 
 with  great  power.  He  soon  gathered  a  congregation,  and 
 formed  a  church,  in  that  parish,  which  continues  in  a  flourish- 
 ing condition  to  this  day. 
 
 In  his  pious  endeavours  to  do  good  he  met  with  violent 
 opposition,  and  the  most  unkind  treatment,  in  many  parts  of 
 North  Wales.  He  was  often  in  danger  of  his  life  in  passing 
 through  the  villages  of  Dinas  and  Llanymawddwy  ;  on  his  way 
 from  Llanbrynmair  to  Llanuwchllyn  and  Bala,  the  rude  and 
 ignorant  people  being  encouraged  by  the  clergyman  to  abuse 
 him  j  Mr.  Rees  one  day  met  the  reverend  gentleman,  and 
 complained  to  him  how  uncivil  his  parishioners  behaved  to- 
 wards an  inoffensive  stranger.  "How,"  said  his  reverence, 
 "  can  you,  being  a  Presbyterian,  expect  to  be  tolerated  in  this 
 country  ?  Go  to  Scotland  ;  that  is  the  Presbyterians'  country." 
 "  I  hope,  sir,"  replied  Mr.  Rees,  "that  you  act  from  a  higher 
 principle  in  religion  than  a  regard  to  the  custom  of  the  country 
 in  which  you  happen  to  live  ;  else,  if  you  were  to  change  your 
 country  you  would  change  your  religion  :  if  you  were  to  go  to 
 Scotland  you  would  turn  Presbyterian;  if  to  Italy,  a  Roman 
 Catholic  ;  if  to  Turkey,  you  would  renounce  your  Bible  alto- 
 gether, and  receive  the  Koran  as  the  rule  of  your  faith  and 
 practice."  The  clergyman,  who  it  seems  had  some  candour, 
 saw  so  much  reason  in  this,  that  he  promised  to  use  all  his 
 influence  to  prevent  his  being  molested  any  more  \  and  none 
 of  his  parishioners  gave  him  any  further  trouble. 
 
 During  his  first  visits  to  the  church  at  Pwllheli,  in  Caernar- 
 vonshire, warrants  were  repeatedly  issued  to  apprehend  him. 
 On  one  occasion,  having  been  apprehended  and  brought  before 
 that  notorious  persecutor,  Chancellor  Owen,  he  had  only  a 
 narrow  escape  for  his  life.  The  Chancellor,  finding  that  he 
 was  a  regularly  licensed  Dissenting  minister,  and  that  there  was 
 no  law  to  punish  him,  behaved  towards  him  like  a  raving  mad- 
 man. He  laid  hold  of  a  sword,  and  threatened  to  kill  him 
 with  his  own  hands  ;  and  with  his  sword  cut  his  over-coat,  so 
 that  it  could  not  be  worn  afterwards. 
 
416 
 
 HISTORY  OF  PROTESTANT 
 
 In  the  year  1743  he  went  to  Anglesea,  to  preach  at  the  house 
 of  Mr.  William  Prichard.  A  crowd  of  persecutors  assembled 
 there  to  attack  him.  However,  he  ventured  to  stand  before 
 them,  and  as  he  was  giving  out  the  first  verse  of  the  hundred 
 and  twenty-first  Psalm,  in  Welsh  verse,  to  be  sung,  the  words 
 "  I  will  lift  up  mine  eyes  to  the  hills,  from  whence  cometh  my 
 help,"  were  so  understood  by  the  ignorant  crowd  that  they 
 believed  the  preacher  had  an  armed  force  coming  after  him 
 from  the  hills  of  Caernarvonshire  for  his  defence.  They  were 
 therefore  alarmed,  and  remained  quiet  during  the  service. 
 Some  were  converted,  and  others  were  brought  to  entertain  a 
 more  favourable  opinion  of  the  Nonconformists  than  they  had 
 before.  In  the  afternoon  service,  those  who  had  not  been 
 affected  by  the  sermon  in  the  morning,  finding  that  they  had 
 nothing  to  fear  from  the  imaginary  army,  grew  violent,  pre- 
 vented the  preaching,  and  it  was  with  great  difficulty  that  the 
 preacher  made  his  escape  unhurt. 
 
 Mr.  Rees,  after  labouring  successfully  in  North  Wales  for 
 twenty-five  years,  in  1759  accepted  an  invitation  from  the  In- 
 dependent church  at  Mynyddbach,  near  Swansea,  and  returned 
 to  his  native  county  to  end  his  days.  He  was  blessed  with  a 
 long  life  and  almost  an  uninterrupted  health.  Having  been 
 faithful  unto  death  he  was  gathered  unto  his  people  in  great 
 peace,  March  21,  1800,  aged  ninety  years  and  nineteen  days, 
 and  in  the  sixty-fifth  year  of  his  ministry. 
 
 Lewis  Rees  was  distinguished,  as  a  man,  a  Christian,  and  a 
 minister  of  the  gospel,  by  those  traits  of  character  which  made 
 him  agreeable,  respectable,  and  eminently  useful.  His  gift  in 
 prayer  was  extraordinary,  and  he  excelled  most  of  his  brethren 
 in  a  happy  way  of  administering  reproofs  effectively  and  with- 
 out irritating  the  parties  reproved.  He  also  had  a  remarkable 
 talent  to  win  the  affections  of  children  and  young  people.  He 
 generally  preached  in  a  practical  rather  than  a  doctrinal  strain, 
 yet  his  orthodoxy  was  beyond  question.  He  took  an  active 
 part,  as  we  have  seen,  in  the  movement  in  favour  of  orthodoxy 
 in  1770;  and  in  1790,  when  he  was  eighty  years  of  age,  he 
 translated  and  published  Dr.  Bogue's  sermon  on  the  import- 
 ance of  right  sentiments  in  religion,  in  opposition  to  the  Socinian 
 
NONCONFORMITY  IN  WALES. 
 
 417 
 
 tenet,  the  harmlessness  of  mental  error,  which  was  then  obtruded 
 on  the  public.  This,  we  believe,  was  the  only  thing  he  ever 
 wrote  for  the  press. 
 
 Mr.  Rees  had  six  children,  but  none  of  them  are  known  to 
 the  public  except  his  second  son,  the  celebrated  Dr.  Abraham 
 Rees,  of  London.1 
 
 1  Evangelical  Magazine  for  1813,  pp.  1-9. 
 
CHAPTER  VI. 
 
 FROM  A.D.   l8oi  TO  l86l. 
 
 Cessation  of  Persecution — Rise  of  Wesleyan  Methodism  in  Wales — The  London 
 Missionary  Society — The  British  and  Foreign  Bible  Society — Separation  of 
 the  Calvinistic  Methodists  from  the  Established  Church — The  Revivals  of 
 this  Period — Religious  Knowledge  of  the  Welsh  Peasantry — Controversies — 
 Religious  Literature  of  the  Welsh  Nonconformists — Biographical  Sketches 
 of  D.  Davies,  of  Swansea,  Ebenezer  Morris,  David  Davies,  of  Castellhowell, 
 Ebenezer  Richard,  John  Jenkins,  D.D.,  Hugh  Hughes — The  Statistics 
 of  the  Nonconforming  Bodies  in  Wales  in  1861  :  the  Independents,  the 
 Calvinistic  Methodists,  the  Antipsedobaptists,  the  Wesleyans,  the  Minor 
 Sects — Education — The  Church  and  Dissent. 
 
 '#1*%* 
 
 mm 
 
 N  the  former  chapters  of  our  history  we  had  the 
 painful  duty  of  recording  the  manifold,  prolonged, 
 and  severe  sufferings  of  our  pious  forefathers ;  but 
 in  this  chapter  we  have  scarcely  any  sufferings 
 worth  naming  to  record.  The  persecutors,  it  seems,  at  length 
 found  out  that  by  persecuting  people  for  their  religion  they 
 were  only  giving  additional  strength  to  a  cause  which  they 
 were  aiming  to  destroy. 
 
 Though  the  Messrs.  John  and  Charles  Wesley  repeatedly 
 visited  Wales  during  the  early  years  of  their  public  career,  yet 
 it  does  not  appear  that  they  had  been  the  means  of  gathering 
 permanent  congregations  or  of  forming  religious  societies  in 
 any  part  of  the  country.  In  the  year  1761  Mr.  Wesley  ap- 
 pointed Mr.  Thomas  Taylor  to  itinerate  in  the  Principality. 
 He  began  his  work  at  Chepstow,  and  preached  at  different 
 towns  on  his  way  from  that  place  to  Gower,  in  Glamorganshire, 
 where  he  settled  for  some  time,  and  formed  seven  small  societies. 
 
NONCONFORMITY  IN  WALES. 
 
 419 
 
 In  the  summer  of  the  following  year  he  visited  the  English 
 district  of  Pembrokeshire.  Multitudes  of  people  crowded  to 
 hear  him,  and  there  again  he  gathered  eight  or  nine  societies. 
 After  labouring  successfully  in  Wales  for  two  years  Mr.  Taylor 
 was  removed  to  Ireland,  and  was  succeeded  in  the  Principality 
 by  other  preachers.  The  preachers  on  the  Chester  circuit  had 
 also  gathered  a  few  societies  in  the  counties  of  Flint  and  Den 
 bigh  before  the  close  of  the  eighteenth  century ;  but  those,  as 
 well  as  the  societies  gathered  by  Mr.  Taylor  and  others  in 
 South  Wales,  were  English. 
 
 It  appears  that  no  attempt  had  been  made  by  any  Wesleyan 
 Methodist  to  preach  in  the  Welsh  language  till  the  year  1800. 
 Welsh  Wesleyan  Methodism  originated  under  the  following 
 circumstances : — A  young  man  named  Edward  Jones,  who 
 had  resided  for  some  years  at  Manchester,  on  the  death  of  his 
 brother  in  1799  was  desired  by  his  afflicted  parents  to  return 
 home  and  settle  with  them  at  Bethafarn,  near  Ruthin,  Denbigh- 
 shire. Having  joined  a  Wesleyan  society  at  Manchester  in 
 1796,  he  felt  grieved  that  circumstances  should  have  called 
 him  to  a  district  in  Wales  where  there  was  no  society  of  that 
 denomination.  Before  leaving  Manchester  he  expressed  his 
 feelings  to  one  of  the  ministers,  who  advised  him  to  call  upon 
 the  preachers  on  the  Chester  circuit  on  his  way  home,  and 
 invite  them  to  Ruthin.  He  did  so,  and  got  a  promise  from 
 one  of  them  to  come.  On  the  3rd  of  January,  1800,  he  went 
 to  Ruthin,  and  secured  a  convenient  room  to  hold  the  meeting. 
 The  preacher  came  at  the  appointed  time,  and  had  a  large  and 
 attentive  congregation  to  hear  him.  Mr.  Jones  afterwards  suc- 
 ceeded in  securing  the  services  of  preachers  from  Chester  every 
 other  Sabbath,  and  on  those  Sabbaths  when  there  would  be  no 
 preacher  he  conducted  prayer  meetings  himself ;  but  having 
 never  been  accustomed  to  pray  or  speak  on  any  religious  sub- 
 ject in  the  Welsh  language,  he,  as  well  as  the  preachers  who 
 came  from  Chester,  was  of  very  little  benefit  to  the  people  at 
 Ruthin,  as  most  of  them  could  not  understand  the  English 
 language.  Finding  that  the  people  were  desirous  of  having 
 the  services  conducted  in  the  Welsh  language,  he  made  an 
 attempt  to  pray  and  address  them  in  that  language,  and  sue- 
 
420 
 
 HISTORY  OF  PROTESTANT 
 
 ceeded  far  beyond  his  expectations.  In  May,  1800,  Mr.  John 
 Bryan,  a  native  of  Llanfyllin,  who  then  resided  at  Chester  and 
 was  a  local  preacher,  came  to  Ruthin,  and  preached  there  in 
 Welsh  and  English.  Young  Jones  of  Bethafarn  found  in  him 
 an  able  and  an  active  coadjutor. 
 
 At  the  Conference  held  in  London  in  1800,  Dr.  Coke,  who 
 was  himself  a  Welshman,  proposed  the  establishment  of  a 
 Welsh  mission  under  the  auspices  of  the  English  Conference. 
 The  proposal  was  at  once  adopted,  and  two  Welshmen,  Mr. 
 Owen  Davies  and  Mr.  John  Hughes,  who  had  been  travelling 
 on  English  circuits,  the  former  for  eleven  years  and  the  latter 
 for  four  years,  were  sent  as  missionaries  to  North  Wales. 
 Ruthin,  where  Mr.  Edward  Jones  and  Mr.  J.  Bryan  had 
 already  gathered  a  small  congregation,  was  fixed  upon  as  the 
 head  station. 
 
 Mr.  Owen  Davies,  who  was  a  native  of  Wrexham,  was  a  man 
 of  good  natural  talents,  a  devoted  minister  of  Jesus  Christ,  and 
 remarkably  qualified  by  his  piety,  amiableness,  firmness,  and 
 prudence,  to  be  the  superintendent  of  the  Welsh  mission. 
 After  labouring  in  Wales  for  twenty  years  he  was  recalled  by 
 the  Conference  to  England,  and  died  at  Liverpool,  January  12, 
 1830,  aged  78. 
 
 Mr.  John  Hughes  was  born  at  Brecon.  He  was  an  accom- 
 plished scholar.  His  " fforce  Britannicce"  and  other  works, 
 are  evident  proofs  of  his  genius  as  well  as  his  learning.  As  a 
 preacher  he  was  sound,  plain,  and  useful,  but  not  eloquent. 
 He  also  was  recalled  to  England  in  1820,  and  died  at  Kittgs- 
 ford,  on  the  15th  of  May,  1843,  m  tne  68th  year  of  his  age. 
 
 Both  Mr.  Davies  and  Mr.  Hughes  had  to  labour  under  a 
 great  disadvantage  for  some  time  as  Welsh  preachers. 
 
 Having  always  been  accustomed  to  conduct  the  religious 
 services  in  English,  they  could  not  speak  in  the  Welsh  language 
 with  fluency  and  propriety.  However,  in  a  short  time  they 
 overcame  that  difficulty ;  and  the  peculiarity  of  their  manner, 
 together  with  the  novelty  of  their  doctrine,  made  a  considerable 
 stir  throughout  the  country,  which  attracted  multitudes  to 
 attend  their  ministry.  In  the  course  of  a  few  months  after  the 
 commencement  of  their  mission,  they  formed  religious  societies 
 
NONCONFORMITY  IN  WALES. 
 
 421 
 
 at  Denbigh,  St.  Asaph,  Holywell,  Mold,  and  several  other  places 
 in  the  counties  of  Denbigh  and  Flint.  Mr.  John  Bryan  was 
 sent  out  as  a  travelling  preacher  in  1801 ;  and  in  the  following 
 year  Mr.  Edward  Jones,  of  Bethafarn,  Mr.  John  Maurice,  and 
 Mr.  John  Jones  were  added  to  the  number  of  the  regular 
 preachers.  The  labourers  being  thus  increased,  the  field  was 
 soon  extended.  Most  of  the  Northern  counties,  and  some 
 parts  of  South  Wales,  had  been  visited  by  them  before  the  close 
 of  the  year  1804. 
 
 There  is  not,  perhaps,  in  the  history  of  religion  in  any 
 country,  at  least  there  is  not  in  the  history  of  religion  in  Wales, 
 any  instance  of  such  rapid  success  attending  the  labours  of 
 men  without  anything  extraordinary  in  their  talents  or  positions, 
 as  that  which  attended  the  labours  of  the  founders  of  Wesleyan 
 Methodism  in  the  Principality.  Having  only  begun  their  work 
 in  the  year  1800,  before  the  end  of  1810  the  travelling  preachers 
 were  forty  in  number ;  the  societies  which  they  had  formed, 
 four  hundred ;  the  members  between  five  and  six  thousand ; 
 and  they  had  built  no  less  than  eighty  chapels  in  nine  years. 
 This  remarkable  success  may  be  in  part  accounted  for  by  the 
 fact  that  the  preachers  at  the  outset  were  favoured  by  a  degree 
 of  opposition  from  Churchmen,  and  Dissenters  of  all  sects, 
 except  the  Arians  and  the  Quakers.  Opposition,  when  not 
 carried  to  the  extreme  of  violent  persecution,  is  always  much 
 more  advantageous  to  a  cause  than  silent  contempt.  Had  they 
 been  left  unnoticed  and  unopposed  by  all  parties,  it  is  not  prob- 
 able that  their  success  would  have  been  anything  like  what  it 
 was.  The  dark  colours  in  which  many  of  the  popular  ministers 
 of  the  leading  denominations  represented  their  doctrines,  ex- 
 cited the  curiosity  of  several  of  their  hearers  to  go  and  hear 
 them,  that  they  might  judge  for  themselves ;  who,  after  finding 
 that  neither  the  preachers  nor  their  doctrines  were  so  bad  as 
 they  had  heard  them  described,  were  induced  to  become  regular 
 attendants  on  their  ministry. 
 
 The  Independents,  the  Antipsedobaptists,  the  Calvinistic 
 Methodists,  and  all  the  evangelical  clergy  at  this  time,  were 
 rigid  Calvinists ;  and  seeing  that  those  Nonconforming  congre- 
 gations, who  had  professed  themselves  Arminians  about  fifty 
 
422 
 
 HISTORY  OF  PROTESTANT 
 
 or  sixty  years  before,  were  now  become  avowed  Arians  or 
 Unitarians,  another  attempt  to  propagate  Arminianism  in  Wales 
 was  looked  upon  by  them  with  a  kind  of  horror.  Several  small 
 volumes  and  pamphlets  were  published,  with  the  view  of  arrest- 
 ing the  progress  of  the  dangerous  error,  as  it  was  considered, 
 by  Mr.  Thomas  Jones,  of  Denbigh,  and  others.  Mr.  Owen 
 Davies  published  replies  to  some  of  them,  especially  the  pro- 
 ductions of  Mr.  Jones's  prolific  pen. 
 
 It  does  not  appear  that  the  good  Calvinists  of  that  time  per- 
 ceived the  essential  difference  between  the  evangelical  Armin- 
 ianism of  the  Wesleyans  and  the  cold  Pelagianism  of  the  old 
 Nonconformists  of  the  eighteenth  century;  or,  if  they  did 
 perceive  it,  they  had  not  the  candour  to  acknowledge  it ;  hence 
 they  kept  aloof  from  them  for  years,  and  would  not  acknowledge 
 them  as  Christian  brethren.  The  Wesleyan  preachers,  on  the 
 other  ihand,  being  most  of  them  young  and  inexperienced, 
 obtruded  the  peculiarities  of  their  creed  on  the  public  in 
 their  most  objectionable  form,  and  often  unnecessarily  and 
 imprudently.  Disputes  seldom  occur  without  some  fault  on 
 both  sides. 
 
 Opposition  having  gradually  ceased,  and  the  charm  of 
 novelty,  which  for  some  years  attracted  attention  to  the 
 doctrines  preached,  having  passed  away,  the  increase  of  the 
 Wesleyan  body  in  Wales  has  been  comparatively  very  small 
 ever  since  the  year  1810.  The  appointment  of  several  of  the 
 most  talented  and  influential  ministers  to  English  circuits,  in 
 the  years  181 7  and  1820,  was  also  such  a  heavy  blow  to  the 
 Welsh  interests,  that  many  of  them  have  never  recovered  from 
 its  effects. 
 
 The  Welsh  Wesleyan  body,  from  an  early  period  in  their 
 history,  have  manifested  great  zeal,  perseverance,  and  activity 
 in  their  efforts  to  cultivate  religious  literature  in  the  Welsh 
 language.  Two  or  three  attempts  had  been  made  in  the 
 eighteenth  century  to  establish  Welsh  periodicals,  but  they  all 
 proved  unsuccessful.  Even  the  valuable  magazine  started  by 
 Mr.  Charles,  of  Bala,  in  1799,  was  discontinued  in  1802.  In  the 
 year  1809  the  Wesleyan  body  had  the  courage  to  start  a  Welsh 
 monthly  magazine,  entitled  "  Yr  Eurgrawn  Wesleyaidd,"  and 
 
NONCONFORMITY  IN  WALES. 
 
 423 
 
 their  enterprise  succeeded.  That  periodical  is  continued  to 
 this  day.  About  the  same  time  they  also  began  to  publish  a 
 translation  of  "  Dr.  Coke's  Commentary  of  the  Bible."  Their 
 enterprising  spirit  and  success  at  last  moved  all  the  other  de- 
 nominations. One  after  another  started  its  denominational 
 magazine,  so  that  in  the  present  day  there  are  twelve  or  fifteen 
 religious  periodicals  published  monthly  in  the  Welsh  language. 
 
 While  we  thus  deem  it  our  duty  to  give  the  Welsh  Wesleyans 
 all  the  credit  which  is  their  due  for  their  commendable  activity 
 and  usefulness,  we  cannot  help  expressing  our  disapprobation 
 of  the  blameable  apathy  and  backwardness  which  they  have 
 always  manifested  when  called  upon  to  co-operate  with  their 
 Nonconforming  brethren  in  their  efforts  to  secure  those  rights 
 which  the  legislature  has  from  time  to  time  granted  them. 
 Our  Wesleyan  friends  are  as  ready  as  any  to  grasp  the  privi- 
 leges which  those  who  are  branded  as  "political  Dissenters" 
 have  laboured  for,  but  they  carefully  keep  aloof  from  the  efforts 
 necessary  to  secure  them.1  In  this  they  have  never  acted  the 
 part  of  faithful  brethren.2 
 
 The  Nonconformists  of  Wales,  soon  after  the  formation  of 
 the  London  Missionary  Society,  began  to  express  their  warmest 
 sympathy  with  the  movement  then  set  on  foot  for  the  evangeli- 
 zation of  the  heathen  world.  Their  contributions  have  been 
 always  most  liberal,  considering  their  circumstances  ;  and  they 
 have  also,  from  time  to  time,  furnished  the  directors  of  the 
 Society  with  a  number  of  young  men  who  have  been  sent  out 
 as  missionaries.  Messrs.  Charles,  of  Bala ;  Roberts,  of  Llan- 
 brynmair ;  Jones,  of  Trelech ;  Davies,  of  Swansea ;  Jones,  of 
 Llangan ;  Peter,  of  Caermarthen,  and  other  leading  ministers 
 had  by  their  pens  and  eloquent  tongues  inspired  the  Welsh 
 churches  with  a  considerable  measure  of  missionary  zeal  before 
 the  close  of  the  eighteenth  century.  A  memorable  missionary 
 meeting  was  held  at  Swansea  in  August,  18 14,  when  Mr. 
 
 1  Since  the  above  remark  was  written,  in  1861,  a  change  for  the  better  has 
 taken  place.  There  are  now  several  ministers  and  laymen  in  this  body  as  active 
 as  any  in  the  other  sects  in  promoting  religious  and  civil  liberty. 
 
 2  "  Hanes  Crefydd,"  yr  Nghymru  gan  D.  Peter,  pp.  641,  675.  "Yr  Eur- 
 grawn  Wesleyaidd  "  for  1828,  1829,  1830.    Bywyd  y  Parch.    Hugh  Hughes. 
 
424 
 
 HISTORY  OF  PROTESTANT 
 
 Matthew  Wilks  and  Mr.  Tracey  attended  as  a  deputation  from 
 the  Parent  Society.  This  was  the  first  meeting  of  the  kind 
 ever  held  in  Wales.  The  Calvinistic  Methodists,  as  well  as 
 the  Independents,  supported  the  London  Missionary  Society 
 until  they  formed  a  missionary  society  of  their  own  in  1840. 
 
 The  increase  and  remarkable  success  of  Sunday-schools, 
 chiefly  under  the  auspices  of  Mr.  Charles,  of  Bala,  created  a 
 large  demand  for  Welsh  Bibles;  and  Mr.  Charles's  urgent 
 appeals  on  behalf  of  Wales  ultimately  led  to  the  formation  of 
 that  noble  institution — the  British  and  Foreign  Bible  Society. 
 Within  four  years  from  the  formation  of  the  Society  60,000 
 copies  of  the  Welsh  Bible,  and  45,000  copies  of  the  New 
 Testament,  separately,  were  published.1 
 
 One  of  the  most  important  occurrences  of  this  peiiod  was 
 the  separation  of  the  Calvinistic  Methodists  from  the  Estab- 
 lished Church,  which  took  place  in  the  year  181 1.  The  large 
 measure  of  the  Nonconforming  element  introduced  into  the 
 connexion  at  its  first  formation  by  the  multitudes  from  the 
 Independent  and  Presbyterian  congregations  who  then  joined 
 it,  together  with  the  continual  nourishment  which  that  element 
 derived  from  the  erection  of  chapels,  the  ever-increasing  popu- 
 larity and  influence  of  the  lay  preachers,  and  the  persecuting 
 proceedings  of  the  Bishops,  gave  full  work  to  the  clerical 
 leaders  of  the  body  to  keep  some  appearance  of  union  between 
 it  and  the  Established  Church.  The  question  of  ordaining  the 
 preachers  had  been  more  or  less  agitated  from  time  to  time, 
 from  the  formation  of  the  connexion,  until  it  was  actually 
 carried  out.  The  members  of  the  societies  generally  and 
 most  of  the  preachers  were  in  favour  of  it  \  while  the  clergy, 
 and  all  whom  they  could  influence,  always  set  their  faces  against 
 it.  It  does  not  appear,  however,  that  Rowlands,  Williams  of 
 Pantycelyn,  and  Peter  WTilliams,  the  most  eminent  of  the  clerical 
 Methodists  of  the  eighteenth  century,  opposed  the  ordination 
 of  the  lay  brethren,  on  the  ground  that  no  ordination  but  that 
 conferred  by  a  prelatical  Bishop  was  valid.  The  facts  that  both 
 W.  and  P.  Williams  administered  the  Lord's  Supper,  without 
 the  qualification  required  by  the  canons  of  the  Church  of 
 1  Morgan's  "  Life  of  Charles,"  p.  365. 
 
NON'COXFORMITY  IN  WALES. 
 
 425 
 
 England,  having  never  been  ordained  priests ;  and  that  Row- 
 lands approved  of  the  ordination  of  David  Williams,  of  Llysy- 
 fronydd ;  William  Edwards,  of  Groeswen ;  Thomas  Walters,  of 
 Mynyddislwyn,  and  Morgan  John  Lewis,  of  New  Inn,  by  the 
 members  of  their  respective  churches,  prove  that  these  excel- 
 lent clergymen  attached  but  very  little  importance  to  episcopal 
 ordinations.  It  seems  that  their  objection  arose  from  their 
 groundless  expectation  that  some  alteration  favourable  to 
 Methodism  would  have  been  made  in  the  regulations  of  the 
 Established  Church,  and  their  apprehension  that  an  entire 
 separation  from  the  Church  would  lessen  their  influence,  and 
 circumscribe  the  spheres  of  their  usefulness. 
 
 After  the  ordination  of  the  fore-mentioned  preachers  by  their 
 churches,  the  expulsion  of  Rowlands  from  the  Church,  which 
 gave  him  more  opportunities  to  serve  the  connexion  throughout 
 the  country,  and  the  addition  of  Mr.  D.  Jones,  of  Llangan,  Mr. 
 W.  Davies,  of  Neath,  and  others,  to  the  number  of  the  clerical 
 Methodists,  the  question  of  ordaining  more  preachers  was  set 
 aside  for  some  years ;  but  owing  to  the  vast  increase  of  the 
 connexion,  in  consequence  of  powerful  revivals  about  the  close 
 of  the  last  and  the  beginning  of  the  present  century,  the  point 
 became  again  the  subject  of  more  earnest  discussion  than  ever. 
 Things  at  last  had  come  to  such  a  crisis,  that  the  decision  of 
 the  question  could  not  be  postponed  any  longer,  whatever  the 
 consequences  might  be. 
 
 The  congregations  had  increased  to  between  three  and  four 
 hundred,  while  there  were  not  above  thirteen  clergymen  in  the 
 thirteen  counties  to  administer  the  ordinances  to  them.  Only 
 three  of  those  clergymen  resided  in  North  Wales,  and  the 
 majority  of  the  ten  in  South  Wales  confined  their  labours 
 almost  exclusively  to  their  own  parishes,  so  that  they  were  of 
 but  very  little  service  to  the  body  at  large.  The  consequence 
 was  that  many  of  the  societies  would  be  kept  a  whole  year 
 without  having  the  Lord's  Supper  administered  to  them.  Under 
 such  circumstances,  they  would  occasionally  go  to  the  nearest 
 parish  churches  to  receive  the  ordinance  ;  but  their  feelings 
 were  often  shocked  at  the  idea  that  the  administrators  were 
 men  of  such  character  as  would  not  be  tolerated  as  members 
 
426 
 
 HISTORY  OF  PROTESTANT 
 
 of  the  connexion ;  and  not  unfrequently  they  would  meet  there, 
 at  the  Lord's  Table,  parties  whom  they  had  been  obliged  to 
 expel  from  their  fellowship  only  a  few  days  before  for  open 
 immorality.  Such  great  inconveniences  and  glaring  inconsist- 
 encies at  length  became  intolerable,  and  the  societies  throughout 
 the  connexion,  with  few  exceptions,  declared  that  they  would 
 not  bear  the  yoke  any  longer. 
 
 The  clergy  who  opposed  the  desired  change  had  nothing  in 
 the  shape  of  argument  to  urge  against  it,  save  only  that  the 
 connexion  had  until  then  prospered  without  it.  They  stig- 
 matized those  who  dared  to  introduce  the  question  at  the 
 Associations  as  schismatics,  and  attempted  to  put  down  all 
 agitation  by  denunciations  and  passionate  threatenings.  Those 
 clergymen  who  had  been  deprived  of  their  livings  on  account 
 of  their  Methodism,  among  whom  was  Mr.  Charles,  of  Bala, 
 when  they  saw  that  there  was  an  almost  universal  feeling  in 
 favour  of  the  change,  wisely  gave  way :  but  Mr.  Jones,  of 
 Llangan,  and  others  who  still  held  livings,  opposed  it  violently 
 to  the  last.  Mr.  Jones  was,  perhaps,  the  most  influential 
 person  in  the  connexion,  Mr.  Charles  himself  not  excepted; 
 and  had  he  been  permitted  to  live  to  head  the  opposition,  the 
 consequences  might  have  been  serious  j  but  his  Divine  Master 
 removed  him  to  a  better  world  just  before  the  time  the  matter 
 was  to  be  decided.  There  was  something  very  remarkable  in 
 the  circumstances  of  his  death.  He  presided  at  the  Asso- 
 ciation at  Llangeitho,  in  the  beginning  of  August,  1810.  The 
 subject  of  ordaining  some  of  the  preachers  being  introduced, 
 the  venerable  chairman,  losing  all  self-control,  ordered  the 
 person  who  proposed  it  to  be  turned  out.  A  considerable 
 uproar  ensued.  Mr.  James,  of  Abergavenny,  Mr.  John  Elias, 
 and  others,  interposed  ;  but  the  clergy  would  not  argue  the 
 matter.  They  attempted  to  carry  their  point  by  force.  When 
 all  had  been  thrown  into  confusion,  Mr.  David  Rees,  of  Llan- 
 fynydd,  proposed  that  a  day  should  be  set  apart  for  special 
 prayer  on  the  subject  by  every  congregation  throughout  the 
 connexion.  The  chairman  then  exclaimed,  "  For  goodness 
 sake,  my  dear  brethren,  do  not  pray  me  now  out  of  the  world ; 
 I  shall  be  out  of  the  way  very  soon."    He  returned  home  from 
 
NONCONFORMITY  IN  WALES. 
 
 427 
 
 that  Association,  and  in  a  few  days  after  died.  The  principal 
 hindrance  being  thus  removed,  it  was  soon  agreed,  by  an  over- 
 whelming majority  of  the  Societies,  to  ordain  a  certain  number 
 of  the  preachers.  At  the  Association  at  Bala,  in  June,  181 1, 
 Mr.  Charles,  assisted  by  Mr.  John  Evans,  of  Bala,  and  Mr. 
 Robert  Jones,  of  Rhosylan,  two  of  the  oldest  preachers  in  the 
 connexion,  ordained  the  following  persons  : — Mr.  John  Elias, 
 and  Mr.  Richard  Lloyd,  of  Anglesea ;  Mr.  Evan  Richardson, 
 of  Caernarvon ;  Mr.  Thomas  Jones,  of  Denbigh ;  Mr.  John 
 Davies,  of  Nantglyn ;  Mr.  John  Roberts,  of  Llangwm ;  Mr. 
 William  Jones,  of  Dolyfonddu ;  and  Mr.  Evan  Griffiths,  of 
 Meifod.  At  the  Association  held  at  Llandilo,  Caermarthen- 
 shire,  in  August  the  same  year,  Mr.  John  Williams,  of  Panty- 
 celyn,  and  Mr.  W  Williams,  of  Lledrod,  and  one  or  two  other 
 clergymen,  ordained  thirteen  of  the  preachers,  viz.  : — Mr.  John 
 Evans,  of  LlwynyrTortun ;  Mr.  David  Rees,  of  Llanfynydd ;  Mr. 
 Arthur  Evans,  of  Cynwil ;  Mr.  David  Charles,  of  Caermarthen ; 
 Mr.  James  James,  of  Abergavenny ;  Mr.  David  Parry,  and  Mr. 
 Evan  Evans,  of  Breconshire ;  Mr.  Ebenezer  Morris,  Mr.  John 
 Thomas,  and  Mr.  Ebenezer  Richard,  of  Cardiganshire;  Mr. 
 Evan  Harries,  of  Pembrokeshire ;  Mr.  Hopkin  Bevan,  of 
 Glamorganshire ;  and  Mr.  John  Rees,  of  Newport,  Monmouth- 
 shire. 
 
 After  the  death  of  Mr.  Jones,  of  Llangan,  there  were  only 
 twelve  clergymen  in  the  connexion — six  of  whom  left  it  when 
 they  saw  that  they  could  not  prevent  the  ordination  of  the 
 preachers.  Though  these  clergymen  had  considerable  influ- 
 ence in  their  own  immediate  neighbourhoods,  happily  for  the 
 peace  and  safety  of  the  Methodist  body  it  was  not  extensive 
 throughout  the  country.  They  succeeded  in  dividing  some 
 societies,  in  persuading  several  families  of  the  "respectable 
 class  "  to  go  over  to  the  Church,  and  also  in  taking  possession 
 of  a  few  chapels,  which  have  never  been  restored  to  the  con- 
 nexion. Even  a  small  number  of  the  preachers  themselves 
 opposed  the  change  ;  and  it  was  not  without  some  trouble 
 that  one  or  two  of  the  societies  were  persuaded  to  receive  the 
 Lord's  Supper  from  the  hands  of  the  newly-ordained  preachers. 
 The  society  at  Llangeitho  was  one  of  those  superstitious  fra- 
 
428 
 
 HISTORY  OF  PROTESTANT 
 
 ternities.  One  Sabbath  morning  Mr.  Charles,  of  Bala,  and 
 Mr.  David  Rees,  of  Llanfynydd,  accidentally  met  there.  Mr. 
 Charles  was  desired  to  administer  the  ordinance  ;  but  when  he 
 found  that  some  of  the  members,  if  not  the  majority  of  the 
 society,  were  not  willing  to  allow  Mr.  Rees  to  assist  him  in 
 the  administration,  he  refused  to  do  it,  and  charged  the  re- 
 fractory society  at  the  next  Association  with  insubordination 
 to  the  rules  of  the  connexion.  Mr.  Ebenezer  Richard  was 
 appointed  to  go  there  the  following  Sabbath,  and  give  the 
 communion  to  as  many  as  would  receive  it.  Only  a  few 
 individuals  refused,  and  they  left  and  went  to  the  parish 
 church.  Mr.  Richard  and  the  congregation  that  morning 
 were  favoured  with  unmistakable  proofs  of  the  presence  of 
 God  ;  and  that  extraordinary  gracious  visitation  was  construed 
 by  all  as  a  sign  that  a  preacher,  not  episcopally  ordained, 
 might,  without  presumption  or  sin,  administer  the  Lord's 
 Supper. 
 
 The  opposition  of  some  of  the  clergy  to  this  change  in  the 
 constitution  of  the  Methodist  body  arose  not  only  from  what 
 they  saw  would  be  its  immediate  result — the  total  and  final 
 separation  of  the  connexion  from  the  Established  Church— but 
 also  from  the  strange  and  supercilious  tenacity  with  which  they 
 clung  to  the  chimera  of  apostolical  succession.  Those  who 
 will  take  the  trouble  of  reading  a  pamphlet  on  this  subject, 
 entitled  "  The  Welsh  Looking-glass,"  written  by  Mr.  Thomas 
 Jones,  of  Creaton,  an  evangelical  clergyman  brought  up  among 
 the  Welsh  Methodists,  can  see  how  far  wild  and  superstitious 
 notions  may  carry  even  good  men.  He  there  solemnly  charges 
 the  Methodists  with  the  sins  of  schism,  and  of  rushing  irregu- 
 larly to  the  sacred  function.  The  good  man  complains  bitterly 
 that  many  persons  without  any  qualification  whatever  have 
 been  ordained  even  by  bishops,  which  he  considers  a  very  great 
 evil ;  but  it  seems  that  he  looked  upon  the  entrance  into  the 
 ministry  of  such  holy  and  eminently  qualified  men  as  John 
 Elias,  Ebenezer  Morris,  Ebenezer  Richard,  &c,  without 
 passing  under  episcopal  hands,  as  an  equal  if  not  a  greater 
 evil  ! 
 
 The  step  taken  by  the  Calvinistic  Methodists  in  the  memor- 
 
NONCONFORMITY  IN  WALES. 
 
 429 
 
 able  year  181 1,  which  proved  a  mortal  sin  against  a  host  of 
 over-zealous  Episcopalians,  was  evidently  well-pleasing  to  the 
 King  of  Zion  ;  for  the  last  fifty  years  have  been  incomparably 
 the  most  prosperous  period  in  the  history  of  the  connexion. 
 
 The  Welsh  churches  during  this  period  have  been  repeatedly 
 blessed  with  remarkable  and  very  powerful  revivals.  The  years 
 1807-8-9  were  seasons  of  great  spiritual  prosperity.  The 
 additions  to  the  churches  amounted  to  several  thousands, 
 chiefly  in  South  Wales.  From  1815  to  1820  most  of  the 
 congregations  throughout  North  Wales  were  similarly  blessed. 
 
 The  memorable  revival  which  commenced  in  Caermarthen- 
 shire  in  the  summer  of  1828,  and  soon  spread  over  the  whole 
 Principality,  continued  unabated  to  the  close  of  the  year  1830, 
 We  find  in  the  "History  of  the  Antipasdobaptist  Associations," 
 that  6,642  were  added  to  the  churches  of  that  denomination 
 during  those  years.  That  being  by  far  the  smallest  of  the 
 three  leading  denominations,  we  may  safely  estimate  the 
 additions  to  the  Independent  and  Calvinistic  Methodist 
 churches  at  20,000 ;  and  if  the  increase  of  the  Wesleyan 
 Societies  was  proportionate,  the  churches  of  the  four  de- 
 nominations had  above  30,000  members  added  to  them 
 during  the  years  1828-30.  Hundreds  of  those  converted  in 
 this  revival  continue  to  this  day  to  adorn  their  profession, 
 and  a  large  number  of  new  interests  then  formed  in  different 
 localities  are  lasting  memorials  of  that  gracious  visitation. 
 
 In  1839  the  churches  in  North  Wales,  and  the  Welsh 
 churches  in  Liverpool,  were  favoured  with  a  large  measure 
 of  revival,  which  in  the  ensuing  three  years  reached  almost 
 every  part  of  South  Wales.  This  differed  from  all  the  former 
 revivals  in  Wales  in  its  not  being  accompanied  by  the  usual 
 excitement  and  noisy  manifestation  of  feeling.  That  difference 
 led  some  elderly  professors,  of  a  naturally  exciteable  tempera- 
 ment, to  question  its  genuineness.  The  means  also  by  which  it 
 was  chiefly  promoted — the  reading  and  study  of  "  Finney's 
 Lectures  on  Revivals,"  which  gave  a  less  evangelical  tone  to 
 the  ministry,  and  led  the  preachers  to  dwell  more  on  the  sins 
 and  duties  of  professors  than  on  such  melting  themes  as  the 
 love  of  God,  the  death  of  Christ,  and  the  privileges  of  believers, 
 
43° 
 
 HISTORY  OF  PROTESTANT 
 
 caused  some  good  people  to  suspect  that  there  was  more  of 
 man  than  of  God  in  the  movement.  But  the  good  and  lasting 
 effects  which  have  followed  it  prove  beyond  question  that  the 
 hand  of  the  Lord  was  in  the  work.  The  converts  amounted 
 to  many  thousands,  but  we  are  not  able  to  state  the  exact 
 number. 
 
 The  year  1849  was  a  year  of  singular  judgments  and  mercies 
 to  the  inhabitants  of  South  Wales.  That  terrible  pestilence, 
 the  cholera,  swept  hundreds  away  in  a  few  weeks,  and  by  the 
 Divine  blessing  which  attended  the  awful  visitation,  thousands 
 were  brought  to  think  of  their  ways  and  turn  to  the  Lord.  All 
 the  places  of  worship  in  the  manufacturing  districts  of  the 
 counties  of  Monmouth  and  Glamorgan  for  some  months 
 during  the  summer  and  autumn  were  overcrowded.  Multi- 
 tudes who  had  not  been  seen  at  any  place  of  worship  during 
 the  previous  ten  or  fifteen  years,  became  regular  attendants  for 
 a  time ;  and  though  many  of  them,  when  the  pestilence  ceased, 
 returned  to  their  former  evil  habits,  still  a  large  number  of 
 that  class  have  been  thoroughly  changed,  and  continue  to  this 
 day  to  attend  the  house  of  God.  Most  of  those  who  were 
 regular  hearers  before  then  joined  the  churches.  No  less 
 than  9,139  were  added  to  67  Independent  churches  in  the 
 counties  of  Monmouth,  Glamorgan,  Brecknock,  and  Caer- 
 marthen,  in  the  course  of  three  or  four  months.  Many  feared 
 that  an  unusual  number  of  relapses  would  follow  this  sudden 
 increase,  but  their  fears  were  not  realized  to  nearly  the  extent 
 it  was  apprehended. 
 
 Wales,  among  the  various  other  countries  of  Protestant 
 Christendom,  has  had  its  full  share  of  the  blessed  revival  of 
 1859-60.  This  awakening  commenced  about  the  close  of  the 
 year  1858,  in  the  neighbourhood  of  Aberystwyth,  Cardiganshire, 
 by  the  instrumentality  of  Mr.  Humphrey  Jones,  a  Wesleyan 
 preacher,  and  Mr.  David  Morgan,  a  Calvinistic  Methodist 
 minister — two  good  men,  but  unknown  to  fame.  The  move- 
 ment which  these  humble  servants  of  Christ  had  the  honour 
 of  being  instrumental  in  originating  was  in  a  short  time  felt 
 through  the  length  and  breadth  of  the  Principality,  and  among 
 all  evangelical  denominations.     It  is  estimated  that  in  the 
 
NONCONFORMITY  IN  WALES. 
 
 431 
 
 course  of  this  revival,  from  December,  1858,  to  March,  i860, 
 no  less  than  from  35,000  to  40,000  were  added  to  the  Inde- 
 pendent churches,  and  an  equal  number  to  the  Calvinistic 
 Methodist  churches  ;  about  10,000  to  the  Antipsedobaptists, 
 and  from  4,000  to  15,000  to  the  Wesleyans.  The  numerous 
 converts,  with  comparatively  rare  exceptions,  hold  on  remark- 
 ably well  hitherto. 
 
 The  absurd  and  exaggerated  accounts  of  the  excitements 
 and  disorders  connected  with  revivals  in  Wales  often  given 
 to  the  English  public,  have  most  probably  left  the  impression 
 on  the  minds  of  many  that  the  Welsh  people  are  a  set  of  weak- 
 minded  enthusiasts,  and  that  their  knowledge  of  religious  things 
 is  at  the  best  but  superficial  and  very  imperfect.  But  the  case 
 is  quite  the  reverse.  There  is  probably  no  class  of  country 
 people  anywhere  in  Christendom  better  acquainted  with,  and 
 who  take  more  delight  to  discuss,  the  abstrusest  points  of 
 theology  and  the  sciences  most  intimately  connected  with  it, 
 than  the  Welsh  peasantry.  Dr.  Bennett,  referring  to  the  people 
 of  Wales,  very  properly  says,  "  It  is  a  fact  at  once  curious, 
 instructive,  and  gratifying,  that  many,  amidst  the  extreme 
 poverty  and  abundant  labours  of  that  simple  region,  give 
 themselves  to  the  study  of  all  the  nicer  distinctions  of  theology 
 with  an  ardour  and  a  mental  force  seldom  found  in  the  centre 
 of  wealth,  and  its  attendant  science."1  It  is  not  unusual  in 
 Wales  to  see  groups  of  agricultural  labourers  on  rainy  days  at 
 the  country  blacksmith's  or  the  shoemaker's  shop,  or  of  colliers 
 and  miners  underground,  met  to  discuss  different  points  in 
 theology,  mental  science,  geology,  ecclesiastical  history,  &c, 
 and  that  with  such  acumen  and  intelligence  as  would  delight 
 professors  of  those  sciences  to  listen  to :  religious  controversies 
 to  such  a  people  are  always  interesting. 
 
 The  controversies  of  this  period  are  too  numerous  to  be  all 
 mentioned,  much  less  to  give  a  minute  account  of.  The  most 
 important  was  that  between  the  moderate  and  the  hyper- 
 Calvinists,  which  began  about  the  year  1815,  and  was  carried 
 on  for  above  twenty  years.  In  that  year  the  amiable  John 
 Roberts,  of  Llanbrynmair,  published  a  pamphlet  on  "  The 
 1  "  History  of  the  Dissenters"  from  1808  to  1838,  p.  202. 
 
43  2 
 
 HISTORY  OF  PROTESTANT 
 
 Ends  of  Christ's  Death"  (Dybenion  Marwolaeth  Crist),  in 
 which  he  ably  maintains  the  views  advanced  by  Williams, 
 Fuller,  Wardlow,  and  others,  on  the  extent  of  the  atonement. 
 This  well-written  pamphlet  created  a  considerable  sensation 
 throughout  the  country.  Mr.  Thomas  Jones,  of  Denbigh, 
 wrote  a  reply  to  it,  which  drew  from  Mr.  Roberts  a  second  and 
 a  larger  work  on  ,the  subject,  entitled  Galwad  ddifrifol  ar 
 Ymofynwyr  am  y  Gwirionedd,  i.e.,  "A  Serious  Call  to  In- 
 quirers for  the  Truth."  This  was  published  in  1820.  It  is 
 written  in  a  plain  but  forcible  style,  and  in  a  spirit  worthy  of 
 the  exalted  subject,  and  of  the  author's  known  suavity  of 
 temper  and  eminent  piety.  Six  able  letters,  on  the  different 
 points  involved  in  this  controversy,  by  Messrs.  Williams,  of 
 Wern;  Morgan,  of  Machynlleth ;  Everett,  of  Denbigh ;  Jones,  of 
 Llanuwchllyn ;  Griffiths,  of  St.  David's ;  and  Breese,  of  Liver- 
 pool, are  appended  to  Mr.  Roberts's  work.  Many  other 
 writers  soon  came  to  the  field,  the  most  talented  of  whom  were 
 Mr.  Richard  Jones,  of  Wern,  a  Calvinistic  Methodist  minister, 
 and  Mr.  Samuel  Bowen,  of  Macclesfield,  then  tutor  of  the 
 Independent  Academy  at  Newtown,  whose  work  on  the  atone- 
 ment, published  in  1829,  is  the  ablest  production  on  the 
 subject  in  the  Welsh  language.  About  the  same  time  two 
 eminent  Antipaedobaptist  ministers  in  South  Wales,  Mr.  John 
 Jenkins,  of  Hengoed,  and  Mr.  John  Philip  Davies,  of  Trede- 
 gar, were  measuring  lances,  the  former  earnestly  defending 
 the  hyper-Calvinism  of  Dr.  Gill,  and  the  latter  the  moderate 
 Calvinism  of  Mr.  Fuller. 
 
 John  Roberts  was  not  the  man  to  enter  the  arena  of  con- 
 troversy merely  for  the  sake  of  amusement.  His  seraphic 
 piety,  and  ardent  desire  to  be  always  usefully  employed  in 
 promoting  the  glory  of  his  divine  Master  and  the  salvation  of 
 souls,  made  controversies  to  him  a  burden  rather  than  a 
 diversion.  Nothing  but  a  strong  sense  of  duty  prompted  him 
 to  engage  in  this  controversy.  The  propagation  of  Wesley- 
 anism  in  the  Principality  had,  to  a  great  extent,  changed  the 
 style  of  preaching  in  the  three  leading  denominations — the 
 Independent,  the  Calvinistic  Methodist,  and  the  Antipsedo- 
 baptist.   In  order  to  keep  at  a  safe  distance  from  Arminianism, 
 
NONCONFORMITY  IN  WALES. 
 
 433 
 
 such  a  high  Calvinistic  strain  of  preaching  was  adopted,  as 
 tended  to  lead  the  people  direct  to  the  whirlpool  of  Antino- 
 mianism.  Mr.  Roberts,  foreseeing  what  would  be  the  result  of 
 such  preaching,  protested  against  it ;  hence  this  long  and  noisy 
 controversy.  The  good  man  was  stigmatized  as  a  dangerous 
 heretic,  and  even  some  leading  ministers  of  his  own  denomina- 
 tion closed  their  pulpits  against  him ;  but  he  lived  down  all 
 opposition,  and  the  views  for  the  advocacy  of  which  he  was 
 much  slandered  forty  years  ago  are  now  so  generally  received, 
 that  hardly  a  minister  of  any  note  in  the  Principality  would 
 publicly  oppose  them. 
 
 A  controversy  on  Presbyterianism  and  Independency,  be- 
 tween Dr.  L.  Edwards,  of  Bala,  and  Mr.  S.  Roberts,  of  Llan- 
 brynmair,  attracted  considerable  attention  about  ten  years  ago. 
 Hardly  a  year  passes  without  a  baptismal  controversy  in  one  part 
 or  another  of  the  Principality,  and  the  spirit  in  which  these 
 controversies  are  conducted  is  very  seldom  to  be  commended. 
 
 A  bare  catalogue  of  all  the  religious  works  published  in  the 
 Welsh  language  by  the  Nonconformists  of  this  period  would 
 make  up  a  large  volume.  They  have  furnished  their  country- 
 men with  eight  Commentaries  on  the  whole  Bible,  eight  on  the 
 New  Testament,  separately,  seven  Biblical  and  Theological 
 Dictionaries,  four  or  five  Bodies  of  Divinity,  and  works  without 
 number  on  practical,  experimental,  and  devotional  subjects. 
 Every  denomination  has  two  or  three  monthly  periodicals. 
 Three  quarterly  reviews,  and  four  weekly  newspapers,  in  the 
 Welsh  language,  are  also  conducted  by  Nonconformists. 
 
 BIOGRAPHICAL  SKETCHES. 
 
 The  eminent  characters  of  this  period  are  so  numerous,  that 
 we  can  hardly  afford  space  for  short  notices  of  one  out  of 
 every  ten  of  those  whose  virtues  and  usefulness  deserve  to 
 be  kept  in  everlasting  remembrance.  We  designedly  omit 
 those  well-known  worthies  whose  lives  are  already  accessible 
 to  English  readers,  such  as  Jones,  of  Llangan;  Charles,  of 
 Bala ;  Peter,  of  Caermarthen ;  Evans,  of  Trewen  ;  Christmas 
 Evans ;  Williams,  of  Wern ;  John  Elias,  and  Jones,  of  Trelech, 
 
 29 
 
434 
 
 HISTORY  OF  PROTESTANT 
 
 in  order  to  reserve  a  portion  of  our  limited  space  for  less  known 
 but  equally  deserving  characters. 
 
 David  Davies, 
 
 One  of  the  most  powerful  pulpit  orators  in  his  own  or  any 
 other  age,  was  born  in  the  village  of  Llangeler,  Caermarthen- 
 shire,  in  the  year  1763.  His  parents,  not  being  in  affluent 
 circumstances,  could  not  give  him  better  advantages  of  educa- 
 tion than  a  few  years  in  his  childhood  at  the  humble  school  of 
 his  native  village.  He  there  learnt  to  read  and  write.  All  his 
 subsequent  acquirements  were  the  result  of  his  own  industry 
 and  self-application.  No  account  of  the  incidents  of  the  first 
 twenty  years  of  his  life  has  been  preserved.  At  the  early  age 
 of  twenty  he  married  an  amiable  young  woman  in  his  own 
 neighbourhood,  named  Jane  Evans.  About  that  time  he 
 became  the  subject  of  some  kind  of  religious  impressions,  and 
 regularly  attended  the  ministry  of  the  celebrated  Arminian  or 
 Arian  preacher,  Mr.  D.  Davies,  of  Castellhowell,  at  a  chapel 
 in  the  neighbourhood  called  Penrhiw.  He  was  admitted  to 
 the  communion  of  the  church  at  that  place  in  the  twenty-third 
 year  of  his  age,  but  he  only  partook  of  the  Lord's  Supper  once 
 among  them.  By  some  means  or  other  his  mind  became 
 uneasy,  and  overpowering  convictions  of  sin  brought  him  to 
 the  very  brink  of  despair.  His  religious  associates  at  Penrhiw 
 could  not  administer  any  solid  comfort  to  his  wounded  spirit. 
 According  to  their  creed,  they  would  not  direct  him  to  the 
 blood  of  the  cross  to  quiet  his  troubled  conscience,  but  rather 
 to  a  dependence  upon  his  own  righteousness.  His  mental 
 agony  had  become  so  excruciating,  that  a  few  days  more  of 
 such  suffering  would  have  been  too  much  for  his  nature  to 
 bear.  In  this  extreme  distress  he  was  providentially  led  to 
 hear  Mr.  William  Perkins,  of  Pencadair,  whose  doctrine 
 proved  a  word  in  season  to  his  weary  soul.  He  then  joined 
 the  Independent  church  at  Pencadair,  and  soon  attracted  the 
 notice  of  the  brethren  by  his  extraordinary  gift  in  prayer,  which 
 induced  them  to  urge  him  to  commence  preaching.  He 
 delivered  his  first  sermon  at  the  cottage  of  a  tailor  in  the  parish 
 
NONCONFORMITY  IN  WALES. 
 
 435 
 
 of  Llangeler.1  His  fame  as  a  most  eloquent  preacher  was  soon 
 spread  far  and  near,  and  wherever  he  would  be  announced  to 
 preach  multitudes  of  people  assembled  to  hear  him. 
 
 There  was  a  small  Independent  church,  consisting  of  twelve 
 members,  at  Drefach,  near  Llangeler,  under  the  pastoral  care 
 of  Mr.  John  Lewis,  an  elderly  person,  zealously  orthodox,  but 
 equally  cold  and  lifeless  as  a  preacher,  in  a  very  declined  state 
 when  Mr.  Davies  began  to  move  the  neighbourhood  by  his 
 warm  and  powerful  preaching.  This  small  society  invited  him 
 to  become  the  colleague  of  their  aged  pastor.  He  complied 
 with  their  invitation,  and  was  ordained  there  in  the  year  1790. 
 Their  place  of  worship  soon  became  too  small,  and  a  much 
 larger  edifice,  in  a  more  central  part  of  the  neighbourhood,  was 
 erected  in  1792.  Mr.  Davies  did  not  confine  his  labours  to 
 this  place,  but  preached  for  one  Sabbath  in  the  month  at 
 Neuaddlwyd,  in  Cardiganshire,  and  another  at  Gwernogle,  in 
 Caermarthenshire.  The  churches  and  the  congregations  at 
 those  places  were  more  than  doubled  in  a  short  time. 
 
 In  1795  he  received  a  pressing  invitation  from  the  churches 
 at  Mynyddbach,  and  Sketty,  near  Swansea,  to  become  co- 
 pastor  with  the  venerable  Lewis  Rees,  which,  after  mature  con- 
 sideration, he  accepted.  He  found  there  an  extensive  field  of 
 labour,  having  three  congregations  to  supply — Mynyddbach, 
 Morriston,  and  Sketty — and  could  hardly  expect  much  assist- 
 ance from  his  venerable  colleague,  who  was  then  in  the  eighty- 
 sixth  year  of  his  age.  Yet,  extensive  as  his  sphere  was,  his  ardent 
 desire  to  do  good  soon  made  it  more  so  still.  The  destitute 
 condition  of  the  teeming  population  of  Swansea  moved  his 
 zealous  spirit.  The  ancient  Independent  church  in  that  town 
 had  been  converted  into  an  Arian  or  a  Unitarian  congregation 
 some  years  before  Mr.  Davies  came  to  the  neighbourhood. 
 He  had,  therefore,  to  establish  the  Congregational  interest  there 
 anew.  His  labours  in  the  town  proved  signally  successful. 
 The  room  in  which  he  preached  in  a  few  months  became  too 
 small ;  a  large  chapel  was  then  erected,  which  he  called 
 
 1  It  is  worthy  of  notice  that  the  celebrated  Christmas  Evans  joined  and  left 
 the  Arminian  church  at  Penrhiw  the  same  time  as  David  Davies,  and  that  both 
 preached  their  first  sermons  at  the  same  cottage  within  a  week  of  each  other. 
 
436 
 
 HISTORY  OF  PROTESTANT 
 
 Ebenezer.  He  soon  found  himself  there  surrounded  by  one  of 
 the  largest  and  most  respectable  congregations  in  the  Princi- 
 pality. He  efficiently  served  his  four  large  congregations  until 
 the  year  1808,  when  Mr.  Daniel  Evans,  of  Bangor,  took  the 
 charge  of  those  at  Mynyddbach  and  Morriston. 
 
 Notwithstanding  his  excessive  labours  at  home,  he  repeatedly 
 visited  all  the  Independent  churches  throughout  South  and 
 North  Wales,  and  those  visits  were  always  eminently  attended 
 by  the  Divine  blessing.  About  the  year  1800  he  paid  his  first 
 visit  to  London,  where  he  found  thousands  of  his  fellow- 
 countrymen  destitute  of  the  means  of  grace  in  their  own 
 language.  By  his  untiring  efforts  and  winning  eloquence  he 
 succeeded,  in  a  few  weeks,  in  gathering  large  congregations  at 
 Southwark,  Deptford,  and  Woolwich.  Those  congregations 
 were  afterwards  supplied  by  a  change  of  ministers  from  the 
 jPrincipality,  until  they  had  settled  pastors. 
 
 It  is  impossible  to  form  an  exact  estimate  of  the  amount 
 and  variety  of  this  excellent  minister's  labours,  and  of  the 
 ■  signal  service  which  he  rendered  to  the  cause  of  Christ,  espe- 
 cially in  connexion  with  his  own  denomination.  During  a 
 pastorate  of  twenty-six  years,  he  admitted  to  the  communion  of 
 the  churches  under  his  care  no  less  than  2,000  members ;  and 
 the  number  of  those  converted  by  means  of  his  powerful 
 preaching  throughout  the  Principality,  and  elsewhere,  is  known 
 only  to  Him  who  knows  all  things.  Excessive  labour  at  length 
 proved  too  much  for  his  strong  constitution;  nature  began  to 
 give  way,  and  evident  signs  of  his  approaching  dissolution 
 appeared  some  time  previous  to  the  solemn  event.  The  last 
 -time  he  appeared  in  public  was  at  the  Association  at  Gwynfe, 
 Caermarthenshire,  in  the  summer  of  18 16,  where  he  preached 
 with  remarkable  effect,  and  most  •  affectingly  parted  with  his 
 brethren,  until  they  should  meet  in  "the  General  Assembly 
 and  Church  of  the  First-born."  In  the  month  of  October 
 following,  his  already  shattered  frame  received  an  additional 
 shock  in  the  death  of  his  beloved  wife,  whom  he  only  sur- 
 vived two  months.  He  administered  the  Lord's  Supper,  and 
 gave  the  right  hand  of  fellowship  to  thirteen  persons,  on  their 
 admission  to  the  church,  on  his  last  Sabbath  on  earth.  His 
 
NONCONFORMITY  IN  WALES.  437 
 
 parting  address  to  his  people  was  quite  overpowering.  On  the 
 following  Thursday,  December  26,  1816,  aged  fifty-three,  he 
 slept  in  Jesus.  "  His  zeal  for  the  glory  of  God  appeared  with 
 undiminished  fervour,  and  his  diligence  in  performing  the 
 duties  of  his  vocation  continued  with  unabating  vigour,  till 
 within  a  few  days  of  his  removal  to  the  heavenly  world. 
 Instead  of  outliving  his  zeal  and  diligence  in  the  best  of  causes, 
 it  may  truly  be  said  that  he  fell  an  honourable  martyr  to  his 
 indefatigable  exertions  in  the  service  of  the  church.  He 
 entered  the  valley  of  the  shadow  of  death  as  one  who  feared 
 no  evil.  He  has  left  six  disconsolate  children,  and  a  numerous 
 circle  of  friends  throughout  the  Principality,  to  lament  his 
 loss." 1  His  two  sons,  Mr.  David  Davies,  of  Stoke  Bishop, 
 near  Bristol,  and  Mr.  John  Davies,  of  Homerton,  are  highly 
 respectable  and  useful  ministers. 
 
 Among  a  number  of  accomplished  orators,  who  were  the 
 glory  of  the  Welsh  Nonconformist  pulpit  fifty  and  sixty  years 
 ago,  David  Davies,  of  Swansea,  occupied  a  foremost  position. 
 In  some  respects  he  was  superior  to  all  his  distinguished  con- 
 temporaries. A  gentleman  who  has  a  distinct  recollection  of 
 his  eloquence,  states  that  its  effects  were  sometimes  striking  in 
 the  highest  degree.  The  melodious  intonations  of  his  voice 
 were  wonderfully  impressive.  As  he  grew  warm  with  his  sub- 
 ject, it  was  delightful  to  observe  the  number  of  beaming  coun- 
 tenances which  were  directed  towards  him  from  all  sides ; 
 plaintive  cries,  expressive  of  the  deepest  emotion,  soon  fol- 
 lowed ;  and  some  of  the  people  actually  laughed  through  their 
 tears.  There  are  still  hundreds  of  living  witnesses  who  can 
 bear  testimony  to  the  correctness  of  this  statement.  It  must 
 not,  however,  be  supposed  that  he  ever  indulged  in  pulpit 
 drolleries,  or  in  what  the  poet  Cowper  has  denounced  as 
 "  quips  and  skittish  fancies."  The  effect  produced  was  always 
 of  the  most  solemn  kind.  The  thrilling  and  impassioned  tones 
 in  which  he  was  accustomed  to  describe  the  triumphs  of  the 
 Redeemer,  and  the  blessedness  of  His  saints,  can  never  be  for- 
 gotten by  those  who  heard  them.    Indeed,  the  music  of  his 
 
 1  Evangelical  Magazine  for  18 17,  p.  59. 
 
438 
 
 HISTORY  OF  PROTESTANT 
 
 voice  was  of  itself  sufficient  to  rivet  the  attention  of  the  most 
 careless ;  and  when  that  voice  was  exerted  in  proclaiming  the 
 glorious  doctrines  of  the  gospel  in  all  their  fulness  and 
 preciousness,  we  need  not  wonder  that  the  effects  of  his  ministry 
 were  so  remarkable. 
 
 The  venerable  William  Davies,  of  Fishguard,  says — "  I  well 
 remember  Mr.  Davies's  (of  Swansea)  repeated  preaching  tours 
 through  Pembrokeshire,  and  can  never  forget  the  emotions  and 
 deep  feeling  which  his  matchless  eloquence  produced  in  his 
 crowded  congregations  everywhere.  He  had  a  penetrating 
 mind,  a  lively  imagination,  and  a  clear,  distinctive  utterance. 
 He  had  a  remarkable  command  of  his  voice  ;  when  he  led  his 
 hearers  to  Sinai,  he  thundered  out  the  curses  of  the  law  in  such 
 terrific  sounds,  that  almost  every  one  would  feel  himself  ready 
 to  faint  with  fear ;  then  taking  his  stand  on  Calvary,  he  would 
 describe  the  sufferings  of  the  Lamb  of  God  for  the  guilty,  and 
 the  infinite  virtue  of  the  blood  of  sprinkling,  with  such  a  flow  of 
 eloquence,  and  in  the  most  melodious  intonations,  that  his  enrap- 
 tured audience  would  almost  leap  for  joy.  Let  the  following  fact 
 serve  as  an  instance  of  the  remarkable  effect  of  his  preach- 
 ing : — A  captain  of  a  vessel  (who  was  a  member  of  my  church 
 at  Fishguard)  always  attended  at  Ebenezer  Chapel  when  his 
 vessel  would  be  in  Swansea.  One  day  he  asked  another 
 captain,  '  Will  you  go  with  me  next  Sunday  to  Ebenezer  to  hear 
 Mr.  Davies  ?  I  am  sure  he  will  make  you  to  weep  ! '  *  Make 
 me  to  weep  ! '  replied  he,  with  an  oath ;  1 there  is  not  a  preacher 
 in  the  world  who  can  make  me  to  weep.'  However,  he  pro- 
 mised to  go.  They  took  their  seats  in  the  front  of  the  gallery. 
 The  irreligious  captain  for  a  while,  with  a  brazen  countenance, 
 stared  in  the  preacher's  face,  determined  to  defy  everything  he 
 would  say;  but  when  the  master  of  the  assembly  began  to  grow 
 warm,  the  stern  sailor  hung  down  his  head,  and  long  before  the 
 sermon  was  over  he  was  weeping  like  a  child." 
 
 An  elderly  minister,  now  gathered  to  his  fathers,  in  his 
 "  Reminiscences  of  Old  Ministers,"  inserted  in  the  Diwygiwr, 
 says — "  The  Rev.  D.  Davies,  of  Swansea,  was  very  eminent 
 as  a  popular  preacher.  In  his  best  days  he  was  one  of  the 
 chief,  if  not  the  chief,  of  all  the  Welsh  preachers,  in  this 
 
NONCONFORMITY  IN  WALES. 
 
 439 
 
 respect.1  There  was  something  very  striking  in  his  aspect, 
 while  looking  around  upon  the  congregation ;  his  voice  was 
 melodious,  and  every  word  was  uttered  so  audibly,  and  with 
 such  distinctness  from  beginning  to  end,  that  all  could  hear 
 and  understand  the  whole  sermon.  His  fluency  was  remark- 
 able. At  the  Associations  (the  meetings  on  such  occasions 
 are  always  held  in  the  open  air,  weather  permitting)  he  was 
 generally  appointed  to  preach — the  last  of  three,  at  the  ten 
 o'clock  service,  when  the  crowd  was  most  numerous.  As 
 soon  as  he  stood  up  to  give  out  a  verse  of  a  hymn  to  be  sung 
 or  while  repeating  his  text,  some  of  the  people,  who  before 
 had  been  carelessly  or  listlessly  reposing  on  the  ground  in 
 different  parts  of  the  field,  might  be  seen  to  rise ;  and  others 
 descended  from  the  neighbouring  hillocks,  all  eager  to  press 
 forward  towards  the  platform  (on  which  the  ministers  stood). 
 After  this,  signs  of  deep  feeling  were  soon  perceptible,  and 
 spread  generally  throughout  the  assembled  multitude.  On  one 
 such  occasion,  I  remember  that  I  was  standing  near  a  re- 
 spectable and  pious  young  lady  of  my  acquaintance,  from  the 
 English  part  of  Pembrokeshire,  and  I  observed  that  the  tears 
 were  flowing  copiously  down  her  cheeks.  I  was  rather  sur- 
 prised at  this,  as  I  knew  that  she  did  not  understand  the 
 Welsh  language.  When  the  service  was  over  I  asked  her 
 why  she  wept  ?  ' Weep  ! '  exclaimed  she ;  1  how  could  I 
 help  weeping  when  I  saw  all  around  me  in  tears,  and  I  myself 
 could  not  understand  one  word  of  what  was  spoken  ? ' 
 
 "  Public  men  are  gifted  with  different  endowments,  adapted 
 to  the  time  in  which  they  live,  and  to  the  particular  work  to 
 which  they  are  appointed.  Mr.  Davies's  style  of  preaching 
 was  especially  adapted  to  alarm  the  unconverted,  and  to  win 
 them  to  the  love  of  religion  j  and  in  these  respects  he  was 
 made  extensively  useful."  2 
 
 1  "  Perhaps  I  may  be  deemed  too  partial  to  my  own  denomination  in  making 
 such  an  observation.  'What,'  it  may  be  asked,  'shall  be  thought  of  John 
 Elias,  Christmas  Evans,  and  others  ? 1  In  point  of  flowing  eloquence  Davies 
 was  superior  to  every  one  of  them  ;  but  with  regard  to  his  matter,  and  the 
 energy  and  deep  feeling  with  which  he  treated  his  subjects,  Elias,  in  his  best 
 days,  excelled  him." 
 
 2  Diwygiwr  for  1855,  p.  173. 
 
440 
 
 HISTORY  OF  PROTESTANT 
 
 Mr.  Davies  published  a  Quarto  Edition  of  the  Welsh  Bible, 
 with  Explanatory  Notes;  but  he  died  before  the  work  was 
 completed.  The  Notes  on  some  of  the  Epistles  and  the 
 Revelation  were  written  by  Mr.  Davies,  of  Pantteg.  He  also 
 composed  eighty-one  Welsh  hymns,  most  of  which  are  among 
 the  finest  compositions  in  the  language. 
 
 Ebenezer  Morris. 
 
 This  celebrated  preacher  was  the  eldest  son  of  an  equally 
 celebrated  father — David  Morris.  At  the  time  of  his  birth  in 
 1769  his  father  resided  at  Lledrod,  Cardiganshire,  but  a  short 
 time  after  the  family  removed  to  Troedyraur,  in  the  same  county, 
 and  young  Ebenezer  was  educated  at  a  school  kept  in  that 
 parish  by  a  clergyman  named  Davies.  In  the  seventeenth 
 year  of  his  age  he  settled  at  Trecastle,  Breconshire,  where  he 
 kept  a  day  school.  Shortly  after  he  settled  there  he  became 
 the  subject  of  a  deep  religious  impression,  to  which  he  had 
 been  a  stranger  before,  though  brought  up  in  a  decidedly 
 religious  family.  He  joined  the  Calvinistic  Methodist  Society 
 at  that  place,  and  in  about  a  year  after  he  was  urged  by  the 
 brethren  to  commence  preaching.  He  soon  became  very 
 popular  as  a  preacher.  After  the  death  of  his  father  in  1791 
 he  returned  to  his  native  county,  where  he  spent  the  re- 
 mainder of  his  life.  He  was  in  every  respect  a  very  remarkable 
 man.  His  unblemished  character,  his  prudence,  his  dexterity 
 in  the  management  of  difficult  cases  of  church  discipline,  and 
 his  untiring  activity,  elevated  him  to  the  foremost  place  in  the 
 denomination  which  was  favoured  with  his  eminent  service. 
 As  a  preacher  he  had  but  few  equals,  and  no  superior  in  the 
 Welsh  pulpit.  "Those  natural  advantages  and  qualifications 
 which  serve  to  make  a  public  speaker  popular,  Mr.  Morris 
 was  endowed  with  in  extraordinary  variety  and  amplitude. 
 His  voice  was  remarkable  for  its  power,  capability  of  modu- 
 lations and  melody.  His  style  of  speaking  never  failed  to  rivet 
 the  attention  of  all  the  hearers  by  its  diversity,  eloquence, 
 and  energy."  His  popularity  was  such  that  hardly  any  place 
 of  worship  in  Wales  was  large  enough  to  contain  the  multitudes 
 
NONCONFORMITY  IN  WALES. 
 
 441 
 
 who  flocked  to  hear  him  everywhere  throughout  South  and 
 North  Wales. 
 
 After  a  life  of  remarkable  activity  and  usefulness,  this  good 
 man  died  in  the  full  enjoyment  of  the  consolation  of  the 
 gospel,  which  he  preached  with  extraordinary  power  and  effect 
 for  about  thirty-seven  years.  He  died,  after  a  few  weeks' 
 suffering  from  pulmonary  consumption,  August  15,  1825,  and 
 was  followed  to  his  grave  by  a  vast  concourse  of  devout  and 
 weeping  friends.  His  name  is  to  this  day  a  household  word 
 in  Wales. 
 
 David  Davies,  of  Castellhowell. 
 
 This  celebrated  person  was  born  at  Goetre  Isaf,  near  Lam- 
 peter, Cardiganshire,  in  the  year  1745.  His  parents  were 
 eminently  religious  persons,  and  members  of  the  Independent 
 church  at  Cilgwyn,  then  under  the  pastoral  care  of  the  ex- 
 cellent Philip  Pugh.  Mr.  Davies  attributes  his  first  religious 
 impressions  to  his  father's  prayers  in  the  family,  and  the 
 affecting  sermons  of  his  venerable  pastor.  He  says  that  he 
 began  rto  pray  with  deep  earnestness  in  the  eighth  or  ninth 
 year  of  his  age.  He  had  a  strong  desire  from  his  childhood 
 to  be  a  minister  of  the  gospel.  In  the  year  1758  he  was 
 placed  under  the  instruction  of  his  relative,  Mr.  Joshua 
 Thomas,  of  Leominster,  where  he  continued  for  a  year  and 
 a  half.  The  pious  instructions  and  holy  example  of  that 
 excellent  minister  greatly  deepened  the  impressions  of  the 
 evil  of  sin  and  the  beauty  of  holiness  on  the  tender  mind  of 
 his  pupil.  After  his  return  from  Leominster,  he  spent  some 
 time  at  a  Grammar  school  at  Llanybyther,  and  afterwards  at 
 the  school  of  Mr.  T.  Lloyd,  vicar  of  Llangeler.  In  the  year 
 1765  he  was  admitted  to  the  academy  at  Caermarthen,  then 
 under  the  presidency  of  Dr.  Jenkin  Jenkins.  While  there  he 
 lost,  according  to  his  own  testimony,  most  of  the  religious 
 impressions  of  which  he  had  been  subject  from  his  eighth 
 year.  It  is  probable  also  that  there  he  imbibed  those  loose 
 and  indefinite  doctrinal  notions  which  he  retained  to  the 
 close  of  his  life.  It  is  impossible  to  say  what  was  his  creed. 
 By  some  he  is  reckoned  among  the  Arminians,  while  others 
 
442 
 
 HISTORY  OF  PROTESTANT 
 
 assert  that  he  was  an  Arian,  if  not  a  Unitarian.  In  a  letter 
 to  a  friend  he  says,  "lam  perfectly  satisfied  in  my  own  mind 
 that  Dr.  Priestly,  and  others  of  his  party,  may  be  good  and 
 pious  Christians ;  I  have  also  the  same  opinion  of  John 
 Calvin,  Dr.  Crisp,  and  their  disciples.  I  would  cheerfully  sit 
 in  the  same  communion  with  them,  with  the  delightful  hope 
 of  being  in  their  company  for  ever  in  heaven."  It  appears 
 that  he  laid  not  the  least  stress  upon  a  man's  sentiments.  He 
 associated  more  with  the  Arians  and  Unitarians  than  he  did 
 with  the  orthodox  party,  probably  because  that  party  would 
 not  associate  with  him  on  account  of  the  indefiniteness  of  his 
 creed. 
 
 Soon  after  leaving  the  academy,  Mr.  Davies  settled  as 
 co-pastor  with  Mr.  David  Lloyd  at  Llwynrhydowen,  Penrhiw, 
 and  other  places,  in  Cardiganshire.  He  was  ordained  July  15, 
 1773.  On  the  15th  of  December,  1775,  he  married  Miss  Anne 
 Evans,  of  Voelallt,  Ciliau-Aeron,  and  some  time  after  took  up 
 his  residence  at  Castellhovvell,  where  he  spent  the  remainder 
 of  his  days.  Here  he  opened  a  classical  school,  and  soon 
 became  the  most  celebrated  and  successful  teacher  of  youth 
 in  the  Principality.  The  gentry,  as  well  as  the  farmers,  sent 
 their  sons  to  his  school.  A  vast  number  of  young  men,  who 
 rose  to  positions  of  importance  and  eminence  in  both  the 
 church  and  the  world,  were  indebted  to  him  for  laying  the 
 foundation  of  their  greatness.  Most  of  the  clergy,  as  well  as 
 the  Dissenting  ministers,  of  that  part  of  the  Principality  were 
 educated  under  him.  Dr.  Horsley,  when  he  became  Bishop 
 of  St  David's,  felt  mortified  to  find  that  a  Nonconforming 
 minister  was  the  most  celebrated  tutor  in  the  whole  diocese, 
 and  to  give  vent  to  his  spleen  he  gave  out  that  he  would  not 
 ordain  any  of  Mr.  Davies's  pupils :  that  possibly  affected 
 his  school  to  some  extent,  but  the  Nonconformist's  character  as 
 a  tutor  was  now  too  well  established  for  the  Bishop's  bigotry 
 to  render  it  any  material  damage. 
 
 Bishop  Horsley,  with  all  his  superior  talents  and  learning, 
 was  the  slave  of  bigotry  and  narrow-mindedness.  Expecting 
 a  general  election  to  take  place  soon,  he  addressed  the  follow- 
 ing circular  letter  to  the  clergy  of  his  diocese  : — 
 
NONCONFORMITY  IN  WALES. 
 
 443 
 
 u  Rev.  Sir, — Sir  William  Mansell  has  declared  himself  a 
 candidate  to  represent  the  borough  of  Caermarthen  in  the 
 next  parliament.  I  cannot  refrain  from  declaring  that  he  has 
 my  heartiest  good  wishes.  Mr.  Phillips,  the  present  member, 
 has  received  the  thanks  of  the  Dissenters  for  the  part  he  took 
 in  the  last  attempt  to  overthrow  our  ecclesiastical  constitution 
 by  the  repeal  of  the  Corporation  and  Test  Acts.  By  this  it  is 
 easy  to  guess  what  part  he  is  likely  to  take  in  any  future  at- 
 tempt for  the  same  purpose.  I  hope  that  I  shall  not  have  the 
 mortification  to  find  a  single  clergyman  in  my  diocese  who 
 will  be  so  false  to  his  own  character,  and  his  duty  to  the 
 Established  Church,  as  to  give  his  vote  for  any  man  who  has 
 discovered  such  principles. — I  am,  rev.  sir,  your  affectionate 
 brother  and  faithful  servant, 
 
 "  Samuel  St.  David's. 
 "  Abergwillv,  2 \th  August,  1787." 
 
 As  a  peer  he  had  no  legal  right  to  interfere  with  the  election 
 of  members  to  the  House  of  Commons,  but  being  a  deter- 
 mined political  Churchman  he  disregarded  the  law  and  the 
 dictates  of  true  Christian  feeling,  in  order  to  keep  a  large  and 
 an  inoffensive  class  of  his  fellow-countrymen  in  the  chains  of 
 an  iniquitous  law  as  long  as  he  could. 
 
 After  a  life  of  extraordinary  usefulness,  especially  in  the 
 capacity  of  schoolmaster,  Mr.  Davies  died  at  the  advanced  age 
 of  82,  July  3,  1827. 
 
 He  was  a  celebrated  poet.  His  translation  of  Grars  Elegy 
 is  incomparably  superior  to  the  original.  He  published  a 
 volume  of  his  poetical  compositions  in  1S22,  under  the  title, 
 a  Telyn  Dewi,"  i.e.,  David's  Harp.  It  has  since  passed  through 
 three  or  four  editions.  This,  and  a  translation  of  Scougal's 
 "  Life  of  God  in  the  Soul  of  Man,"  are,  we  believe,  his  only 
 contributions  to  Welsh  literature. 
 
 A  more  benevolent,  kind-hearted,  and  inoffensive  man  than 
 Davies,  of  Castellhowell,  never  lived.  He  was  the  very  soul 
 of  kindness  and  fine  feeling."  His  fear  of  wounding  the  feel- 
 ings of  his  fellow-men  was  probably  the  reason  why  he  was 
 always  so  cautious  not  to  introduce  any  controverted  points 
 
444 
 
 HISTORY  OF  PROTESTANT 
 
 into  his  sermons ;  for  which  his  Unitarian  biographer  blames 
 him,  taking  for  granted,  we  suppose,  that,  had  he  preached  on 
 any  doctrinal  subject,  his  views  would  have  been  favourable 
 to  Unitarianism.  Mr.  Davies  had  three  sons  in  the  ministry, 
 among  the  Unitarians — Mr.  David  Davies,  of  Neath,  Mr. 
 Timothy  Davies,  of  Evesham,  and  Mr.  Thomas  Davies  his 
 youngest  son. 
 
 Ebenezer  Richard. 
 
 This  most  estimable  minister  was  the  eldest  son,  by  his 
 second  wife,  of  Mr.  Henry  Richard,  a  useful  and  acceptable 
 preacher  in  the  Calvinistic  Methodist  connexion  for  sixty 
 years.  Ebenezer  was  born  at  Trefin,  a  small  village  in  Pem- 
 brokeshire, December  5,  1781.  He  was  brought  up  from  his 
 infancy  in  the  nurture  and  admonition  of  the  Lord.  In  the 
 fifteenth  year  of  his  age  he  was  admitted  to  the  Lord's  Supper. 
 About  his  eighteenth  or  nineteenth  year  he  left  his  father's 
 house,  and  opened  a  day  school  at  Dinas,  a  village  between 
 Fishguard  and  Newport.  Some  time  after  settling  there,  he 
 became  the  subject  of  very  deep  and  painful  convictions  of  sin. 
 His  mental  agony  so  increased  day  after  day,  that  both  the 
 health  of  his  body  and  the  sanity  of  his  mind  were  nearly 
 upset.  He  was  obliged  to  give  up  the  school,  and  return  to 
 his  parents.  For  several  days  he  endeavoured  to  satisfy  his 
 conscience,  and  the  demands  of  God's  law,  by  going  about  to 
 establish  his  own  righteousness.  Fastings,  prayers,  and  painful 
 penances  were  repeatedly  tried  in  vain.  At  length  a  sudden 
 light  on  the  gospel  plan  of  justification  shmed  into  his  mind, 
 and  he  found  peace  in  believing.  Referring  to  the  night  when 
 his  happy  deliverance  occurred,  he  remarks  : — "July  1,  1801. 
 This  night  was  the  most  awful  in  my  life,  but  I  hope  that  it 
 was  the  beginning  of  an  endless  day  to  me." 
 
 The  storm  being  over,  he  returned  to  Dinas,  and  resumed 
 his  school.  Though  before  a  strictly  moral  character,  his 
 friends  there,  on  his  return  to  them,  observed  a  marked  change 
 in  him.  The  heavenliness  of  his  experience,  and  the  unction 
 which  characterized  his  public  prayers,  led  his  religious  friends 
 
NONCONFORMITY  IN  WALES. 
 
 445 
 
 to  expect  that  he  would  soon  be  called  to  occupy  a  public  and 
 an  important  sphere  in  the  Church  of  Christ. 
 
 In  compliance  with  the  urgent  request  of  the  society  at 
 Dinas,  he  commenced  preaching,  and  was  soon  after,  accord- 
 ing to  the  regulations  of  the  connexion,  examined  at  the 
 monthly  meeting  of  the  county  Association,  and  admitted  to 
 be  a  regular  preacher.  The  venerable  Jones,  of  Llangan,  re- 
 marked to  a  friend  respecting  him  and  his  brother,  Mr.  Thomas 
 Richard,  who  had  commenced  preaching  soon  after  him, 
 "  Those  two  boys  preach  like  two  angels." 
 
 In  1806,  Mr.  Richard  settled  in  the  family  of  Major  Bowen, 
 Llwynygwair,  who  then  resided  at  Cardigan,  as  private  tutor 
 to  that  gentleman's  children.  He  lived  happily  in  that  pious 
 family  for  three  years,  and  was  eminently  useful  in  the  town 
 and  the  surrounding  country.  In  the  year  1809  he  married 
 Mary,  daughter  of  Mr.  W.  Williams,  of  Tregaron,  and  then 
 removed  to  that  place,  which  he  made  his  home  for  the  re- 
 maining years  of  his  life. 
 
 Mr.  Richard  was  one  of  the  thirteen  Methodist  preachers 
 ordained  at  Llandilo,  August  8,  181 1,  and  he  was  the  youngest 
 of  the  number.  In  18 10  he  was  appointed  the  secretary  of  the 
 county  Association;  and  in  18 13,  according  to  the  advice  of 
 Mr.  Charles,  of  Bala,  he  was  elected  secretary  of  the  General 
 Association  of  the  connexion  in  South  Wales.  He  discharged 
 the  arduous  duties  of  that  responsible  office  with  consummate 
 skill,  and  to  the  entire  satisfaction  of  all  to  the  day  of  his 
 death. 
 
 Several  years  previous  to  his  decease  he  had  become  very 
 corpulent,  notwithstanding  his  rigidly  abstemious  habits  and 
 incessant  labours.  His  corpulence  brought  on  a  kind  of 
 lethargy,  repeated  attacks  of  which  threatened  his  life ;  and  on 
 the  9th  of  March,  1837,  it  proved  fatal,  very  unexpectedly  to 
 his  family  and  friends. 
 
 Ebenezer  Richard  was  one  of  the  most  extensively  useful 
 and  influential  ministers  in  the  Principality.  Few  men  in  any 
 age  have  exhibited  a  more  happy  combination  of  a  greater 
 variety  of  useful  gifts,  natural  and  acquired.  He  was  most 
 amiable  and  yet  resolute ;  ardently  pious,  without  the  least 
 
446 
 
 HISTORY  OF  PROTESTANT 
 
 tincture  of  sanctimoniousness ;  always  affecting  as  a  preacher, 
 and  at  times  quite  overpowering;  remarkably  skilful  and 
 prudent  as  chief  manager  of  the  affairs  of  the  connexion,  and 
 incessantly  diligent  in  the  performance  of  his  various  duties. 
 
 He  was  one  of  the  first  and  the  principal  instrument  in 
 establishing  Sunday  schools  in  South  Wales.  All  the  other 
 denominations,  as  well  as  his  own,  are  now  reaping  the 
 abundant  fruits  of  his  labour  in  that  department  of  Christian 
 usefulness. 
 
 The  extent  and  variety  of  this  excellent  minister's  labours 
 are  astonishing.  His  sons,  in  their  interesting  memoirs  of  their 
 father,  have  given  from  *his  diaries  the  following  account  of  the 
 work  which  he  performed  in  the  last  twenty-two  years  of  his 
 life  :— 
 
 The  number  of  times  he  preached        .       .  7,048 
 ,,  „  „       administered  the 
 
 Lord's  Supper         .....  1,360 
 „  ,,  „  administered  Baptism  824 
 
 The  public  meetings  he  attended  .  .  651 
 The  miles  he  travelled         .  59>°92 
 
 Mr.  Richard  was  a  most  firm  and  conscientious  Noncon- 
 formist, and  in  that  respect  was  far  in  advance  of  his  Calvinistic 
 Methodist  brethren  generally,  whose  Nonconformity  forty  years 
 ago  arose  more  from  circumstances  than  from  conscience. 
 Soon  after  the  separation  of  the  connexion  from  the  Established 
 Church,  determined  efforts  were  made  to  induce  him  to  receive 
 episcopal  ordination,  which  he  resolutely  refused. 
 
 The  well-known  and  universally  respected  Henry  Richard, 
 secretary  of  the  Peace  Society,  is  a  son  worthy  of  such  a  father 
 as  Ebenezer  Richard. 
 
 John  Jenkins,  D.D. 
 
 This  extraordinary  person  is  one  of  the  most  remarkable 
 instances  of  self-educated  men.  He  was  born  in  the  parish  of 
 Llangynider,  Breconshire,  November  28,  1779.  His  father 
 being  only  a  labourer,  with  a  family  of  seven  children  depen- 
 
NONCONFORMITY  IN  WALES. 
 
 447 
 
 dent  upon  him,  could  give  them  no  advantages  of  education 
 whatever.  John  Jenkins  never  spent  a  day  at  school  in  his 
 life,  and  was  in  the  fifteenth  year  of  his  age  when  he  began  to 
 learn  the  alphabet.  He  was  then  a  farmer's  servant  in  His 
 native  parish.  His  employer  was  a  good  reader,  and  a  regular 
 attendant  on  the  ministry  of  the  Antipasdobaptist  ministers, 
 who  preached  in  the  neighbourhood  occasionally.  At  that 
 time  Mr.  Morgan  John  Rees,  of  Pontypool,  visited  Llangynider, 
 among  other  places,  to  urge  the  inhabitants  to  set  up  Sunday 
 and  week-night  schools,  for  the  benefit  of  the  neglected  work- 
 ing classes.  Mr.  Rees  had  also  prepared  suitable  school  books 
 in  the  Welsh  language ;  John  Jenkins  bought  one  of  them  for 
 threepence,  and  after  receiving  a  few  lessons  at  a  night  school 
 set  up  in  the  parish,  he  learnt  to  read  the  Welsh  Bible.  On 
 the  29th  of  November  he  was  admitted  to  the  communion  of 
 the  Antipaedobaptist  church  at  Llanwenarth.  In  the  21st 
 year  of  his  age  he  began  to  exercise  his  gifts  as  a  preacher. 
 He  was  at  that  time  working  in  the  mine  at  Sirhowy.  Being 
 for  some  days  disabled  by  a  sore  leg  from  following  his  employ- 
 ment, he  requested  a  fellow-lodger  to  write  a  copy  for  him,  that 
 he  might  learn  the  art  of  writing.  Though  he  had  never  used 
 a  pen  before,  he  became  in  one  day  able  to  write  such  a  hand 
 that  others  could  easily  read.  In  the  twenty-second  year  of 
 his  age  he  married  a  widow,  with  a  family,  who  at  once  became 
 dependent  upon  the  labour  of  his  hands.  He  worked  hard  on 
 weekdays,  and  every  Sabbath  preached  two  or  three  times  to 
 different  congregations,  often  walking  fifteen  or  twenty  miles  to 
 and  from  the  places  where  he  had  to  preach. 
 
 On  the  2 1  st  of  May,  1806,  he  was  ordained  to  the  pastoral 
 office  over  the  newly-formed  church  at  Llangynider  •  but  he 
 had  still  to  follow  his  secular  employment,  as  the  remuneration 
 which  he  received  from  the  church  scarcely  amounted  to  three 
 pounds  a  year.  In  the  year  1808  he  accepted  an  invitation 
 from  the  ancient  church  at  Hengoed,  Glamorganshire.  His 
 salary  there,  again,  did  not  for  some  years  exceed  £16  a  year, 
 so  that  he  had  to  work  for  the  support  of  his  family.  Soon 
 after  his  removal  to  Hengoed  he  began  to  write  a  Body  of 
 Divinity,  which  was  published  in  one  octavo  volume  in  181 1. 
 
448 
 
 HISTORY  OF  PROTESTANT 
 
 This  work,  considering  the  disadvantages  under  which  the 
 author  laboured,  is  an  extraordinary  performance.  He  began 
 in  the  year  1817  to  write  his  Commentary  on  the  Bible,  which 
 he  finished  in  1831.  The  work  was  published  in  three  large 
 quarto  volumes.  It  is  throughout  characterized  by  sound 
 common  sense,  and  nowhere  disfigured  by  strange  and  extra- 
 vagant views.  He  also  published,  from  time  to  time,  a  large 
 number  of  essays  on  different  religious  subjects.  In  1852  the 
 University  of  Lewisburgh,  America,  conferred  upon  him  the 
 honorary  degree  of  Doctor  of  Divinity— -an  honour  never  more 
 deservedly  bestowed.  This  excellent  man  finished  his  re- 
 markably active,  useful,  and  successful  career  on  June  5,  1853, 
 in  the  74th  year  of  his  age. 
 
 Dr.  Jenkins  was  unquestionably  one  of  the  brightest  orna- 
 ments of  the  Antipsedobaptist  denomination  in  Wales,  and  an 
 honour  to  the  Nonconforming  body  at  large.    The  difficulties 
 through  which  he  worked  his  way  are  almost  without  a  parallel. 
 Though  rigidly  zealous  for  his  peculiar  views  of  baptism,  and 
 at  times  indiscreetly  obtruding  them  on  the  public,  yet  his 
 generally  unassuming  and  agreeable  behaviour,  the  spotless 
 purity  of  his  character,  his  sterling  worth,  and  undoubted 
 sincerity,  endeared  him  to  the  best  men  of  all  denominations. 
 As  a  preacher  he  was  always  acceptable  and  edifying,  and  often 
 remarkably  affecting.    In  doctrine  he  was  a  high  Calvinist,  of 
 Dr.  Gill's  school.    His  Autobiography,  with  additions  by  his 
 sons,  is  a  most  interesting  work.    Dr.  Jenkins  had  four  sons, 
 two  of  whom  died  lately,  Mr.  John  Jenkins,  a  missionary 
 among  the  Bretons  in  France,  and  Mr.  Llewelyn  Jenkins,  a 
 respectable  merchant,  and  a  lay  preacher  in  his  late  father's 
 church. 
 
 Hugh  Hughes, 
 
 An  eminently  useful  Wesleyan  minister,  was  born  in  the 
 parish  of  Llanor,  near  Pwllheli,  Caernarvonshire,  September  14, 
 1778.  His  parents  were  members  of  the  Calvinistic  Methodist 
 connexion  until  the  beginning  of  the  present  century,  when 
 they  joined  the  Wesleyans.  Their  son,  though  religiously 
 educated,  spent  the  first  twenty-seven  years  of  his  life  in  an 
 
NONCONFORMITY  IN  WALES. 
 
 449 
 
 unconverted  state.  He  was  by  occupation  a  gardener.  While 
 in  the  employ  of  a  gentleman  near  Liverpool,  in  1805,  he 
 accompanied  his  brother — who  had  come  from  Wales  to  visit 
 him,  and  was  then  a  local  preacher — to  the  Welsh  Wesleyan 
 chapel  in  that  town.  From  that  time  he  became  a  regular 
 attendant,  and  soon  joined  the  Society.  He  commenced 
 preaching  October  24,  1806,  and  in  the  following  year  was 
 appointed  by  the  Conference  to  be  one  of  the  travelling 
 preachers  on  the  circuit  of  Dolgellau.  From  that  time  to  the 
 year  1843,  when  his  health  failed,  he  exercised  his  ministry 
 with  remarkable  acceptance  and  success,  chiefly  in  South 
 Wales.  He  filled  the  responsible  office  of  chairman  of  the 
 Second  South  Wales  district  for  fourteen  years.  In  the  year 
 1834  he  was  chosen  one  of  the  "legal  hundred" — an  honour 
 never  before  conferred  on  a  Welsh  minister.  His  mind  in  the 
 latter  years  of  his  life  was  in  a  remarkably  heavenly  frame.  He 
 died  triumphantly  at  his  residence  at  Caermarthen,  on  the  17  th 
 of  December,  1855,  in  the  78th  year  of  his  age. 
 
 Hugh  Hughes  was  an  exceedingly  amiable  and  inoffensive 
 man,  respected  by  all  who  knew  him.  He  was  always  on 
 friendly  terms  with  his  brethren  of  other  denominations. 
 Though  not  endowed  with  extraordinary  preaching  talents,  few 
 ministers,  if  any,  in  his  own  or  the  other  sections  of  the  Chris- 
 tian Church,  have  been  more  signally  useful  than  he.  He 
 translated  some  portions  of  Wesley's  "  Notes  on  the  New 
 Testament  "  into  Welsh  ;  published  several  pamphlets,  and  was 
 for  some  time  editor  of  the  "  Eurgrawn  Wesleyaidd."  His 
 Autobiography,  edited  by  his  son-in-law,  Mr.  Isaac  Jenkins,  is. 
 a  most  instructive  and  entertaining  work. 
 
 We  deeply  regret  that  we  cannot  afford  space  for  more  than 
 a  bare  catalogue  of  the  names  of  several  other  eminent  ministers 
 of  this  period.  John  Griffiths,  of  Caernarvon  ;  Griffith  Hughes, 
 of  Groeswen;  William  Jones,  of  Bridgend;  James  Griffiths,  of 
 St.  David's ;  David  Morgan,  of  Llanfyllin,  and  Michael  Jones, 
 of  Bala,  among  the  Independents;  David  Charles,  John 
 Evans,  of  Llwynyffortun ;  Thomas  Jones,  of  Denbigh ;  and 
 John  Jones,  of  Talysarn,  among  the  Calvinistic  Methodists ; 
 Joseph  Harries,  of  Swansea ;  John  Philip  Davies,  of  Tredegar  : 
 
 30 
 
45o  HISTORY  OF  PROTESTANT 
 
 .  Francis  Hiley,  of  Llanwenarth,  &c,  among  the  Antipaedo- 
 baptists  ;  were  all  men  of  brilliant  talents,  extensive  usefulness, 
 and  national  celebrity. 
 
 The  following  Tables  will  furnish  our  readers  with  a  tolerably 
 correct  view  of  the  present  state  and  numerical  strength  of  the 
 four  leading  denominations  in  Wales  : — 
 
 THE  INDEPENDENTS. 
 
 The  statistics  of  this  denomination  have  not  been  collected  since  the  year 
 l7iS  till  the  beginning  of  this  year  (1861).  In  January  last  we  addressed  a 
 circular  letter  to  every  church  throughout  Wales-Monmouthshire  included- 
 and  to  every  Welsh  church  in  England,  and  succeeded  in  obtaining  replies 
 from  them  all,  without  a  single  exception.  The  result  of  our  inquiries  is  as 
 follows  :— 
 
 County. 
 
 Chapels. 
 
 Ministers. 
 
 Lay 
 Preachers 
 
 Anglesea   
 
 Caernarvon 
 
 36 
 
 is 
 
 19 
 
 67 
 
 32 
 
 40 
 
 Merioneth  
 
 46 
 
 16 
 
 18 
 
 Denbigh   
 
 43 
 
 22 
 
 26 
 
 Flint   
 
 32 
 
 16 
 
 13 
 
 Montgomery  ... 
 
 66 
 
 26 
 
 16 
 
 Radnor   
 
 9 
 
 6 
 
 6 
 
 Brecknock  
 
 38 
 
 22 
 
 13 
 
 Monmouth  
 
 61 
 
 40 
 
 38 
 
 Glamorgan  
 
 142 
 
 88 
 
 123 
 
 Caermarthen  ... 
 
 78  1 
 
 40 
 
 57 
 
 Pembroke  
 
 63 
 
 32 
 
 22 
 
 Cardigan   
 
 55 
 
 23 
 
 28 
 
 Welsh  Churches 
 
 in  England    . . . 
 
 30 
 
 1  14 
 
 12 
 
 Total   
 
 766 
 
 1  390 
 
 431 
 
 Members 
 or  Commu- 
 nicants. 
 
 Attendants 
 at  the  Sab- 
 aath  Schools 
 
 3587 
 
 3204 
 
 7095 
 
 6417 
 
 3611 
 
 338o 
 
 3517 
 
 4604 
 
 1648 
 
 2299 
 
 4189 
 
 4673 
 
 436 
 
 644 
 
 3775 
 
 3477 
 
 7459 
 
 8042 
 
 23821 
 
 24228 
 
 15774 
 
 11881 
 
 8228 
 
 7092 
 
 1 1658 
 
 6505 
 
 2849 
 
 2319 
 
 97647 
 
 !  88765 
 
 The  schoolrooms  and  other  preaching  places,  which  amount  to  about  one 
 hundred,  are  not  included  in  the  above  number  of  chapels.  . 
 
 «  Several  chapels  in  this  county  are  reckoned  with  the  adjoining  counties  of 
 Cardigan,  Pembroke,  and  Glamorgan— being  connected  with  the  Associations 
 of  those  counties. 
 
NONCONFORMITY  IN  WALES. 
 
 451 
 
 THE  CALVIXISTIC  METHODISTS. 
 We  give  the  statistics  of  this  body  from  their  own  organ,  the  Dyddiadur 
 Mcihodistiaidd,  for  1861.    The  returns  of  course  were  made  in  the  previous 
 year. 
 
 County. 
 
 Chapels. 
 
 Ministers. 
 
 Lay 
 Preachers 
 
 Members 
 or  Commu- 
 nicamts. 
 
 Attendants 
 at  the  Sab- 
 bath Schools 
 
 Hearers, 
 exclusive  of 
 Members. 
 
 Anglesea   
 
 71 
 
 21 
 
 14 
 
 10932 
 
 1 1083 
 
 14084 
 
 Caernarvon 
 
 in 
 
 48 
 
 20 
 
 15478 
 
 22913 
 
 27500 
 
 95 
 
 26 
 
 28 
 
 °7°3 
 
 13776 
 
 Denbigh   
 
 75 
 
 14 
 
 23 
 
 4700 
 
 10500 
 
 14000 
 
 Flint   
 
 76 
 
 15 
 
 21 
 
 602  r 
 
 11671 
 
 16047 
 
 Montgomery  ... 
 
 107 
 
 20 
 
 27 
 
 4046 
 
 1 1290 
 
 1 2 IOO 
 
 Brecknock  
 
 37 
 
 17 
 
 8 
 
 1700 
 
 3050 
 
 43OO 
 
 Monmouth  
 
 35 
 
 12 
 
 12 
 
 2199 
 
 3620 
 
 7OOO 
 
 Glamorgan 
 
 99 
 
 25 
 
 31 
 
 9378 
 
 13675 
 
 I7OOO 
 
 Caermarthen  ... 
 
 68 
 
 23 
 
 6263 
 
 8054 
 
 IOOOO 
 
 Pembroke  
 
 39 
 
 22 
 
 \l 
 
 2600 
 
 3000 
 
 6000 
 
 Cardigan   
 
 66 
 
 29 
 
 19 
 
 13565 
 
 16300 
 
 17000 
 
 Welsh  Churches 
 
 in  England  ... 
 
 53 
 
 31 
 
 16 
 
 49i3 
 
 6318 
 
 "835 
 
 Total   
 
 937 
 
 296 
 
 254 
 
 90560 
 
 135250 
 
 174668 
 
 THE  ANTIP.EDOBAPTISTS. 
 
 The  statistics  of  this  denomination,  according  to  Dyddiadur  y  Bcdyddwyr 
 for  1861,  by  Mr.  T.  E.  James,  of  Neath,  stands  thus  : — 
 
 Anglesea  ... 
 
 32 
 
 6 
 
 15 
 
 2876 
 
 3085 
 
 No  returns 
 
 Caernarvon 
 
 25 
 
 11 
 
 12 
 
 1642 
 
 1259 
 
 Merioneth 
 
 and; 
 
 Denbigh ... 
 
 ... 
 
 54 
 
 26 
 
 25 
 
 398i 
 
 4347 
 
 Flint   
 
 ... 
 
 13 
 
 9 
 
 4 
 
 639 
 
 909 
 
 M  ontgomery,1 
 
 Radnor, 
 
 and 
 
 No 
 
 No 
 
 Brecknock 
 
 ... 
 
 62 
 
 40 
 
 J5 
 
 returns. 
 
 returns. 
 
 1 1 
 
 Monmouth 
 
 ... 
 
 70 
 
 5i 
 
 3i 
 
 9569 
 
 7261 
 
 Glamorgan 
 
 107 
 
 79 
 
 89 
 
 15335 
 
 14319 
 
 1 1 
 
 Caermarthen 
 
 58 
 
 47 
 
 19 
 
 6498 
 
 4775 
 
 1  • 
 
 Pembroke  ... 
 
 63 
 
 4i 
 
 14 
 
 8678 
 
 5266 
 
 >> 
 
 Cardigan  ... 
 
 22 
 
 12 
 
 10 
 
 1685 
 
 1232 
 
 »» 
 
 Total  ... 
 
 506 
 
 322 
 
 234 
 
 50903 
 
 42453 
 
 THE  WES  LEY  AN  METHODISTS. 
 The  numerical  strength  of  this  body  in  the  Principality,  including  Monmouth- 
 shire and  a  few  Welsh  congregations  in  England,  according  to  the  returns 
 published  in  the  Minutes  of  the  Conference  for  i860,  and  the  Dyddiadur 
 Wcsleyiadd  for  1859,  is  as  follows  : — 
 
 Chapels  and  other  Preaching  Places  ...  ...  533 
 
 Ordained  Ministers        ...          ...  ...  ...  64 
 
 Local  Preachers            ...          ...  ...  ...  500 
 
 Communicants             ...         ...  ...  ...  24395 
 
45  2 
 
 HISTORY  OF  PROTESTANT 
 
 Among  the  minor  sects,  the  Primitive  Methodists  are  the 
 most  numerous.  There  are  about  one  hundred  congregations 
 of  this  denomination  in  the  thirteen  counties.  Most  of  them 
 are  small.  The  aggregate  of  the  attendance  may  be  from  ten 
 to  twelve  thousand. 
 
 The  Wesleyan  Association,  the  New  Connexion,  the  Bible 
 Christians,  and  the  Wesleyan  Reformers  have  forty-eight  small 
 congregations,  most  of  which  are  in  North  Wales  and  Mon- 
 mouthshire. 
 
 The  Unitarians  have  thirty  congregations — all  in  South 
 Wales.  About  five  or  six  thousand  of  the  population  of  the 
 Principality  may  be  reckoned  as  belonging  to  this  body.  The 
 Quakers,  or  Friends,  who  were  in  former  ages  comparatively 
 numerous  in  Wales,  are  at  present  the  smallest  of  all  the 
 Nonconforming  bodies.  Their  meeting-houses  are  not  above 
 seven  in  number,  and  the  attendants  do  not  exceed  six  or 
 seven  hundred  persons  ;  but  there  are  among  them  some  of 
 the  most  active  and  philanthropic  individuals  in  the  Prin- 
 cipality. 
 
 To  enable  the  reader  to  see  at  one  glance  the  gradual 
 progress  of  Nonconformity  in  the  Principality  during  the  last 
 hundred  and  fifty  years,  we  give  the  number  of  Congregations 
 at  five  different  periods. 
 
 1716.  1742.  J775-  1816.  1861. 
 
 no.         IQ5-1  171.  993.  2927. 
 
 The  Welsh  are  now  emphatically  a  nation  of  Nonconformists. 
 The  bulk  of  the  very  small  minority,  who  make  up  the  congre- 
 gations of  the  Established  Church,  are  emigrants  from  England, 
 and  some  Anglicized  Welshmen. 
 
 Desperate  efforts  were  made  by  Churchmen  in  former  ages 
 to  crush  Nonconformity  by  persecution.  In  the  present  age 
 they  have  changed  their  policy,  and  attempt  to  accomplish  the 
 same  thing  by  means  of  National  or  Church  schools.  Enor- 
 mous sums  have  been  and  are  still  voted  by  the  Commitee  of 
 Council  on  Education  towards  the  establishment  and  support 
 
 1  The  branch  congregations  and  preaching  stations  are  not  included  in  this 
 number. 
 
NONCONFORMITY  IN  WALES. 
 
 453 
 
 of  such  schools  in  districts  where  hardly  any  but  the  children 
 of  Nonconformists  could  be  expected  to  attend  them.  Time 
 will  tell  whether  a  body  of  schoolmasters  will  succeed  in 
 accomplishing,  in  the  nineteenth  century,  what  hosts  of  clergy- 
 men, by  preaching  persecution  and  heading  violent  mobs,  and 
 a  large  number  of  furious  magistrates  by  inflicting  heavy  fines, 
 imprisonments,  and  various  other  punishments,  have  utterly 
 failed  to  accomplish  in  the  seventeenth  and  eighteenth  cen- 
 turies. 
 
 The  present  attitude  of  Churchmen  and  Nonconformists  in 
 Wales  towards  each  other  is  extremely  disagreeable.  Church- 
 men, with  many  honourable  exceptions  among  the  laity  and 
 some  among  the  clergy,  regard  the  prevalence  of  Noncon- 
 formity as  a  great  evil,  and  consequently  keep  aloof  from  their 
 Nonconforming  neighbours,  and  refuse  to  co-operate  with  them 
 in  the  promotion  of  any  benevolent  or  philanthropic  scheme : 
 the  Nonconformists,  on  the  other  hand,  consider  it  as  the 
 greatest  blessing  ever  conferred  upon  the  Welsh  nation,  and 
 regard  the  connection  of  the  Episcopal  Church  with  the  State 
 as  the  real  source  of  all  the  persecutions  which  have  disgraced 
 former  ages,  and  of  most  of  the  bigotry,  ill-feeling,  and  religious 
 jealousies  which  disgrace  the  present  age.  The  contents  of  the 
 foregoing  pages  may  enable  the  impartial  reader  to  decide  which 
 of  the  two  opinions  is  the  correct  one. 
 
CHAPTER  VII. 
 
 FROM  A.D.   l86l  TO  A.D.  1882. 
 
 No  stirring  events  to  be  recorded — Chapel-building — Denominational  Unions 
 — The  Calvinistic  Methodists — The  Baptists — The  Congregationalists — 
 English  Services — The  Statistics  of  the  Welsh  Nonconformists — Biographi- 
 cal Sketches — T.  Aubrey,  Henry  Rees,  David  Rees,  David  Howells,  W. 
 Ambrose,  David  Williams,  J.  Prichard,  D.D.,  Isaac  Jenkins,  John  Parry, 
 D.D.,  Thomas  Thomas,  D.D. 
 
 |HE  history  of  the  Nonconforming  churches  of  Wales 
 during  the  last  twenty-one  years  has  not  been 
 signalized  by  any  instances  of  cruel  persecutions 
 stirring  doctrinal  and  ritualistic  controversies,  or 
 any  widespread  revival  of  religion,  such  as  we  had  to  give  an 
 account  of  in  the  former  chapters  of  our  history.  Nevertheless, 
 in  the  absence  of  anything  of  that  description,  many  things 
 have  been  accomplished,  and  are  still  being  carried  on,  which 
 have  an  important  bearing  on  the  welfare  and  the  progress  of 
 the  churches,  and  which  ought  to  be  recorded  and  transmitted 
 to  future  generations. 
 
 Chapel-building  deserves  particular  notice.  Most  of  the 
 chapels  built  fifty  and  sixty  years  ago,  with  very  rare  exceptions, 
 exhibited  no  architectural  taste  whatever.  They  were  plain, 
 unsightly  buildings,  more  like  barns  or  warehouses  than  places 
 of  worship.  The  comparative  smallness  and  poverty  of  the 
 congregations  partly  accounted  for  this  j  and  also  it  was  no  easy 
 matter  to  persuade  the  descendants  of  people  who  had  been 
 compelled  for  generations  to  worship  God  in  caves,  barns,  and 
 obscure  cottages,  that  neat  and  costly  places  of  worship  were 
 
NONCONFORMITY  IN  WALES. 
 
 455 
 
 necessary  and  becoming.  The  least  architectural  ornament — 
 pews  instead  of  bare  benches,  and  even  brass  chandeliers  instead 
 of  clumsy  iron  candlesticks,  the  workmanship  of  the  village 
 blacksmith — were  regarded  by  many  as  sinful  innovations  and 
 signs  of  pride,  unbecoming  the  humble  worshippers  of  God. 
 Those  good  people  never  called  to  mind  the  fact  that  the  plan 
 of  the  first  place  of  worship  erected  on  this  earth  came  direct 
 from  heaven,  and  that  the  structure  constructed  in  accordance 
 to  it  was  a  very  costly  one.  Those  generations  of  mistaken 
 Christians  have  passed  away,  and  have  been  succeeded  by  a 
 generation  of  more  expanded  ideas  and  a  greater  sense  of 
 propriety.  There  is  now  hardly  any  district  in  the  Principality 
 without  a  chapel  or  chapels  which  are  ornaments  to  the  locality. 
 The  old  buildings  are  almost  everywhere  replaced  by  larger  and 
 superior  structures,  and  hundreds  of  new  chapels  have  also  been 
 lately  erected  where  there  were  none  before.  In  the  Rhondda 
 Valley,  Glamorganshire,  thirty  years  ago,  there  were  only  three 
 small  Dissenting  places  of  worship ;  but  now  the  number  is 
 seventy-one,  and  some  of  these  are  large  enough  to  seat  a 
 thousand  or  twelve  hundred  people.  In  several  agricultural 
 and  colliery  districts,  magnificent  chapels,  worthy  of  the  most 
 fashionable  English  city,  are  to  be  seen  in  the  midst  of  rows  of 
 workmen's  cottages.  The  amount  laid  out  by  the  Noncon- 
 conformists  of  Wales  within  the  last  twenty-five  years,  in  the  re- 
 building or  renovation  of  old  chapels  and  the  erection  of  new 
 ones,  exceeds  a  million  and  a  half.  Congregations  of  farmers 
 generally  manage  to  pay  for  their  new  chapels  on  the  day  of 
 opening,  or  soon  after,  but  congregations  of  working  men  in 
 the  colliery  and  manufacturing  districts  take  ten  or  fifteen  years 
 to  do  it. 
 
 A  most  absurd  fabrication  respecting  the  chapels  of  Welsh 
 Nonconformists  has  lately  been  circulated  in  England,  and  re- 
 peated as  an  undoubted  truth  in  a  speech  by  no  less  a  person 
 than  the  late  Archbishop  of  Canterbury,  viz.,  that  these  chapels 
 are  built  by  companies  of  shareholders,  as  railways  are  con- 
 structed ;  that  the  shares  in  chapels  are  marketable  commo- 
 dities like  shares  in  other  commercial  corporations,  and  that  the 
 shareholders  have  control  over  the  ministers  and  congregations ! 
 
456 
 
 HISTORY  OF  PROTESTANT 
 
 This  preposterous  story  was  evidently  invented  by  some  Church 
 man,  probably  with  a  view  to  lessen  the  disgrace  of  buying  and 
 selling  livings  in  the  Established  Church,  by  alleging  that  Non- 
 conformists are  virtually  doing  the  same  thing.  No  one  who 
 has  the  least  knowledge  of  the  religious  condition  of  Wales  will 
 give  credence  to  such  a  monstrous  fabrication. 
 
 Another  feature  of  this  period  of  our  history  is  the  formation  of 
 unions  in  the  various  denominations  for  securing  greater  and  more 
 efficient  co-operation  in  carrying  out  the  designs  of  the  various 
 denominational  organizations.  The  Calvinistic  Methodists  for 
 generations  had  two  provincial  Associations — one  in  South  Wales 
 and  another  in  North  Wales.  "  Those  have  been  to  all  intents 
 and  purposes  two  separate  organizations,  quite  independent  of 
 each  other.  Ministers  from  the  South  would  attend  the  North 
 Wales  Associations  and  vice  versa  ;  but  the  brethren  from  one 
 province  did  not  feel  that  they  had  a  right  to  take  part  in  the 
 business  deliberations  of  the  other.  The  two  sections  felt  that 
 they  were  one,  and  neither  could  take  an  important  step  with- 
 out consulting  the  other ;  but  there  was  no  meeting  held  at 
 which  the  whole  body  was  represented.  For  a  long  time  this 
 deficiency  was  felt,  and  a  few  years  ago  measures  were  taken  to 
 supply  it.  After  a  conference  of  ministers  and  others  from  the 
 two  provinces,  and  a  lengthened  correspondence  between  the 
 different  Associations,  it  was  resolved  to  establish  a  General 
 Assembly  of  the  whole  connexion,  to  hold  its  meetings  alter- 
 nately in  the  north  and  the  south.  The  first  meeting  was  held 
 at  Swansea,  in  May,  1864,  and  the  eighth  at  Liverpool,  in  May, 
 187 1.  This  annual  gathering  is  becoming  increasingly  import- 
 ant, and  will  no  doubt  ultimately  become  that  which  their 
 General  Assemblies  are  to  other  Presbyterian  bodies — the  legis- 
 lating body  for  the  whole  connexion."1  This  General  Assembly 
 consists  of  two  ministers  and  two  deacons  from  each  monthly 
 meeting  or  County  Union,  all  the  ex-moderators  of  the 
 Assembly,  the  presidents  of  the  South  and  North  Wales  Asso- 
 ciations, and  the  members  of  the  committees  of  the  various 
 connexional  organizations,  such  as  the  Home  and  Foreign  Mis- 
 sionary Societies,  the  denominational  literature,  the  Sunday- 
 1  Williams'  u  Welsh  Calvinistic  Methodism,"  pp.  215,  216. 
 
NONCONFORMITY  IN  WALES. 
 
 457 
 
 schools,  the  Sustentation  Fund,  &c.  Everything  is  carried  on 
 in  the  most  orderly  manner  by  this  methodical,  active,  and  pro- 
 gressive Christian  body.  The  value  of  the  connexional  property 
 is  estimated  at  more  than  one  million  one  hundred  thousand 
 sterling.  The  debt  remaining  on  the  chapels  in  1881  was  over 
 three  hundred  and  eleven  thousand  pounds,  and  the  sum 
 collected  in  that  year  towards  reducing  it  amounted  to  more 
 than  thirty-one  thousand.  The  connexion  has  three  monthly 
 periodicals,  the  average  monthly  circulation  of  which  in  1881 
 was  48,018. 
 
 The  Baptists'  Union  of  the  churches  of  Wales  and  Monmouth- 
 shire was  formed  in  the  year  1866,  and  held  its  first  meeting  at 
 Caermarthen  in  1867.  Its  design  is  to  "  secure  and  strengthen 
 brotherly  love  and  union  among  the  ministers  and  the  Baptized 
 churches  who  profess  Calvinistic  or  Evangelical  sentiments  ;  to 
 secure  co-operation  in  everything  which  tends  to  promote  the 
 interests  of  the  cause  of  Christ  generally,  and  that  of  the 
 Baptized  churches  particularly  \  to  gather  correct  statistics  of  the 
 churches,  the  societies,  the  institutions,  the  colleges,  &c,  of  the 
 Baptists  in  Wales,  and  throughout  the  world ;  and  to  inquire 
 into  the  state  of  the  property,  the  institutions,  the  literature,  and 
 everything  else  which  may  be  of  importance  to  the  Baptists  of 
 Wales." 1 
 
 The  members  of  the  Union  are  the  minister  and  a  messenger 
 from  every  church  which  does  not  admit  any  one  who  has  not 
 been  baptized  on  a  profession  of  his  faith  in  Christ  to  the  Lord's 
 Supper,  and  also  every  regular  member  of  such  churches  who 
 subscribes  two  shillings  and  sixpence  a  year  to  the  fund  of  the 
 Union.  This  Union,  while  it  disclaims  all  legislative  authority 
 over  the  churches,  and  recognizes  the  perfect  independency  of 
 each  church,  has  formed  and  promoted  several  schemes  advan- 
 tageous to  the  denomination :  such  as  a  fund  to  advance  sums 
 of  money  without  interest  to  churches  under  burdens  of  chapel 
 debts  ;  the  publication  of  denominational  literature  j  a  fund  to 
 support  disabled  ministers,  &c.  The  Baptist  body  has  made 
 greater  progress  in  Wales  since  the  formation  of  this  Union 
 than  it  made  in  so  short  a  time  at  any  other  period  of  its 
 1  The  Report  of  the  Welsh  Baptists'  Union  for  1882. 
 
45S 
 
 HISTORY  OF  PROTESTANT 
 
 history.  During  the  last  ten  years  ninety- eight  new  churches 
 were  formed,  and  the  increase  in  the  number  of  communicants 
 has  amounted  to  18,436. 
 
 The  Congregational  Union  of  Wales  was  virtually  formed  at 
 Swansea  in  the  year  1871,  when  the  Autumnal  Meetings  of 
 the  Congregational  Union  of  England  and  Wales  were  held  in 
 that  town,  and  its  first  meeting  was  held  at  Caermarthen  in  the 
 year  1872.  This  Union  professes  to  aim  at  nothing  more 
 than  to  furnish  the  ministers  and  the  public-spirited  members 
 of  the  churches,  from  all  parts  of  the  Principality,  with  annual 
 opportunities  for  brotherly  consultation  and  deliberation  on 
 the  spiritual  welfare  of  the  denomination,  and  to  stir  each 
 other  to  greater  activity  and  co-operation  for  the  advancement 
 of  the  kingdom  of  Christ.  It  has  never  attempted  to  form  any 
 denominational  organization,  nor  to  exercise  any  control  over 
 existing  ones,  like  the  Calvinistic  Methodist  and  the  Baptist 
 Unions.  The  principal  reason  for  this  omission  is,  that 
 some  disaffected  persons  are  in  the  habit  of  representing  all 
 combined  efforts  to  do  good  as  sinister  attempts  to  deprive  the 
 churches  of  their  independency — a  most  groundless  insinua- 
 tion. The  Baptist  churches  are  as  independent  as  any  con- 
 gregational church  could  desire  to  be,  while  their  Union  has 
 originated  and  carries  on  several  most  useful  schemes  for  the 
 benefit  of  the  denomination.  When  will  the  Congregational 
 Churches  of  Wales  learn  wisdom,  and  cease  to  listen  to  the 
 utterances  of  persons  who  will  neither  do  anything  themselves 
 nor  leave  others  to  do  all  the  service  they  can  to  their 
 denomination  ? 
 
 At  the  annual  meetings  of  the  Union  two  special  sermons  are 
 delivered  by  ministers  selected  by  the  committee,  papers  are 
 read  at  the  conferences,  and  speeches  are  delivered  at  the  public 
 meeting  on  the  evening  of  the  second  day  of  the  sitting.  The 
 chairman's  address,  the  sermons,  the  papers,  and  the  speeches 
 are  all  published  in  the  annual  reports.  All  the  meetings  from 
 1872  to  1882  have  been  attended  by  hundreds  of  ministers 
 and  influential  laymen,  and  have  proved  remarkably  successful 
 and  edifying. 
 
 Within  the  last  fifty  years  the  English-speaking  population  of 
 
NONCONFORMITY  IN  WALES. 
 
 459 
 
 the  Principality  has  rapidly  increased  year  after  year,  but  no 
 combined  and  earnest  effort  to  provide  the  means  of  grace  for 
 these  teeming  multitudes  had  been  attempted  by  any  Noncon- 
 forming body,  except  the  Wesleyans,  until  thirty  years  ago. 
 Several  English  churches  were  formed  in  the  largest  towns  by 
 local  zeal  and  liberality;  but  the  first  attempt  made  by  the 
 Congregationalists  to  arouse  public  feeling  on  the  subject  was 
 at  a  large  conference  held  at  Beaufort,  Monmouthshire,  in  the 
 year  1853.  That  important  conference,  with  the  stirring 
 appeals  to  Welsh  and  English  Christians  which  it  sent  forth, 
 awakened  a  degree  of  attention  to  the  subject  which  had  never 
 been  witnessed  before.  The  movement  then  set  on  foot  led  to 
 the  formation  of  several  English  churches  in  populous  districts, 
 and  ultimately  to  the  formation  of  The  Society  for  Promoting  the 
 Establishment  and  Support  of  English  Congregational  Churches 
 in  South  Wales  and  Monmouthshire.  This  Society  was  actually 
 formed  at  a  Conference  held  at  Cardiff,  November  27,  i860, 
 when  Mr.  S.  Morley,  M.P.,  Mr.  H.  Richard,  M.P.,  Mr.  W. 
 D.  Wills,  of  Bristol,  Mr.  C.  Jupe,  of  Mere,  and  other  English 
 gentlemen  were  present.  This  useful  society  during  the  last 
 twenty-two  years  has  assisted  in  forming  and  supporting  over 
 eighty  English  churches  in  the  Principality.  In  June,  1867,  Mr. 
 Morley  offered  to  the  committee  of  the  society  the  princely 
 sum  of  five  thousand  pounds  towards  the  erection  of  twenty- 
 five  chapels,  on  condition  that  each  chapel  should  have  one 
 sitting  for  every  ten  shillings  of  his  contribution  towards  it, 
 and  that  the  erection  of  the  last  of  the  twenty-five  should  be 
 commenced  before  the  nth  of  June,  1870.  The  committee 
 accepted  this  generous  offer,  and  the  result  was  the  erection  of 
 twenty- one  chapels  in  nineteen  different  localities,  and  six 
 different  counties,  containing  9,418  sittings,  at  an  outlay  of 
 nearly  seventeen  thousand  pounds,  towards  which  Mr.  Morley 
 contributed  ^"4,180,  and  Mr.  Charles  Jupe  ^"450. 
 
 A  society  for  the  same  purpose  was  formed  in  North  Wales 
 about  six  years  ago,  through  the  energetic  efforts  of  the  Rev. 
 D.  Burford  Hooke,  then  of  Mold.  That  society  has  already 
 accomplished  wonders  in  the  erection  of  chapels,  and  the 
 support  of  English  ministers  in  various  localities  where  they 
 
460 
 
 HISTORY  OF  PROTESTANT 
 
 were  greatly  needed.  The  Congregationalists  have  now  about 
 one  hundred  and  seventy-five  English  churches  in  the  twelve 
 counties  of  Wales  and  Monmouthshire,  but  many  more  must 
 be  formed  in  order  to  prevent  the  extinction  of  the  denomina- 
 tion in  several  districts,  as  the  English  language  is  spreading 
 all  over  the  country  very  rapidly. 
 
 The  Calvinistic  Methodists  started  a  Home  Missionary 
 Society,  on  a  small  scale,  as  early  as  the  year  18 13,  in  North 
 Wales,  and  another  in  South  Wales  in  1826;  but  these  were 
 chiefly  intended  at  that  time  for  the  support  of  weak  Welsh 
 churches.  Only  a  limited  number  of  English  churches  were 
 formed  and  supported  by  them.  However,  within  the  last 
 thirty  years  this  Christian  body  has  exerted  itself  most  ener- 
 getically and  liberally  to  form  and  support  English  churches 
 throughout  the  Principality,  wherever  English-speaking  people 
 are  numerous,  and  where  other  denominations  had  not  occupied 
 the  field  before  them.  There  are  one  hundred  and  fifty-eight 
 English  churches  in  the  Welsh  Calvinistic  Methodist  Connexion, 
 but  about  forty  of  them  are  in  the  adjoining  counties  of  Eng- 
 land, such  as  Lancashire,  Cheshire,  &c.  The  Baptists  also 
 have  about  one  hundred  English  churches  in  Wales. 
 
 Most  of  the  leading  ministers  and  laymen  in  the  Noncon- 
 formist bodies  are  now  awake  to  the  importance  of  providing 
 efficient  English  preaching  for  the  masses  of  English-speaking 
 people,  who  are  to  be  found  by  the  hundreds  and  thousands 
 in  almost  every  district  from  Cardiff  to  Holyhead,  but  the  bulk 
 of  the  Welsh  congregations  are  very  apathetic  and  reluctant  to 
 move  in  the  matter.  They  should  learn  a  lesson  from  the 
 history  of  the  Established  Church  in  the  Principality.  Three 
 hundred  years  ago  the  Episcopal  Church  had  the  whole  field 
 to  herself;  but  through  her  neglect,  or  inability,  to  cultivate  it 
 properly,  she  has  irrecoverably  lost  it — if  Nonconformists  will 
 timely  use  the  fair  advantages  with  which  Providence  has 
 furnished  them.  In  former  ages  the  Government  appointed 
 English  bishops  to  all,  or  nearly  all,  the  "Welsh  dioceses,  and 
 those  naturally  gave  the  best  livings  to  their  relatives  and 
 English  friends,  who  were  utterly  ignorant  of  the  language  of 
 the  people.    Most  of  the  incumbents,  also,  of  those  parishes 
 
NONCONFORMITY  IN  WALES. 
 
 461 
 
 where  a  nobleman  or  an  esquire  happened  to  reside,  conducted 
 the  service  in  English  at  the  most  convenient  hour  of  the 
 Sabbath,  and  fixed  a  very  early  or  a  very  late  hour  for  the 
 Welsh  service,  which  would  generally  be  performed  by  the 
 curate.  Such  treatment  disgusted  the  Welsh-speaking  parish- 
 ioners, and  that,  together  with  the  superior  preaching  abilities 
 of  Dissenting  ministers,  who  preached  with  great  power  and 
 fervour  in  the  language  of  the  people,  naturally  made  the  Welsh 
 a  nation  of  Nonconformists.  The  Episcopal  Church  thus  lost 
 the  people  by  forcing  the  English  language  into  the  service 
 where  it  was  not  necessary,  and  the  danger  now  is  that  Non- 
 conformists shall  lose  them  by  neglecting  to  use  the  English 
 where  it  is  required. 
 
 The  numerical  strength  of  the  largest  Nonconformist  bodies 
 in  the  thirteen  counties  in  the  year  1882  is  to  be  seen  in  the 
 following  tables.  The  statistics  of  the  Calvinistic  Methodists, 
 the  Baptists,  and  the  Wesleyans,  are  copied  from  their  respective 
 Year  Books,  and  those  of  the  Congregationalists  are  from  returns 
 from  each  church  received  by  the  author  between  August  and 
 December,  1882. 
 
 THE  CONGREGATIONALISTS. 
 
 Counties. 
 
 Places  of 
 Worskip. 
 
 Ministers. 
 
 Lay 
 Preachers 
 
 Church 
 Members. 
 
 Sunday 
 School 
 Attendants. 
 
 Members 
 
 and 
 Hearers. 
 
 Glamorgan   
 
 278 
 
 169 
 
 102 
 
 38428 
 
 40035 
 
 95130 
 
 Caermarthen 
 
 III 
 
 65 
 
 25 
 
 19085 
 
 13995 
 
 33529 
 
 Cardigan   
 
 75 
 
 34 
 
 II 
 
 1 1 689 
 
 7957 
 
 18732 
 
 Pembroke   
 
 77 
 
 39 
 
 12 
 
 88S8 
 
 7248 
 
 18834 
 
 Brecknock   
 
 46 
 
 25 
 
 I 
 
 3226 
 
 2881 
 
 7753 
 
 Radnor  
 
 14 
 
 8 
 
 3 
 
 410 
 
 504 
 
 1967 
 
 Monmouth   
 
 77 
 
 57 
 
 24 
 
 7504 
 
 10193 
 
 23185 
 
 Merioneth   
 
 66 
 
 25 
 
 11 
 
 4541 
 
 5706 
 
 10865 
 
 Montgomery 
 
 73 
 
 24 
 
 13 
 
 3682 
 
 4887 
 
 9739 
 
 Denbigh   
 
 57 
 
 23 
 
 10 
 
 3697 
 
 6179 
 
 10267 
 
 Caernarvon  
 
 97 
 
 5i 
 
 28 
 
 9909 
 
 10071 
 
 23139 
 
 Flint   
 
 38 
 
 21 
 
 13 
 
 2379 
 
 3339 
 
 771 1 
 
 Anglesea   
 
 40 
 
 20 
 
 14 
 
 3210 
 
 3°23 
 
 7771 
 
 Welsh  Churches  in 
 
 England   
 
 34 
 
 19 
 
 25 
 
 4035 
 
 2719 
 
 7579 
 
 Total  
 
 1083 
 
 580 
 
 298  1 
 
 120653 
 
 118737 
 
 276201 
 
 1  The  students  in  the  colleges  are  not  included  here.    Their  number  is  108. 
 
462  HISTORY  OF  PROTESTANT 
 
 THE  CALVINISTIC  METHODISTS. 
 
 Counties. 
 
 x  laces  of 
 Worship. 
 
 Ministers. 
 
 Lay 
 Pr  eachers 
 
 Church 
 Members. 
 
 Sunday- 
 School 
 Attendants. 
 
 Members 
 
 and 
 Hearers. 
 
 Glamorgan   
 
 179 
 
 92 
 
 51 
 
 16140 
 
 24055 
 
 43752 
 
 Caermarthen 
 
 83 
 
 40 
 
 28 
 
 8154 
 
 9350 
 
 17626 
 
 Cardigan   
 
 124 
 
 58 
 
 34 
 
 1 201 8 
 
 17825 
 
 24263 
 
 Pembroke   
 
 51 
 
 26 
 
 16 
 
 2882 
 
 3779 
 
 6l53 
 
 Brecknock  and 
 
 Radnor   
 
 62 
 
 26 
 
 9 
 
 2626 
 
 4070 
 
 6900 
 
 M^onmouth  &c. 
 
 55 
 
 48 
 
 20 
 
 6112 
 
 10^70 
 
 Merioneth   
 
 131 
 
 45 
 
 29 
 
 Il6l8 
 
 17724 
 
 24331 
 
 Montgomery 
 
 117 
 
 43 
 
 27 
 
 roo. 
 
 11061 
 
 I4773 
 
 Denbigh   
 
 102 
 
 40 
 
 18 
 
 7804 
 
 13432 
 
 18353 
 
 Caernarvon  
 
 i59 
 
 73 
 
 65 
 
 21236 
 
 28666 
 
 44465 
 
 Flint   
 
 104 
 
 36 
 
 26 
 
 6728 
 
 15026 
 
 19047 
 
 Anglesea   
 
 82 
 
 39 
 
 21 
 
 9819 
 
 12076 
 
 19638 
 
 Welsh  and  English 
 
 Churches  in  Eng- 
 
 land   
 
 94 
 
 44 
 
 27 
 
 10512 
 
 14409 
 
 24861 
 
 Total  
 
 1343 
 
 610 
 
 371 
 
 1 19355 
 
 177885 
 
 274605 
 
 The  Calvinistic  Methodist  being  a  Welsh  denomination,  it  properly  includes 
 in  its  denominational  statistics  the  English  churches  which  the  Connexion  has 
 formed  and  supports  in  the  border  English  counties.  The  number  of  these 
 churches  is  about  forty.  Of  the  610  ordained  ministers  in  the  Connexion,  354 
 have  the  pastoral  oversight  of  521  of  the  churches.  The  others  are  itinerant 
 ministers,  like  the  lay  preachers,  chiefly  in  their  own  counties,  though  they  are 
 virtually  ministers  to  the  whole  Connexion. 
 
 THE  BAPTISTS. 
 
 Counties. 
 
 Places  of 
 Worship. 
 
 Ministers. 
 
 Lay 
 Preachers 
 
 Church 
 Members. 
 
 Attendants 
 at  the  Sun- 
 day School. 
 
 Denbigh,  Flint,  &  Merioneth 
 
 95 
 
 53 
 
 65 
 
 4985 
 
 6204 
 
 Caernarvon   
 
 40 
 
 21 
 
 19 
 
 2495 
 
 2724 
 
 Anglesea  
 
 36 
 
 17 
 
 18 
 
 2245 
 
 2282 
 
 Montgomery  and  Radnor  ... 
 
 44 
 
 34 
 
 18 
 
 2778 
 
 3209 
 
 Brecknock   
 
 28 
 
 22 
 
 5 
 
 1874 
 
 1549 
 
 Glamorgan  (Welsh  churches) 
 
 169 
 
 no 
 
 106 
 
 24336 
 
 29026 
 
 Monmouth   
 
 103 
 
 7i 
 
 42 
 
 11757 
 
 16259 
 
 Caermarthen  &  Cardigan  ... 
 
 92 
 
 79 
 
 25 
 
 I35I9 
 
 9734 
 
 Pembroke   
 
 84 
 
 53 
 
 19 
 
 IO942 
 
 7705 
 
 Glamorgan  and  Caermarthen 
 
 (English  churches)   
 
 5o 
 
 35 
 
 38 
 
 6441 
 
 12259 
 
 Total  
 
 741 
 
 495 
 
 355 
 
 81372 
 
 90951 
 
 The  Welsh  churches  of  this  denomination  in  England  are  included  in  the 
 returns  of  the  Welsh  County  Associations. 
 
NONCONFORMITY  IN  WALES. 
 
 463 
 
 THE  WESLEYANS. 
 
 Places  of  Worship   926 
 
 Ordained  Ministers   185 
 
 Local  Preachers    7 10 
 
 Sunday  Schools    567 
 
 Attendants  at  ditto   58.936 
 
 Communicants   32, 146 
 
 Hearers,  exclusive  of  Members    54.292 
 
 THE  PRIMITIVE  METHODISTS. 
 
 Places  of  Worship   193 
 
 Ordained  Ministers   35 
 
 Local  Preachers    550 
 
 Sunday  Schools    154 
 
 Attendants  at  ditto   12,523 
 
 Communicants    6,010 
 
 Hearers,  exclusive  of  Members    I3>372 
 
 THE  BIBLE  CHRISTIANS. 
 
 Places  of  Worship   32 
 
 Church  Members    1,240 
 
 Ministers    9 
 
 Local  Preachers    75 
 
 Attendants  at  the  Sunday  Schools    2,436 
 
 THE  UNITARIANS. 
 
 This  denomination  has  thirty  places  of  worship  in  South 
 Wales  and  about  five  thousand  adherents.  All  their  ministers 
 are  well  educated,  and  most  of  the  people  are  very  intelligent 
 men.  The  district  in  which  they  are  most  numerous  is  the 
 South  of  Cardiganshire,  from  Lampeter  to  Newcastle  Emlyn. 
 
 There  are  four  or  five  congregations  of  Methodist  Free 
 Churches,  and  three  congregations  of  Scotch  Presbyterians,  in 
 the  Principality. 
 
 The  Society  of  Friends  is  now  the  smallest  of  all  the 
 nonconforming  denominations  in  Wales.  A  respected  Friend 
 has  favoured  the  author  with  the  following  statement :  "  The 
 meetings  of  the  Society  of  Friends  in  Wales  are  five.  The 
 number  of  members  127,  besides  a  few  in  scattered  places; 
 the  total  would  certainly  be  under  150.  They  are  mostly 
 located  in  Radnorshire  and  Glamorganshire."  These  good 
 people,  in  the  last  half  of  the  seventeenth  century  and  in  the 
 
464 
 
 HISTORY  OF  PROTESTANT 
 
 first  half  of  the  eighteenth,  were  numerous  in  Wales,  and  all 
 of  them  suffered  the  most  cruel  persecutions;  but  by  their 
 sufferings  and  philanthropic  activity  they  did  as  much,  if  not 
 more,  than  all  the  other  denominations,  to  secure  to  the  in- 
 habitants of  Wales  the  liberty  and  the  privileges  which  we  now 
 enjoy.  Small  as  their  number  now  is,  there  are  still  among 
 them  some  of  the  most  excellent  characters,  worthy  of  their 
 eminently  good  forefathers. 
 
 The  foregoing  tables  show  that  the  Nonconformists  of  Wales 
 have  4,361  places  of  worship,  1,934  ordained  ministers,  2,469 
 lay  preachers,  361,406  church  members,  and  no  less  than 
 463,468  children  and  adults  receiving  religious  instruction  in 
 their  Sabbath-schools.  And  yet  these  people,  because  they 
 oppose  State  grants  for  teaching  sectarian  views  in  day-schools, 
 are  represented  as  advocates  of  "godless  teaching"  ! 
 
 The  statistics  of  the  Nonconformist  denominations  are  very 
 instructive,  and  the  parties  concerned  should  draw  important 
 and  practical  lessons  from  them.  The  population  of  the  twelve 
 counties  of  Wales  and  Monmouthshire  in  1861  was  1,286,411 ; 
 and  in  1881,  1,571,267 — an  increase  of  22-14  percent.;  and 
 the  increase  of  church  members  in  the  four  largest  denomi- 
 nations during  the  same  period  was  as  follows : 
 
 The  Baptists    48*21  per  cent. 
 
 The  Calvinistic  Methodists    31 79  ,, 
 
 The  Wesleyans    3*77 
 
 The  Congregationalists   23*55  •» 
 
 It  is  a  matter  of  joy  and  devout  thanksgiving  that  the  in- 
 crease of  each  of  the  four  denominations  is  more  than  the 
 increase  of  the  population ;  but  the  Congregationalists  should 
 seriously  consider  why  their  increase  is  so  much  below  that 
 of  the  other  three  bodies.  Is  it  to  be  attributed  to  the  want  of 
 proper  denominational  zeal  and  activity? — to  the  constant  in- 
 sinuations that  county  associations  and  concerted  action  for 
 denominational  purposes  tend  to  undermine  the  independency 
 of  the  churches,  and  to  Presbyterianise  the  denomination  ? — or 
 to  the  culpable  neglect  of  the  churches  to  extend  and  work 
 more  efficiently  their  Sunday-schools  ?    We  are  inclined  to 
 
NONCONFORMITY  IN  WALES. 
 
 465 
 
 attribute  it  equally  to  these  three  causes  combined.  While 
 the  attendants  at  the  Sunday-schools  of  the  Baptists  outnumber 
 their  church  members  by  nearly  ten  thousand,  those  of  the 
 Wesleyans  by  over  twenty-six  thousand,  and  those  of  the  Cal- 
 vinistic  Methodists  by  more  than  fifty-eight  thousand,  the 
 church  members  of  the  Congregationalists  are  nearly  two 
 thousand  more  than  all  who  attend  their  Sunday-schools. 
 This  startling  and  painful  fact  proves  the  sad  negligence  and 
 the  inactivity  of  a  large  number  of  the  members  of  the  churches, 
 and  deserves  the  serious  and  the  prayerful  consideration  of  the 
 whole  denomination,  for  no  Christian  body  can  long  sustain 
 its  position  and  prosper  without  strenuous  efforts  to  impart 
 religious  instruction  to  the  rising  generation. 
 
 The  division  of  Nonconformists  into  different  sects  is  often 
 spoken  of  by  Churchmen  as  glaringly  inconsistent  with  the 
 spirit  of  Christianity,  but  the  religious  history  of  Wales  proves 
 the  contrary.  Those  few  districts  of  the  Principality  which  are 
 given  up  to  one  denomination  are  the  most  ignorant  and  irre- 
 ligious. How  deplorable  was  the  condition  of  the  country 
 when  the  Established  Church  had  the  whole  field  to  herself. 
 Variety  of  sects  is  healthy,  and  tends  to  promote  Christian 
 activity.  Our  soldiers  are  divided  into  different  regiments, 
 under  different  regulations  and  officers,  though  they  all  form 
 but  one  body  to  oppose  the  common  enemy.  Were  the  whole 
 army  thrown  into  one  promiscuous  and  unwieldy  mass,  con- 
 fusion and  disorder  would  be  the  inevitable  result.  If  the 
 Christian  Church  were  made  up  of  one  huge  body,  Christian 
 work  could  not  possibly  be  carried  on  with  anything  like  the 
 same  order  and  efficiency  it  is  now  carried  on  by  the  various 
 religious  denominations.  What  is  wanted  is,  not  uniformity, 
 but  a  more  thorough  Christian  feeling — love,  and  unity  of  aim 
 to  do  good,  and  less  bitterness,  unholy  rivalry,  and  proselytism. 
 Wales,  with  all  its  fame  for  religiousness,  has  still  among  its 
 population  nearly  half  a  million  of  men  and  women  who  are 
 neither  Churchmen  nor  Dissenters  —  people  of  no  religion. 
 All  the  religious  bodies  should  exert  themselves  to  the  utmost 
 to  gather  these  outcasts  into  the  fold  of  Christ  before  sitting 
 down  to  devise  plans  to  make  proselytes  from  each  other. 
 
 3i 
 
466 
 
 HISTORY  OF  PROTESTANT 
 
 Through  the  self-denying  labours  of  our  active  and  suffering 
 forefathers,  Wales  has  been  changed  from  a  wilderness  of 
 irreligion  and  superstition  into  a  well  -  cultivated  garden  of 
 Evangelical  Protestant  Nonconformity.  Shall  the  ground  so 
 cultivated  and  planted  by  the  incomparable  industry  of  former 
 generations,  and  watered  by  their  tears,  be  again  permitted  to 
 be  overrun  by  the  poisonous  nightshades  of  infidelity  or  the 
 worthless  weeds  of  superstition  ?  God  forbid  that  that  should 
 ever  be  the  case. 
 
 BIOGRAPHICAL  SKETCHES. 
 
 A  considerable  number  of  very  able,  eminent,  and  useful 
 men  in  the  different  denominations  were  taken  from  us  during 
 the  last  twenty-one  years,  but  we  cannot  afford  space  for  short 
 sketches  of  more  than  two  or  three  of  each  denomination. 
 
 Thomas  Aubrey 
 
 "Was  born  at  Cefncoedycymer,  near  Merthyr  Tydvil,  on  May 
 13,  1808.  He  was  converted  to  God  in  the  fifteenth  year 
 of  his  age.  The  following  year  he  commenced  preaching, 
 and  became  at  once  very  acceptable  and  useful.  In  1826  he 
 was  recommended  by  the  Welsh  District  Meeting  to  the  work 
 of  the  ministry  as  '  a  young  man  of  more  than  ordinary 
 ministerial  abilities.'  He  soon  took  a  prominent  place  among 
 the  most  popular  preachers  of  his  native  land ;  which  distinc- 
 tion he  maintained  to  the  end  of  his  laborious  life.  The 
 demand  for  his  public  services  was  consequently  great,  and  he 
 did  not  spare  himself.  This  special  work,  combined  with 
 heavy  circuit  duties,  made  his  exertions  truly  surprising.  In 
 1854  he  was  appointed  chairman  of  the  North  Wales  District, 
 and  continued  in  that  office  for  eleven  successive  years.  At 
 the  very  commencement  of  that  period  he  turned  his  attention 
 to  the  heavy  debts  resting  on  most  of  the  chapels  within  the 
 district ;  and,  in  connection  with  a  few  others,  devised  a  plan 
 for  their  effectual  relief.  The  North  Wales  Chapel  Loan  Fund 
 was  established,  and  by  its  quiet  but  effective  working,  chapel 
 trusts  have  been  extensively  relieved,  and  the  work  generally 
 
NONCONFORMITY  IN  WALES. 
 
 467 
 
 greatly  improved.  He  understood  Methodism  thoroughly,  and 
 loved  it  heartily,  and  anxiously  desired  to  promote  its  adapta- 
 tion to  the  peculiar  circumstances  of  the  Principality.  He  had 
 the  entire  confidence  of  his  brethren,  the  love  and  esteem  of 
 all.  In  1865  want  of  health  compelled  him  to  become  a 
 supernumerary ;  but  he  still  continued  his  public  labours,  as 
 far  as  his  strength  permitted,  with  unabated  zeal,  devotion, 
 and  earnestness.  He  was  truly  a  great  man,  a  mighty  preacher, 
 a  faithful,  wise,  and  loving  pastor.  His  mental  faculties  were 
 of  a  high  order;  vigorous,  penetrating,  inventive,  and  logical. 
 His  application  to  study  was  intense ;  his  rule  was  to  be  in  his 
 study  at  four  o'clock  in  the  morning.  He  was  a  diligent 
 reader,  and  was  well  versed  in  the  writings  of  the  best  divines, 
 both  ancient  and  modern.  He  turned  his  powerful  mind 
 chiefly,  though  not  exclusively,  to  theology  and  mental  and 
 moral  philosophy;  and  his  views  on  these  subjects  were  clear 
 and  comprehensive.  But  the  distinguishing  element  in  his 
 public  character  was  the  remarkable  gift  of  eloquence  with 
 which  it  pleased  God  to  endow  him,  and  which  he  carefully 
 cultivated,  and  cheerfully  consecrated  to  the  highest  purposes. 
 That  eloquence  was  sometimes  calm  and  subdued,  at  other 
 times  vehement  and  elevated.  He  studied  his  native  language, 
 admired  its  genius,  discovered  much  of  its  neglected  wealth, 
 and  wielded  its  oratorical  force  with  singular  ability  and 
 success.  His  sermons  were  prepared  with  care,  but  delivered 
 with  freedom.  The  arrangement  generally  presented  a  com- 
 plete and  elevated  conception  of  the  subjects  discussed  :  the 
 style  of  treatment,  alike  argumentative  and  ornamental,  being 
 full  of  original  and  striking  thought.  The  delivery  of  his 
 discourses  was  characterized  by  deep  emotion  and  great  energy 
 being  calculated  to  stir  up  Christian  believers  to  seek  a  closer 
 communion  with  God,  and  more  thorough  self-sacrifice  for 
 Christ  and  His  cause.  During  the  last  four  months  of  his 
 life,  when  his  failing  health  compelled  him  to  cease  entirely 
 from  public  duties,  he  enjoyed  great  peace  in  secret  com- 
 munion with  God.  Though  his  sufferings  were  very  severe, 
 he  often  said,  with  great  emphasis,  in  his  native  language,  '  I 
 am  thankful  and  happy.'    The  closing  scene  was  most  trium- 
 
468 
 
 HISTORY  OF  PROTESTANT 
 
 pliant.  His  last  words  were,  '  Joyful  !  joyful  ! '  with  uplifted 
 hands  and  looking  upwards,  with  a  countenance  beaming  with 
 delight  and  joy.  He  peacefully  breathed  his  last  at  Rhyl,  on 
 November  15,  1867,  in  the  sixtieth  year  of  his  age,  and  the 
 forty-second  of  his  ministry."  1 
 
 From  our  personal  knowledge  of  Mr.  Aubrey  we  can  endorse 
 every  word  of  the  foregoing  sketch  ;  and  may  add  that,  with  all 
 his  superiority  as  a  thinker  and  a  preacher,  and  his  unswerving 
 devotedness  to  the  service  of  his  own  denomination,  he  was 
 humble,  unpretending,  sociable,  and  perfectly  free  from  bigotry. 
 Mr.  Aubrey,  as  far  as  we  know,  published  nothing  in  his  life- 
 time, except  a  small  volume  on  Baptism,  and  some  contribu- 
 tions to  the  periodicals  of  the  Welsh  Wesleyans;  but  his 
 posthumous  works,  consisting  of  sermons  and  essays  on  various 
 subjects,  are  about  to  be  published  in  two  large  volumes. 
 
 Henry  Rees, 
 
 An  eminent  minister  in  the  Calvinistic  Methodist  Connexion, 
 was  born  at  a  place  called  Chwibren  Isaf,  in  the  parish  of 
 Llansannan,  Denbighshire,  February  15,  1798.  His  parents, 
 David  and  Anne  Rees,  were  eminently  godly  people  and 
 faithful  members  of  the  Methodist  church  in  the  neighbour- 
 hood. He  was  under  the  influence  of  religion  from  his 
 infancy,  and  in  his  fourteenth  year  was  admitted  to  the  com- 
 munion of  the  church  of  which  his  parents  were  members,  and 
 from  that  time  to  the  day  of  his  removal  to  a  better  world  he 
 adorned  his  profession  in  word  and  deed.  He  was  a  youth 
 of  a  remarkably  retiring  and  studious  disposition.  His  Bible 
 and  religious  books  were  always  his  most  agreeable  companions, 
 and  with  them  he  spent  all  his  leisure  hours.  In  18 16  he 
 expressed  a  desire  to  live  with  the  Rev.  Thomas  Jones  of 
 Denbigh  as  his  servant,  evidently  with  a  view  of  getting  better 
 advantages  for  improvement  in  knowledge  than  he  could 
 possibly  get  at  home.  Mr.  Jones  cheerfully  received  him  to 
 'his  family,  and  there  he  found  a  home  which  exactly  suited 
 his  taste — quietness  to  do  his  work  on  the  farm  during  the 
 .daytime,  and  access  to  a  large  library  for  reading  in  the  night. 
 1  The  Minutes  of  the  Conference  for  1868,  pp.  11-13. 
 
NONCONFORMITY  IN  WALES. 
 
 469 
 
 He  remained  in  Mr.  Jones's  service  for  two  years,  and  when 
 that  gentleman  gave  up  his  farm,  young  Rees  agreed  to  serve 
 a  respectable  and  religious  farmer  near  Abergele.  During  his 
 year  of  service  there  he  commenced  preaching,  and  delivered 
 his  first  sermon  at  Llanelian,  between  Abergele  and  Conway, 
 in  the  last  week  of  March  or  the  first  week  of  April,  18 19. 
 He  became  at  once  a  very  acceptable  and  popular  preacher. 
 At  the  end  of  his  year  of  service  near  Abergele  he  returned 
 home  to  his  parents,  where  he  remained  for  a  few  months. 
 Before  the  end  of  the  year  1819  he  went  to  the  school  of  the 
 Rev.  T.  Lloyd,  of  Abergele,  and  during  the  short  time  he  was 
 there  he  acquired  so  much  knowledge  of  the  English  language 
 as  to  be  able  to  read  with  profit  the  works  of  English  divines. 
 
 The  Calvinistic  Methodists  at  that  time  overlooked  the 
 Scripture  which  says  that  "  the  Lord  ordained  that  they  which 
 preach  the  gospel  should  live  of  the  gospel."  They  expected 
 all  their  preachers  to  depend  for  their  livelihood  on  some 
 secular  calling,  and  regarded  the  small  remuneration  given 
 them  for  their  service  as  merely  intended  to  cover  their 
 travelling  expenses  and  the  loss  of  time  in  their  worldly 
 occupations.  Under  these  circumstances  Mr.  Rees,  like  his 
 brethren,  generally  had  to  look  out  for  something  to  do  to* 
 earn  his  daily  bread.  Being  so  fond  of  books  and  reading,, 
 he  made  up  his  mind  that  the  business  most  congenial  to  his 
 taste  would  be  that  of  a  bookbinder.  In  the  year  182 1  he 
 went  to  Shrewsbury  to  learn  the  craft  of  bookbinding.  He 
 spent  a  few  months  in  a  bookbinder's  workshop,  and  learnt  to 
 stitch  sheets  together  and  bind  them  in  some  shape;  but,  as 
 his  brother,  Dr.  William  Rees,  observes,  instead  of  binding  the 
 books,  the  books  bound  /iim,  for  he  had  no  taste  for  anything 
 but  reading,  studying,  and  preaching.  He  was  sent  to  the 
 world,  not  to  be  a  farmer,  a  bookbinder,  or  to  follow  any  other 
 secular  calling,  but  to  be  a  preacher  of  the  highest  order,  and 
 Providence  in  due  time  placed  him  in  the  position  for  which 
 he  was  intended  and  qualified  to  occupy.  After  working  for 
 some  time  in  the  bookbinder's  establishment,  he  went  to  the 
 school  of  Mr.  Beynon,  Congregational  minister,  Dorrington, 
 in  order  to  improve  his  knowledge  of  English.    During  the 
 
47° 
 
 HISTORY  OF  PROTESTANT 
 
 time  he  was  with  the  bookbinder,  and  at  the  school,  he 
 preached  on  the  Sabbaths  to  a  small  congregation  of  Welsh 
 Methodists  at  Shrewsbury,  and  occasionally  to  other  congrega- 
 tions in  the  adjoining  counties  of  Montgomery  and  Denbigh. 
 Finding  that  he  was  about  returning  to  Wales,  the  Welsh 
 friends  at  Shrewsbury  pressed  him  to  remain  with  them.  They 
 promised  him  his  board  and  lodgings  for  preaching  to  them 
 three  Sundays  in  the  month.  He  accepted  their  offer,  and 
 laboured  among  them  for  nearly  fifteen  years.  In  his  com- 
 parative retirement,  with  a  small  Welsh  congregation  in  an 
 English  town,  he  found  more  leisure  and  quietness  for  study 
 and  mental  improvement  than  it  would  have  been  possible  for 
 him  to  find  in  Wales,  where  the  calls  for  his  service,  from 
 places  far  and  near,  would  have  been  constant.  During  his 
 stay  at  Shrewsbury  he  regularly  attended  the  Associations  in 
 Wales,  and  made  preaching  excursions  through  the  country 
 now  and  then.  Year  after  year  his  fame  as  a  great  and  popular 
 preacher  was  spreading  more  and  more,  until  his  name  became 
 a  household  word  throughout  the  Principality.  He  was  or- 
 dained June  15,  1827,  at  the  Association  at  Bala.  In  October, 
 1830,  he  married  a  worthy  young  lady,  who  proved  a  helpmeet 
 for  him  to  the  day  of  his  death.  They  had  three  children, 
 two  of  whom  died  in  their  infancy.  Their  only  surviving  child 
 is  the  wife  of  Richard  Davies,  Esq.,  M.P.  for  Anglesea.  In 
 1836  the  large  Welsh  Methodist  churches  in  Liverpool  invited 
 him  to  settle  among  them.  He  accepted  their  invitation, 
 and  removed  there  about  Christmas  in  that  year,  and  there  he 
 continued  to  labour  with  constantly  growing  reputation  to  the 
 close  of  his  illustrious  career.  He  died  of  inflammation  of  the 
 lungs,  after  nine  days'  illness,  at  the  house  of  his  son-in-law, 
 February  18,  1869. 
 
 Henry  Rees  was  a  remarkably  devout  man;  he  lived  in 
 constant  communion  with  his  heavenly  Father,  and  the  con- 
 sequence was  that  his  private  conversations  with  his  friends, 
 as  well  as  his  public  ministrations,  were  almost  invariably 
 pervaded  by  Divine  unction.  The  celebrated  John  Elias, 
 while  supplying  at  Liverpool,  stayed  one  Saturday  night  at  Mr. 
 Rees's  house.    Sunday  night  he  stayed  at  the  house  of  another 
 
NONCONFORMITY  IN  WALES. 
 
 471 
 
 friend.  After  supper  he  said  to  his  friend,  "  Well,  it  is  no 
 wonder  that  Mr.  Rees  preaches  so  well  and  effective.  This 
 morning,  between  four  and  five  o'clock,  I  overheard  him, 
 when  he  was  not  aware  that  any  one  in  the  house  was  hearing 
 him,  earnestly  praying  for  Divine  assistance  in  the  work  of  the 
 day.    He  draws  his  strength  from  the  Almighty." 
 
 As  a  preacher  he  was  quite  a  model.  It  is  not  too  much 
 to  say  that  a  more  faultless  preacher  never  stood  before  a 
 congregation.  His  very  appearance  in  the  pulpit  was  almost 
 a  sermon  in  itself.  His  person  was  neat  and  comely,  and  in 
 the  expression  of  his  countenance  there  was  a  happy  combina- 
 tion of  amiableness  and  solemnity,  without  the  least  shade  of 
 gloomy  pharisaical  sanctimoniousness.  His  sermons  were 
 orderly  arranged,  carefully  prepared,  full  of  sound  scriptural 
 matter,  striking  illustrations,  and  admirably  adapted  to  arouse 
 the  consciences  of  the  careless,  and  to  instruct  and  console 
 earnest  and  sincere  Christians. 
 
 His  language  was  so  chaste  and  appropriate,  that  hearers  of 
 the  most  refined  taste  would  have  nothing  to  object  to,  but 
 everything  to  admire;  and,  on  the  other  hand,  so  plain  that  the 
 illiterate  could  understand  every  word.  This  model  preacher 
 "sought  to  find  out  acceptable  words,  and  that  which  was  written 
 (and  spoken)  was  upright,  even  words  of  truth."  His  voice 
 was  clear,  mellow,  tender,  and  pathetic,  and  his  delivery  was 
 calm,  solemn,  and  dignified,  always  acceptable  and  effective, 
 and  often  quite  overpowering. 
 
 Mr.  Rees  was  highly  respected  by  the  Welsh  nation  univer- 
 sally, and  his  influence  in  his  own  denomination  was  unlimited, 
 naturally  arising  from  the  holiness  of  his  character,  the  supe- 
 riority of  his  talents,  his  extensive  usefulness,  and  the  amiability 
 of  his  nature.  After  the  death  of  John  Elias,  he  was  by  uni- 
 versal consent  regarded  as  the  leading  minister  in  the  Calvinistic 
 Methodist  body.  Mr.  Rees  published  nothing  except  some 
 sermons  and  essays  in  the  denominational  periodicals,  but  three 
 volumes  of  his  valuable  sermons  were  published  from  his 
 manuscripts  after  his  death. 
 
472 
 
 HISTORY  OF  PROTESTANT 
 
 David  Rees 
 
 Was  born  November  14,  1801,  at  Gellilwyd,  a  farm-house  in  the 
 parish  of  Trelech,  Caermarthenshire.  His  parents  were  respect- 
 able tenant  farmers  in  comfortable  circumstances.  Though  his 
 father  was  not  a  church  member  for  some  years  after  his  birth, 
 yet  he  was  a  strictly  moral  man,  prayed  with  his  family  morning 
 and  evening,  and  regularly  attended  public  worship  at  the  Con- 
 gregational chapel  in  the  neighbourhood;  thus  David  Rees 
 was  brought  up  from  his  childhood  under  a  measure  of  religious 
 influence.  It  was  in  his  seventeenth  year  that  he  became  a 
 communicant  of  the  Congregational  church  at  Trelech.  Before 
 his  admission  to  the  church  he  was  a  regular  attendant  at  the 
 Sabbath-school,  and  afterwards  he  became  more  prominent  as 
 a  teacher  and  leader  of  the  choir.  When  about  twenty  years 
 of  age  he  received  a  legacy  of  about  six  or  seven  hundred 
 pounds  after  a  relative  who  died  in  London.  He  then  gave  up 
 working  on  the  farm  with  his  father,  and  went  to  school  to 
 Haverfordwest,  and  remained  there  for  some  months.  On  his 
 return  home,  his  pastor,  Mr.  Jones,  and  the  church  urged  him 
 to  commence  preaching.  In  the  month  of  August,  1823,  he 
 preached  his  first  sermon.  Soon  after  he  went  to  the  Grammar 
 School  at  Caermarthen.  About  five  months  after  he  entered 
 that  school,  he  had  such  a  severe  attack  of  illness  that  his  life 
 was  despaired  of.  When  he  began  to  recover,  he  was  advised 
 to  remove  to  another  district  for  change  of  air.  He  went  to 
 Newtown,  Montgomeryshire,  where  the  Congregational  Academy 
 was  then  kept,  and  where  his  friend  the  Rev.  Samuel  Bowen 
 was  the  junior  tutor.  He  entered  the  preparatory  school  con- 
 nected with  the  academy,  and  about  eighteen  months  after  he 
 was  admitted  to  the  academy.  During  the  four  years  he  re- 
 mained there  he  was  a  hard  and  diligent  student,  and  ultimately 
 became  a  respectable  scholar.  His  fame  as  a  preacher  of  re- 
 markable power  and  eloquence  had  spread  far  and  near  through- 
 out the  churches,  so  that  he  received  pressing  invitations  from 
 several  places  long  before  the  termination  of  his  college  course; 
 but  he  positively  refused  to  leave  before  the  end  of  his  fourth 
 year.    He  then  preferred  Llanelly,  Caermarthenshire,  to  any 
 
NONCONFORMITY  IN  WALES. 
 
 473 
 
 other  place.  He  accepted  the  invitation  of  the  church  at  Capel 
 Als,  and  continued  to  labour  efficiently  there  from  the  15th  of 
 July,  1829,  the  day  of  his  ordination,  until  illness  and  death 
 terminated  his  illustrious  and  extraordinary  useful  career.  He 
 died,  after  a  tedious  illness  of  nearly  two  years,  March  31,  1869, 
 in  the  sixty-eighth  year  of  his  age. 
 
 Mr.  Rees  was  of  short  stature,  moderately  stout,  and  firmly 
 built,  quick  in  his  movements,  and  always  remarkably  active. 
 The  stern  expression  of  his  countenance  led  most  people  who 
 were  not  intimate  with  him  to  regard  him  as  a  surly-tempered 
 and  tyrannical  person  ;  but  those  who  knew  him  intimately 
 invariably  found  him  one  of  the  most  tender-hearted,  sincere, 
 and  sympathizing  friends  that  ever  trod  the  earth.  He  was 
 certainly  very  determined.  Whenever  he  was  convinced  that 
 a  certain  course  of  action  was  the  right  one,  neither  threats  nor 
 flatteries  could  make  him  to  swerve  from  it.  The  purity  of  his 
 intentions  and  his  conduct  was  above  suspicion,  but  his  un- 
 bending determination  to  do  what  he  regarded  as  his  bounden 
 duty  made  him  many  enemies. 
 
 As  a  minister  of  the  gospel  he  excelled  most  of  his  brethren 
 in  activity  and  usefulness.  When  he  settled  at  Llanelly,  he 
 found  there  a  church  of  about  two  hundred  and  fifty  members, 
 worshipping  in  an  old  and  very  unsightly  chapel,  burdened 
 with  a  debt  of  three  hundred  pounds.  The  popularity  of  the 
 young  minister  soon  attracted  multitudes  to  hear  him.  In  less 
 than  a  year  the  old  chapel  became  too  small,  and  a  new  and  a 
 much  larger  one  was  built,  and  opened  in  May,  1831.  In  a 
 short  time  after,  the  old  debt  and  the  cost  of  the  new  erection 
 were  all  paid. 
 
 After  the  opening  of  the  new  chapel,  Mr.  Rees  announced 
 that  he  would  conduct  an  English  service  at  half-past  eleven 
 every  Sunday  morning,  for  the  benefit  of  the  English-speaking 
 inhabitants  of  the  town.  The  bulk  of  the  Welsh  congregation 
 retired  at  the  close  of  their  service,  and  then  the  English  service 
 immediately  commenced.  Thus  every  Sunday  morning  for  six 
 years  he  preached  two  sermons  before  coming  down  from  the 
 pulpit. 
 
 In  the  year  1838  he  leased  an  eligible  site  in  the  centre  of 
 
474 
 
 HISTORY  OF  PROTESTANT 
 
 the  town,  and  built  there  a  neat  chapel  for  the  English.  At 
 its  opening  in  June,  1839,  he  transferred  twenty-four  members 
 from  his  church,  and  among  them  his  own  wife,  to  form  the 
 nucleus  of  an  English  church  in  the  new  chapel.  He  watched 
 over  that  first  offshoot  from  the  mother  church  with  fatherly 
 care,  and  was  permitted  to  live  to  see  it  grown  into  a  strong, 
 influential,  and  self-supporting  church. 
 
 Seeing  the  population  at  the  seaside  increasing  rapidly,  he 
 built  there  a  large  chapel  in  1840,  and  transferred  116  members 
 from  the  mother  church  to  it.  That  church  soon  increased, 
 and  was  able  to  support  a  minister  in  less  than  a  year  after  its 
 formation.  In  1841  Mr.  Rees  built  a  third  chapel  at  Bryn,  two 
 miles  out  of  the  town,  and  sent  another  swarm  out  of  the  old 
 hive  there.  Before  his  death  he  had  a  hand  in  the  formation 
 of  a  fourth  church,  near  the  docks  ;  and  since  his  death  three 
 additional  churches  have  been  formed  in  the  town  and  neigh- 
 bourhood, all  the  result  of  the  movement  which  he  set  on  foot. 
 In  1829  he  found  only  one  Congregational  church,  with  250 
 members,  in  the  place,  and  there  are  now  eight,  with  2919 
 members. 
 
 As  a  preacher  Mr.  Rees  stood  in  the  front  rank  among  his 
 popular  contemporaries.  His  sound  common  sense,  his  easy 
 and  agreeable  delivery,  and  his  powerful  and  remarkably 
 melodious  voice  made  him  a  most  acceptable  and  effective 
 preacher.  We  have  often  seen  large  congregations  overpowered 
 and  bathed  with  tears  while  listening  to  him.  On  one  occasion 
 particularly,  at  an  association  at  Beaufort,  Monmouthshire,  we 
 have  witnessed  a  sight  which  we  can  never  forget.  At  that 
 time  that  awful  pestilence  the  cholera  was  making  terrible 
 ravages  throughout  the  manufacturing  districts  of  Glamorgan 
 and  Monmouth.  On  the  previous  day  Mr.  Rees,  on  his  way  to 
 Beaufort,  met  many  funerals,  and  saw  scores  of  coffins  carried 
 through  the  streets  at  Merthyr  Tydvil  and  other  places,  so  that 
 his  own  feelings  as  well  as  those  of  his  hearers  were  unusually 
 solemn.  He  was  preaching  the  last  of  three  at  the  ten  o'clock 
 service,  on  the  second  day  of  the  association,  with  from  ten  to 
 fifteen  thousand  people  standing  on  the  field  before  him.  His 
 text  was  that  solemn  sentence  in  Matt,  xxiii.  33,  "  How  can 
 
NONCONFORMITY  IN  WALES. 
 
 475 
 
 ye  escape  the  damnation  of  hell?"  After  delivering,  with  great 
 power  and  feeling,  for  over  half  an  hour  many  striking  thoughts 
 on  the  dangerous  condition  of  impenitent  sinners,  the  expres- 
 sion of  his  countenance  and  his  voice  suddenly  changed,  and 
 then  he  shouted  out  with  almost  supernatural  power  and  effect, 
 "It  is  possible  to  escape  now?"  Then  he  repeated  the 
 same  words  in  a  louder  tone,  and  the  third  time  in  a  still  louder 
 shout,  until  the  whole  of  the  vast  multitude  had  lost  all  control 
 over  their  feelings.  Hundreds  shouted  out  for  joy,  and  thou- 
 sands cried  out  in  agony  for  mercy.  Such  was  David  Rees  as 
 a  preacher. 
 
 In  addition  to  his  enormous  work  as  a  most  active  and 
 succes  sful  pastor  of  a  large  church,  and  a  preacher  of  national 
 fame,  Mr.  Rees  did  as  much,  if  not  more,  than  any  of  his  con- 
 temporaries to  guide  and  instruct  the  nation  by  means  of  the 
 press.  In  August,  1835,  ne  started  a  monthly  periodical,  which 
 he  named  Y  Dhuygiwr,  i.e.,  The  Reformer,  and  he  edited  it 
 with  extraordinary  efficiency  for  thirty  years.  Every  month  it 
 contained  able  and  spirited  articles  from  his  busy  pen,  on  civil 
 and  religious  liberty,  of  the  same  character,  and  of  equal  ability, 
 as  Edward  Miall's  best  articles  in  The  Noiiconformist.  When 
 declining  health  compelled  him,  in  1865,  to  give  up  the  editor- 
 ship, the  public  presented  him  with  a  testimonial  of  seven 
 hundred  pounds;  and  with  his  characteristic  generosity  and  self- 
 denial,  instead  of  appropriating  the  money  to  his  own  use,  he 
 handed  the  whole  sum  to  trustees  for  establishing  a  scholarship, 
 chiefly  in  connection  with  Brecon  College,  but  open  to  Con- 
 gregational students  at  any  college,  provided  they  be  natives  of 
 South  Wales.  This  generous  act,  together  with  all  his  other 
 good  deeds,  will  transmit  his  name  with  honour  to  future 
 generations. 
 
 His  life  was  a  most  eventful  one.  Sometimes  Providence 
 smiled  wonderfully  upon  him,  and  at  other  times  he  had  to 
 pass  through  the  most  terrible  storms.  On  the  9th  of  August, 
 1 85 1,  when  he  was  on  a  preaching  tour  in  Monmouthshire,  two 
 of  his  sons,  aged  twelve  and  eleven  years,  went  to  bathe  in  the 
 the  tide  and  were  drowned.  That  sad  catastrophe  gave  such  a 
 shock  to  his  strong  constitution,  from  which  he  never  quite  re- 
 
476 
 
 HISTORY  OF  PROTESTANT 
 
 covered.  His  first  wife,  a  most  excellent  woman,  died,  after 
 four  days'  illness,  in  July,  1857 ;  and  his  good  and  only  daughter,. 
 Mrs.  Maybery,  died  in  i860,  aged  twenty-six  years.  Amidst 
 these  successions  of  trials  he  found  in  his  second  wife  an  estim- 
 able, religious,  and  wealthy  lady,  all  the  earthly  comforts  which 
 he  could  desire  daring  the  last  ten  years  of  his  life. 
 
 In  all  his  varied  circumstances  he  maintained  a  consistent 
 Christian  character.  In  his  prosperity  he  was  cheerful  and 
 thankful,  and  diligently  serving  his  Divine  Master ;  and  in  his- 
 adversity  resigned,  quiet,  and  devotional.  He  now  rests  from 
 all  his  labours  and  troubles,  and  enjoys  the  reward  of  a  good 
 and  faithful  servant.  His  memoirs  and  a  selection  from  his 
 writings,  by  the  late  Rev.  Thomas  Davies  of  Llandilo,  is  a  very 
 valuable  and  instructive  work. 
 
 David  Howells, 
 
 An  eminent  minister  in  the  Calvinistic  Methodist  Connexion,, 
 was  born  near  St.  Clears,  Caermarthenshire,  March  31,  1797. 
 His  parents  were  eminently  religious,  and  he  was  brought  up 
 in  the  nurture  and  admonition  of  the  Lord  from  his  infancy. 
 Before  he  was  nine  years  of  age,  in  the  year  1805,  he  was  ad- 
 mitted to  the  communion  of  the  church  of  which  his  parents 
 were  members.  Mr.  Charles,  of  Bala,  was  officiating  on  the 
 day  of  his  admission,  and  it  is  said  that  he  took  up  the  child  in 
 his  arms  before  the  congregation,  and  solemnly  dedicated  him 
 to  the  service  of  the  Lord.  He  commenced  preaching  in  the 
 year  181 5.  Then,  or  soon  after,  he  settled  at  Swansea,  where 
 he  married.  In  the  year  1821  he  was  sent  by  the  South  Wales 
 Association  to  Penybont,  near  Llandrindod  Wells,  Radnorshire, 
 as  a  home  missionary.  He  laboured  successfully  there  for  six 
 or  seven  years.  The  year  after  his  settlement  there  he  built 
 a  chapel,  gathered  a  congregation,  and  soon  after  formed  a 
 Christian  Society,  which  has  long  since  become  a  compara- 
 tively strong  and  self-supporting  church.  Owing  to  his  success 
 as  a  home  missionary,  the  Association  ordained  him  in  1824,  at 
 an  earlier  age  than  the  preachers  were  then  generally  ordained 
 On  leaving  Radnorshire  he  returned  to  Swansea,  where  he 
 made  his  home  till  the  close  of  his  life,  with  the  exception  of  a 
 
NONCONFORMITY  IN  WALES. 
 
 477 
 
 year  or  two,  when  he  resided  at  Llantwice  Major  as  superin- 
 tendent of  the  Methodist  societies  in  the  Vale  of  Glamorgan. 
 He  died  at  Swansea,  August  4,  1873,  after  a  short  illness.  He 
 continued  to  preach  with  his  usual  animation  and  vigour  until 
 within  three  or  four  weeks  of  his  death. 
 
 Mr.  Howells  occupied  a  very  high  and  influential  position  in 
 his  own  denomination,  and  was  highly  esteemed  by  people  of 
 all  other  denominations  who  were  capable  of  appreciating  the 
 character  of  a  holy  and  devoted  man  of  God.  He  was  a  sound 
 evangelical  preacher,  always  acceptable  and  often  very  effective. 
 He  could  preach  with  correctness  and  freedom  in  the  English 
 language  as  well  as  in  the  Welsh.  For  several  years  before  his 
 death  he  was  the  senior  minister  in  the  Calvinistic  Methodist 
 body.  After  signally  serving  his  generation  as  an  able  and 
 diligent  preacher  of  the  gospel  for  fifty-eight  years,  this  good 
 man  descended  to  his  grave  without  a  spot  on  his  character, 
 and  in  favour  with  God  and  men. 
 
 William  Ambrose. 
 
 This  eminent  minister  was  born  at  Bangor,  August  1,  18 13. 
 He  was  the  only  child  of  his  parents,  who  were  religious 
 people,  in  comfortable  and  respectable  circumstances.  He 
 was  for  several  years  a  scholar  at  the  Friars'  School  in  his 
 native  city,  and  afterwards  for  some  time  under  the  tuition  of 
 the  Rev.  W.  Griffith,  at  Holyhead.  In  the  year  1828,  when 
 he  was  fifteen  years  of  age,  he  was  apprenticed  to  a  draper  in 
 Liverpool.  He  was  a  regular  attendant  at  the  Tabernacle 
 during  the  years  he  lived  at  Liverpool,  and  on  the  8th  of  July. 
 1830,  he  was  admitted  to  the  communion  of  the  church  there. 
 The  pastor,  Mr.  Breese,  and  the  deacons  soon  found  out  that 
 he  was  a  young  man  of  superior  talent  and  earnest  piety.  It 
 was  their  intention  to  encourage  him  to  preach,  but  before  the 
 matter  was  formally  laid  before  him  he  removed  to  London, 
 and  had  a  letter  of  transfer  to  the  Welsh  church  in  Southwark. 
 Soon  after  he  commenced  preaching  there.  During  the  two 
 years  he  stayed  in  London  he  was  almost  every  Sabbath 
 engaged  to  preach  in  one  or  the  other  of  the  Welsh  chapels. 
 His  service  was  sought  for  by  the  Welsh  people  of  all  denomi- 
 
478 
 
 HISTORY  OF  PROTESTANT 
 
 nations.  In  August,  1836,  he  left  London  for  Bangor, 
 intending,  after  remaining  for  a  few  weeks  with  his  parents, 
 to  set  up  business  on  his  own  account  in  Liverpool.  At 
 Bangor  he  met  Mr.  Caledfryn  Williams,  who  persuaded  him 
 to  accompany  him  on  a  preaching  tour  through  Lleyn  and 
 Eifionydd.  They  started  in  the  month  of  October,  and 
 preached  twice  a  day  for  a  fortnight.  On  their  journey  they 
 accidentally  met  the  venerable  Christmas  Evans.  Mr.  Williams 
 introduced  his  young  companion  to  Mr.  Evans,  and  told  him, 
 "  This  young  man  intends  setting  up  in  business  at  Liverpool, 
 but  I  have  done  my  best  to  persuade  him  to  devote  his  life  to 
 the  work  of  the  Christian  ministry ;  he  is  eminently  qualified 
 for  it."  The  venerable  patriarch  turned  to  the  young  man, 
 after  hearing  Mr.  Williams'  statement,  and  advised  him  "with 
 the  authority  of  an  oracle,"  and  his  words  led  him  to  a  decision 
 at  once. 
 
 When  the  itinerants  visited  Portmadoc,  the  people  there 
 were  charmed  by  Mr.  Ambrose's  personal  appearance  and 
 preaching,  and  pressed  him  to  supply  their  pulpit  for  a  Sabbath. 
 He  consented.  After  hearing  him  the  second  time  they 
 expressed  their  desire  to  ordain  him  at  once ;  but  he  wisely 
 told  them  that  he  preferred  remaining  with  them  for  twelve 
 months  on  probation,  in  order  to  see  whether  he  would  suit 
 the  place,  and  the  place  suit  him.  They  accepted  his  proposal. 
 The  members  of  the  church  were  only  nineteen,  but  before  the 
 end  of  the  twelve  months'  probation  both  the  church  and  the 
 congregation  were  more  than  doubled.  He  was  ordained 
 December  7,  1837,  and  laboured  there  with  extraordinary 
 success  for  thirty-seven  years.  The  mother  church,  some  years 
 before  his  death,  consisted  of  more  than  four  hundred  members, 
 exclusive  of  large  numbers  he  transferred,  from  time  to  time, 
 to  form  branch  churches  in  the  surrounding  districts. 
 
 After  serving  his  generation  with  remarkable  faithfulness 
 and  efficiency,  and  enjoying  good  health  all  his  life,  on  the 
 first  day  of  January,  187 1,  as  he  was  preparing  to  go  to  the 
 evening  service,  he  had  a  sudden  paralytic  stroke,  which  dis- 
 abled him  for  over  seven  months.  He  gradually  recovered,  so 
 as  to  be  able  before  the  end  of  the  summer  to  resume  his 
 
NONCONFORMITY  IN  WALES. 
 
 479 
 
 delightful  work  of  preaching  the  gospel.  But  he  never  became 
 what  he  was  before.  He  continued  to  preach  and  discharge 
 his  pastoral  duties,  to  the  great  satisfaction  of  his  attached 
 flock,  from  the  summer  of  1871  to  April  27,  1873.  On  that 
 Sabbath  day  he  preached  with  unusual  effect :  in  the  morning 
 from  the  words,  "  Patient  in  tribulation  j  "  and  in  the  evening 
 from  Isaiah  lvii.  15,  "The  high  and  lofty  One  that  inhabiteth 
 eternity."  After  the  evening  sermon  he  administered  the 
 Lord's  Supper ;  and  while  going  out  of  the  chapel  he  had  a 
 second,  and  a  much  severer,  stroke.  He  had  to  be  carried 
 home,  and  he  never  uttered  a  word  from  that  day  to  the  31st 
 of  October  following,  when  he  gently  breathed  out  his  last 
 breath.  His  funeral  was  the  largest  ever  seen  in  that  part  of 
 the  Principality. 
 
 William  Ambrose  was  tall,  comely,  and  of  a  very  gentlemanly 
 and  commanding  personal  appearance ;  and  his  comely  out- 
 ward man  was  the  habitation  of  a  great  soul,  remarkably  well 
 proportioned  in  all  its  faculties.  He  was  one  of  the  completest 
 and  most  faultless  men,  body  and  soul,  we  ever  knew.  His 
 character,  like  his  physical  and  mental  constitution,  was  every- 
 thing which  could  be  desired  or  expected.  Providence,  by 
 means  of  his  parents  and  his  excellent  wife,  had  placed  him 
 in  affluent  circumstances  ;  yet  he  was  humble,  sociable,  and 
 unpretending.  He  had  one  of  the  most  comfortable  homes  in 
 Wales,  but  instead  of  lounging  there  in  idleness,  he  was  nearly 
 half  his  time  about  the  country  on  errands  of  mercy,  either 
 collecting  to  help  poor  congregations  to  pay  their  chapel  debts, 
 preaching  in  neglected  districts,  advocating  the  claims  of  the 
 Bible  and  the  Missionary  Societies,  or  assisting  in  different  ways 
 his  poorer  brethren  in  the  ministry.  He  was  often,  on  his 
 journeys  in  poor  neighbourhoods,  very  indifferently  entertained, 
 but  he  never  complained,  and  never  got  tired  of  going  about 
 doing  good.  He  was  a  most  unselfish  person.  He  would 
 submit  to  any  reasonable  personal  inconvenience  in  order  to 
 do  good  to  other  people.  His  decision  to  give  up  the  lucrative 
 trade  to  which  he  had  been  trained,  by  which  he  might  have 
 become  a  millionnaire  before  the  close  of  his  life,  and  to  accept 
 the  call  of  a  church  of  nineteen  members,  in  what  was  then  a 
 
48o  HISTORY  OF  PROTESTANT 
 
 small  obscure  village,  plainly  shows  the  unselfish  character  of 
 the  man.  A  few  years  before  his  death,  while  walking  with  a 
 friend  in  one  of  the  streets  of  London,  he  looked  at  a  magnifi- 
 cent pile  of  buildings  belonging  to  one  of  the  wealthy  city 
 merchants,  and  said,  "  I  had  as  good  a  chance  of  possessing 
 that  as  he.  Years  ago  we  were  fellow-assistants  in  a  city 
 establishment,  and  then  my  prospects  were  the  brighter  of  the 
 two  •  but  I  don't  envy  him.  I  am  not  sorry  for  the  course 
 I  have  taken,  and,  through  God's  help,  I  would  do  the  same 
 again." 
 
 As  a  preacher  he  was  remarkably  edifying.  His  pithy 
 sentences,  his  striking  illustrations,  and  burning  thoughts 
 riveted  the  attention  of  his  hearers.  No  attentive  hearer  could 
 listen  to  him  without  being  wiser  and  better.  His  taste  was 
 most  refined,  and  his  language  always  chaste,  simple,  and 
 elegant.  His  voice  was  clear,  agreeable  to  the  ear,  and  some- 
 what melodious;  and  his  delivery  was  unrestrained  and 
 natural,  neither  too  rapid  nor  too  slow. 
 
 Mr.  Ambrose  was  a  very  accomplished  man  in  every  respect. 
 He  was  a  poet  of  the  first  order,  and  a  most  racy  and  instruc- 
 tive prose  writer.  His  numerous  articles  in  the  Bysgedydd,  of 
 which  he  was  one  of  the  editors  for  nearly  twenty  years,  are 
 among  the  most  readable  compositions  in  the  Welsh  language. 
 As  a  citizen,  a  literary  character,  and  a  minister  of  the  gospel, 
 he  was  respected  and  honoured  by  the  rich  and  the  poor. 
 William  Ambrose  was  one  of  the  most  precious  gifts  of  God  to 
 Wales  in  the  present  generation. 
 
 His  biography,  and  a  selection  from  his  prose  and  poetical 
 works,  under  the  editorship  of  the  Rev.  Dr.  W.  Rees,  Chester, 
 were  lately  published  in  two  handsome  volumes. 
 
 John  Parry,  D.D., 
 Was  born  March  23,  1812,  at  Bersham,  a  small  village  near 
 Wrexham.  His  parents  were  devoted  members  of  the  Calvin- 
 istic  Methodist  Connexion.  He  was  the  only  son  of  his 
 parents.  In  his  early  childhood  he  attended  a  day-school  at 
 Wrexham,  and  when  he  was  twelve  years  of  age  the  family 
 removed  to  Manchester.    The  circumstances  of  his  parents 
 
NONCONFORMITY  IN  WALES. 
 
 would  not  permit  them  to  keep  him  long  at  school  there  ;  but 
 he,  by  his  insatiable  thirst  for  knowledge,  overcame  that  dis- 
 advantage by  attending,  for  years,  evening  classes  and  lectures 
 at  the  Mechanics'  Institute.  By  those  means  he  became  a 
 respectable  scholar,  and  acquired  a  vast  amount  of  general 
 knowledge  ;  and  by  his  regular  attendance  at  the  Calvinistic 
 Methodist  Sunday-school,  and  other  religious  services,  he 
 attained  such  proficiency  in  Biblical  and  religious  knowledge 
 that  he  was  generally  regarded  as  the  ablest  man  among  the 
 Welsh  in  Manchester.  All  who  were  capable  of  appreciating 
 his  ardent  piety  and  brilliant  talents  considered  that  he  ought 
 to  have  devoted  himself  to  the  work  of  the  Christian  ministry 
 years  before  he  consented  to  do  it.  Owing  to  certain  circum- 
 stances he  did  not  see  his  way  clear  to  commence  preaching 
 until  some  time  after  his  admission  to  the  Connexional  College 
 at  Bala.  He  began  his  studies  there  in  the  year  1838,  and 
 prosecuted  them  with  the  utmost  diligence  and  application  for 
 three  years.  In  October,  1841,  he,  with  his  friends  Mr.  Owen 
 Thomas  (now  Dr.  O.  Thomas,  of  Liverpool)  and  Mr.  Morgan 
 Lloyd,  the  present  member  for  the  Anglesea  Boroughs,  entered 
 the  university  of  Edinburgh,  and  attended  there  for  two  sessions. 
 In  1843  Dr.  Charles,  one  of  the  tutors  at  Bala,  was  appointed 
 president  of  the  college  at  Trevecca,  and  Mr.  *Parry  was  chosen 
 to  succeed  him  at  Bala.  He  discharged  his  duties  as  tutor 
 with  singular  ability  and  faithfulness  to  the  close  of  his  remark- 
 ably active  and  useful  life.  His  health  had  been  gradually 
 failing  for  years,  but  amidst  all  his  pain  and  weakness  he 
 performed  his  professional  work  with  constant  diligence  and 
 efficiency  to  the  last.  He  died  in  peace,  January  19,  1S74. 
 in  the  sixty-first  year  of  his  age. 
 
 Dr.  Parry  was  a  very  talented  man,  an  excellent  scholar, 
 a  tutor  of  the  first  class,  a  most  acceptable  and  edifying 
 preacher,  and  a  very  able  writer.  He  contributed  many 
 articles  of  superior  value  to  the  Welsh  periodicals ;  but  the 
 work  which  immortalizes  his  name  is  the  Encylopadia  Cam- 
 brensis,  in  ten  large  volumes,  the  only  encyclopaedia  in  the 
 Welsh  language.  He  edited  eight  volumes  of  the  ten,  but  he 
 was  called  to  his  reward  before  the  work  was  completed.  It 
 
482 
 
 HISTORY  OF  PROTESTANT 
 
 is  a  work  of  sterling  value,  and  evinces  the  accurate  scholar- 
 ship, the  extensive  knowledge,  the  sound  judgment,  and  the 
 refined  taste  of  its  able  editor. 
 
 David  Williams, 
 A  very  extraordinary  character,  and  possibly  at  the  time  of 
 his  death  the  oldest  minister  in  the  whole  of  Christendom.  He 
 was  born  at  Llanwrtyd,  Breconshire,  January  27,  1779.  His 
 parents  were  zealous  members  of  the  ancient  Congregational 
 church  in  that  parish,  and  he  was  admitted  to  full  membership 
 in  that  church  a  few  months  after  passing  his  eleventh  birthday. 
 In  early  youth  he  was  apprenticed  to  a  shoemaker.  After 
 serving  his  apprenticeship  he  went  to  Llandovery,  and  after- 
 wards to  Merthyr  Tydvil,  to  work  at  his  trade.  Different  to 
 too  many  young  men,  he  carried  his  religion  with  him  wherever 
 he  went.  About  the  beginning  of  the  year  1799  he  returned 
 home,  and  in  the  following  September,  at  the  request  of  his 
 pastor,  the  Rev.  Isaac  Price,  and  the  church,  he  began  to 
 preach,  and  it  was  soon  found  that  he  was,  in  every  respect, 
 endowed  with  an  extraordinary  qualification  for  the  work.  In 
 the  year  1800  he  accompanied  Mr.  Daniel  Evans,  afterwards 
 of  Mynyddbach,  near  Swansea,  on  a  preaching  tour  through 
 North  Wales.  Some  time  after  his  return  from  that  journey 
 he  applied  for  admission  to  the  academy  at  Wrexham  (now 
 Brecon  College),  and  his  application  was  accepted.  But  his 
 aged  pastor  implored  him  with  tears  to  stay  at  home  to  be  his 
 assistant,  and  he  reluctantly  consented,  but  deeply  regretted  it 
 in  after  years.  His  superior  abilities  and  unwearied  applica- 
 tion in  a  great  measure  made  up  for  the  want  of  collegiate 
 training ;  but  from  experience  of  the  disadvantages  he  had  to 
 work  his  way  through,  he  always  strongly  advised  every  young 
 preacher  to  seek  admission  to  a  college  before  entering  the 
 ministry. 
 
 Mr.  Williams  accepted  the  unanimous  invitation  of  the 
 united  churches  of  Llanwrtyd  and  Troedrhiwdalar,  and  was 
 ordained  August  18,  1803.  About  that  time  Mr.  Price,  the 
 senior  pastor,  had  a  paralytic  stroke  which  utterly  disabled 
 him,  and  so  the  whole  work  at  once  fell  upon  the  shoulders 
 
NONCONFORMITY  IN  WALES. 
 
 483 
 
 of  the  junior  pastor,  and  he  bore  the  burden  unweariedly  for 
 sixty-three  years  !  In  1805  he  formed  those  members  of  the 
 church  at  Troedrhiwdalar  who  resided  on  the  south  side  of 
 the  Eppynt  Hills  into  a  branch  church,  in  the  parish  of  Merthyr 
 Cynog,  and  built  them  a  chapel,  which  he  named  Ebenezer. 
 That  church,  in  connection  with  the  other  churches,  was  under 
 his  pastoral  care  for  thirty  years.  In  1813  he  built  a  chapel 
 named  Bethel,  midway  between  Llanwrtyd  and  Llandovery, 
 and  formed  the  members  of  the  church  at  Llanwrtyd  who 
 resided  in  that  district  into  a  branch  church  there.  Another 
 offshoot  from  Llanwrtyd  was  formed  into  a  church  at  Aber- 
 gwesin,  and  a  chapel  was  built  there  in  1828.  In  1822  a  chapel 
 named  Beulah  was  built  within  three  miles  to  the  west  of 
 Troedrhiwdalar,  and  a  church  was  formed  there,  which  is  now 
 nearly  as  strong  as  the  mother  church.  In  1847  another 
 branch  of  the  church  at  Troedrhiwdalar  was  formed  at  a  new 
 chapel  named  Olewydd,  near  the  road  from  Llanwrtyd  to 
 Builth.  Before  the  formation  of  these  branch  churches,  many 
 of  the  members  had  to  walk  or  ride  eight  or  ten  miles,  over 
 rough  and  mountainous  roads,  to  their  places  of  worship. 
 Having  so  many  churches  under  his  pastoral  superintendence, 
 Mr.  Williams,  an  unwearied  worker  as  he  was,  felt  that  it  was 
 too  much  for  him  ;  he  therefore  resigned  his  charge  at  Llan- 
 wrtyd and  its  branches  in  1843,  and  confined  his  labours  to 
 Troedrhiwdalar  and  its  branches. 
 
 In  1853  his  jubilee  was  celebrated.  Hundreds  of  ministers 
 and  laymen  from  various  parts  of  the  Principality  gathered 
 there  on  that  interesting  occasion.  The  worthy  veteran  was 
 presented  with  a  handsome  testimonial.  His  senior  deacon,  in 
 making  the  presentation,  said  :  "  In  fifty  years  there  are  two 
 thousand  six  hundred  Sundays,  and  our  worthy  and  esteemed 
 pastor  has  not  been  disabled  on  a  single  Sunday  in  the  fifty 
 years  from  preaching  by  indisposition,  or  allowed  flooded, 
 bridgeless  mountain-streams,  storms  of  rain,  or  roads  thickly 
 covered  by  snow-drifts  and  almost  impassable,  to  interfere  with 
 the  fulfilment  of  his  Sabbath  engagements."  He  invariably 
 came  home  after  the  evening  service  from  the  furthest  corner 
 of  his  field  of  labour,  ready  for  his  work  on  the  morrow,  when 
 
484 
 
 HISTORY  OF  PROTESTANT 
 
 he  rose  again  with  the  lark.  During  the  first  forty  years  of  his 
 ministry  he  preached  three  times  and  travelled  twenty  miles 
 every  Sunday.  He  formally  resigned  his  charge  at  Troedrhiw- 
 dalar  on  the  day  of  the  ordination  of  his  successor,  and  the 
 sixty-third  anniversary  of  his  pastorate  over  that  and  other 
 churches  in  the  district.  After  that  he  continued  to  preach 
 every  Sunday  to  the  close  of  his  wonderful  life.  In  May,  1874, 
 he  travelled  to  London  on  Saturday,  preached  there  three 
 times  on  Sunday  and  twice  on  Monday,  and  reached  home  in 
 good  spirits  on  Tuesday  evening.  On  the  following  Saturday  he 
 started  for  Pembrokeshire,  preached  five  times  on  Sunday  and 
 Monday,  and  returned  on  Tuesday.  On  the  last  Sunday,  save 
 one,  before  his  death,  he  preached  twice  at  Builth,  and  rode 
 fifteen  miles.  The  day  before  his  departure  he  complained  of 
 some  pain  between  his  shoulders,  but  he  felt  better  in  the 
 afternoon,  and  walked  about.  On  the  morning  of  his  last  day 
 he  expected  to  be  able  to  go  to  the  chapel  in  the  evening,  to 
 hear  two  of  his  particular  friends,  who  were  to  preach  there ; 
 but  about  midday  he  felt  worse,  and  at  three  o'clock,  in  a  fit 
 of  coughing,  he  suddenly  breathed  his  last.  That  memorable 
 day  was  the  20th  of  August,  1874. 
 
 Mr.  Williams  was  physically  strong,  and  rather  short  of 
 stature.  He  was  naturally  a  very  fluent  speaker,  and  possessed 
 a  fine  voice  which  was  entirely  under  control.  He  was  univer- 
 sally acknowledged  to  be  one  of  the  most  eloquent  and  able 
 preachers  in  Wales,  and  mighty  was  the  influence  he  wielded 
 over  vast  congregations,  even  in  the  open  air.  He  was  one  of 
 those  who  created  a  new  era  in  the  preaching  of  Wales  by 
 giving  a  popular  phase  to  the  great  doctrines  of  Christianity. 
 So  great  a  favourite  was  he  in  Wales,  that  at  almost  every 
 Association,  when  the  meetings  are  held  in  the  open  air,  in 
 both  South  and  North  Wales,  his  services  were  sought,  and  to 
 him  was  assigned  the  most  prominent  position  on  such  occa- 
 sions. He  was  young  and  buoyant  between  ninety  and  ninety- 
 five.  To  the  last  he  kept  himself  abreast  of  the  age,  and  was 
 a  constant  student  of  contemporary  history.  He  died  in  the 
 ninety-sixth  year  of  his  age,  and  still  had  his  armour  on, 
 glittering  and  unbuckled,  having  been  a  church  member  for 
 
NONCONFORMITY  IN  WALES. 
 
 485 
 
 eighty-four  years,  a  preacher  of  the  gospel  for  seventy-five,  an 
 ordained  minister  for  seventy-one,  and  the  stated  pastor  of  the 
 same  church  for  sixty-three. 
 
 His  married  life  lasted  for  sixty-one  years,  and  the  coffin  of 
 his  wife  was  the  first  to  cross  his  threshold.  After  reaching 
 the  house  from  the  funeral  of  his  wife,  he  said,  "  I  have  seen 
 my  grave  to-day,  but  having  seen  Calvary  long  ago  I  am  not 
 afraid  of  it."  Mr.  Williams's  biography,  by  his  successor,  the 
 P.ev.  D.  A.  Griffiths,  is  a  very  interesting  volume,  and  a  trans- 
 lation of  it  would  be  a  boon  to  English  readers. 
 
 John  Prichard,  D.D., 
 
 A  very  eminent,  active,  and  successful  Baptist  minister,  was 
 born  at  Llaneilian,  Anglesea,  March  25,  1796.  When  he  was 
 young  his  parents  removed  to  Holywell,  and  afterwards  to 
 Llandudno,  where  his  father  worked  in  the  mines.  Owing  to 
 his  father's  habitual  intemperance  he  had  no  educational 
 advantages  in  his  childhood.  When  he  was  about  ten  years 
 of  age,  the  Calvinistic  Methodists  opened  a  Sunday-school  at 
 Llandudno,  and  he  became  one  of  the  scholars  at  once.  There 
 he  learnt  to  read  his  Bible,  and  acquired  some  measure  of 
 religious  knowledge.  About  the  year  18 10  the  owners  of  the 
 mines  opened  an  English  day-school  at  Llandudno,  and  John 
 Prichard,  who  was  then  working  with  his  father  in  the  mines, 
 attended  it  for  some  time,  generally  in  the  afternoons,  after 
 working  underground  in  the  mornings.  He  acquired  some 
 knowledge  of  the  English  language  there.  He  was  afterwards 
 at  a  school  kept  by  the  Rev.  Jesse  Jones,  a  Baptist  minister,  at 
 Fforddlas,  near  Conway,  for  nine  months ;  and  for  a  few  months 
 more,  in  1813,  at  the  school  of  a  Mr.  Anderson,  a  Unitarian 
 minister  at  Liverpool.  The  money  he  had  saved  by  working 
 in  the  mines  supported  him  at  these  schools.  It  is  said  that 
 he  worked  again  in  the  mines  for  some  time  after  his  return 
 from  Liverpool. 
 
 Though  his  father,  by  neither  word  nor  example,  led  him 
 to  think  anything  of  religion,  yet  it  seems  that  he  had  been 
 the  subject  of  religious  convictions  from  his  early  childhood. 
 Those  convictions  were  gradually  deepened  by  what  he  had 
 
486 
 
 HISTORY  OF  PROTESTANT 
 
 learnt  in  the  Sunday-school,  and  in  hearing  sermons.  At  last 
 he  made  up  his  mind  to  make  a  public  profession  of  religion. 
 He  felt  inclined  at  first  to  join  the  Calvinistic  Methodists,  but 
 he  was  ultimately  led  to  prefer  the  Baptists.  He  was  baptized 
 in  the  sea  at  Llandudno,  in  June,  1816,  by  the  Rev.  Thomas 
 Rees  Davies.  About  two  years  after  he  commenced  preaching, 
 and  in  1821  he  was  admitted  to  the  Baptist  Academy  at  Aber- 
 gavenny. On  the  completion  of  his  course  there,  which  then, 
 at  that  institution,  lasted  only  for  two  years,  he  returned  home 
 in  a  very  delicate  state  of  health.  When  he  recovered  he 
 visited  Llangollen,  and  received  an  invitation  from  the  church 
 there.  That  church,  which  consisted  of  only  thirty-two  mem- 
 bers, mostly  poor  people,  with  their  chapel  under  a  heavy 
 burden  of  debt,  had  nothing  in  itself  or  surroundings  encourag- 
 ing to  a  young  man  to  accept  its  invitation.  However,  Mr. 
 Prichard  made  up  his  mind  to  accept  it,  and  he  was  ordained 
 there  December  25,  1823.  The  salary  which  they  could 
 promise  him  was  only  twenty-two  pounds  a  year.  He  began 
 his  work  under  very  discouraging  circumstances,  but  with 
 earnestness,  determination,  and  unswerving  trust  in  God.  Year 
 after  year  he  gradually  gained  ground,  and  many  years  before 
 he  finished  his  illustrious  course  he  was  one  of  the  most 
 influential  men  in  the  whole  town  and  neighbourhood,  and  the 
 Baptist  church  strong  and  flourishing.  In  the  year  1856  he 
 formed  an  English  church,  and  soon  after  a  new  chapel  was 
 erected  for  the  Welsh  church,  while  the  English  congregation 
 occupied  the  old  one. 
 
 When  the  North  Wales  Baptist  College  was  instituted  at 
 Llangollen,  in  1862,  Dr.  Prichard  was  chosen  to  be  the 
 president  and  theological  tutor.  He  discharged  his  important 
 duties  with  remarkable  efficiency  for  four  years,  and  then, 
 feeling  that  the  weakness  of  old  age  was  becoming  oppressive, 
 he  resigned,  'and  Dr.  Jones,  the  classical  tutor,  was  appointed 
 to  succeed  him.  He  gave  a  freehold  site  for  a  college  house 
 in  1872,  and  in  the  year  1874  a  testimonial  of  four  hundred 
 pounds  was  presented  to  him,  which  he  gave  to  found  a 
 scholarship  in  connection  with  the  college. 
 
 Dr.  Prichard  was  an  eminently  devout  man.    He  lived  in 
 
NONCONFORMITY  IN  WALES. 
 
 487 
 
 close  and  constant  communion  with  God.  A  professor  of 
 religion,  and  especially  a  preacher,  of  doubtful  morality,  or 
 deficient  in  the  sobriety  and  seriousness  which  become  the 
 gospel,  was  unbearable  to  him.  His  zeal  for  purity  and  be- 
 coming solemnity  might  occasionally  lead  him  to  treat  sus- 
 pected characters  with  rather  too  much  roughness  j  but  his 
 aim  was  always  good,  if  he  sometimes  used  improper  means 
 for  attaining  it. 
 
 He  was  a  very  active  and  public-spirited  man.  All  public 
 movements  for  the  advancement  of  religion,  morality,  educa- 
 tion, and  civil  and  religious  liberty,  had  his  valuable  and 
 heartiest  support.  In  his  own  sphere  he  always  took  the  lead 
 in  such  movements. 
 
 He  was  a  sound  divine,  and  a  very  edifying  evangelical 
 preacher.  His  tall,  handsome,  dignified  and  solemn  appear- 
 ance in  the  pulpit  inspired  a  feeling  of  reverence  towards  him 
 and  his  message  in  the  hearers.  He  was  not  ranked  among 
 the  most  popular  preachers  of  his  age,  but  those  who  frequently 
 heard  him  admired  his  sound  sense,  and  his  telling  and  clear 
 manner  of  explaining  the  expressions  and  the  doctrines  of  God's 
 word.  He  was  a  blessing  to  his  own  denomination,  and,  to  a 
 great  extent,  to  the  country  at  large.  He  descended  to  the 
 grave  in  a  ripe  old  age,  and  full  of  honour.  His  Memoirs,  by 
 the  Rev.  Owen  Davies,  Caernarvon,  is  a  very  interesting  and 
 well-written  volume. 
 
 Isaac  Jenkins, 
 
 A  very  estimable  and  useful  Wesleyan  minister,  was  born  at 
 Ystumtuen,  near  Aberystwyth,  in  the  year  1S12.  "  His  father 
 was  a  very  devout  and  heavenly-minded  man  ;  so  in  his  child- 
 hood and  youth  he  was  brought  under  powerful  religious  in- 
 fluences, and  at  a  very  early  period  gave  himself  fully  to  the 
 Lord  After  labouring  with  zeal  and  success  as  a  local  preacher, 
 he  was  accepted  as  a  candidate  for  the  ministry  in  the  year 
 1S35.  He  was  one  of  the  first  students  admitted  to  the 
 Theological  Institution  at  Hoxton ;  and  after  spending  two 
 years  there,  he  entered  upon  Circuit  work.  Early  in  his  course 
 he  gave  evidence  of  considerable  administrative  ability,  and 
 
488 
 
 HISTORY  OF  PROTESTANT 
 
 for  twenty-three  years  faithfully  served  the  Connexion  as  the 
 Financial  Secretary  of  a  District.  For  several  years  he  was  the 
 chairman  of  the  South  Wales  District,  and  discharged  the  duties 
 of  that  office  with  wisdom  and  fidelity.  In  the  year  1874  his 
 health  failed,  and  he  was  compelled  to  retire  from  the  full  work 
 of  the  ministry,  but  continued  to  labour  in  the  Master's  vine- 
 yard, as  his  strength  permitted.  He  was  very  amiable  and 
 affectionate,  and  loved  by  all  who  knew  him. 
 
 As  a  preacher,  his  style  was  simple  and  chaste ;  the  arrange- 
 ment of  his  discourses  was  natural  and  perspicuous,  and  the 
 delivery  of  them  was  often  accompanied  with  great  power. 
 He  was  an  able  expositor  of  God's  Holy  Word,  and  a  useful 
 minister  of  the  New  Testament.  Nor  did  he  confine  himself 
 to  pulpit  labours  and  pastoral  duties.  He  sought  by  his  pen 
 to  contribute  to  the  instruction  and  spiritual  welfare  of  our 
 young  people.  He  finished  his  earthly  course  in  perfect  peace 
 with  God  and  men,  and  left  a  clear  testimony  that  to  him  to 
 die  was  gain.  Some  of  his  last  words  were.  "  My  soul  is  safe 
 resting  on  the  all-sufficient  atonement  of  my  blessed  Redeemer." 
 With  considerable  difficulty  he  whispered,  "  Inform  my  dear 
 friends  that  I  have  deep,  solid,  and  undisturbed  peace."  He 
 died  at  Merthyr  Tydvil,  August  25,  1877,  in  the  sixty-fifth 
 year  of  his  age,  and  the  forty-third  of  his  ministry.1 
 
 The  foregoing  sketch  is  perfectly  correct.  A  more  amiable, 
 kindhearted,  sincere,  and  inoffensive  man  than  Isaac  Jenkins 
 never  lived. 
 
 Thomas  Thomas,  D.D. 
 
 This  eminent  minister  was  born  at  Cowbridge,  Glamorgan- 
 shire, January  12,  1804.  In  his  infancy  his  parents  removed 
 to  Leckwith  Bridge,  near  Cardiff.  His  father  was  a  farmer  in 
 comfortable  circumstances.  The  son  received  the  rudiments 
 of  his  education  at  a  school  kept  by  a  clergyman  at  Llandaff. 
 Although  he  had  no  religious  training  or  example  at  home,  he 
 was  at  an  early  age,  by  frequently  conversing  with  two  pious 
 labourers  who  were  working  on  his  father's  farm,  induced  to 
 attend  often  the  meetings  of  a  small  company  of  Welsh  Baptists, 
 1  The  Minutes  of  Conference  for  1878,  p.  18. 
 
NONCONFORMITY  IN  WALES. 
 
 489 
 
 who  worshipped  in  a  room  at  the  Star  and  Garter,  near  Cardiff 
 Castle.  When  about  thirteen  years  of  age  he  applied  for  ad- 
 mission to  the  Baptist  Church,  but  owing  to  the  opposition  of 
 his  parents  his  admission  was  delayed  for  some  time.  However, 
 it  was  not  long  before  they  gave  their  consent,  and  he  was 
 baptized  by  the  Rev.  Griffith  David,  and  admitted  to  the  church 
 at  the  Tabernacle  Chapel,  Cardiff.  When  about  sixteen  years 
 of  age  he  began  to  preach,  and  delivered  his  first  public  sermon 
 at  the  Tabernacle,  April  12,  182 1.  He  soon  became  very 
 popular,  and  he  was  constantly  invited  to  preach  in  farmhouses 
 and  cottages  in  almost  every  village  from  Cardiff  to  Lantwit 
 Major.  In  1822  he  was  admitted  to  the  Baptist  College  at 
 Abergavenny,  and  in  August,  1824,  he  was  transferred  from 
 there  to  Stepney  College,  London,  where  he  studied  for  four 
 years.  Having  become  known,  while  a  student,  for  his 
 earnestness  and  ability  as  a  preacher,  he  was  invited,  on  leaving 
 college,  to  the  pastorate  of  the  church  at  Henrietta  Street, 
 London.  There  he  laboured  with  remarkable  success  between 
 seven  and  eight  years.  Among  the  members  of  his  church 
 there  was  Lord  Justice  Lush,  who  remained  to  the  close  of  his 
 life  one  of  his  most  intimate  friends. 
 
 When  the  Baptist  College  was  removed  from  Abergavenny 
 to  Pontypool,  in  1836,  Dr.  Thomas  was  invited  to  become  its 
 president.  He  accepted  the  invitation,  and  presided  over  that 
 institution  with  great  efficiency  and  universal  approbation  for 
 forty-one  years.  His  resignation,  which  his  failing  health  and 
 increasing  infirmity  of  deafness  induced  him  to  tender,  took 
 place  in  1877.  That  his  successful  management  of  the  college, 
 and  his  indefatigable  ministerial  labours,  were  heartily  appreci- 
 ated throughout  the  Principality,  was  evidenced  by  the  hand- 
 some testimonial,  consisting  of  a  beautifully-illuminated  address, 
 and  a  purse  of  two  thousand  guineas,  which  was  presented  to 
 him  on  the  20th  of  September,  1876,  at  a  public  meeting  held 
 at  Cardiff,  and  presided  over  by  Sir  Robert  Lush. 
 
 On  leaving  Pontypool  he  took  up  his  residence  at  Cardiff. 
 Though  advanced  in  years  he  continued  to  serve  his  Divine 
 Master  to  the  very  close  of  his  industrious  life.  He  occupied 
 some  pulpit  or  other  almost  every  Sunday  during  the  short  time 
 
49° 
 
 HISTORY  OF  PROTESTANT 
 
 he  resided  at  Cardiff,  and  the  last  Sabbath  he  lived  he  preached 
 twice  at  Pontypridd.  On  Monday,  December  5,  1881,  he  re- 
 turned home  in  his  usual  health,  and  Tuesday  he  was  as  lively 
 and  cheerful  as  ever.  That  evening,  after  conducting  family 
 worship,  he  retired  to  his  study,  and  wrote  a  few  remarks  with 
 pencil  on  the  Revised  Version  of  the  New  Testament,  and  then 
 went  to  bed.  The  following  morning,  not  getting  up  at  the 
 usual  time,  his  niece  went  to  his  bedroom,  and  found  him  dead 
 in  bed.  A  medical  man  was  sent  for  at  once,  who  said  that 
 life  had  been  extinct  for  about  half  an  hour,  and  that  the  cause 
 of  death  was  apoplexy.  Thus  this  eminent  servant  of  God 
 passed  quietly  to  his  eternal  rest,  after  more  than  half  a  century 
 of  singular  activity  and  usefulness  in  the  work  of  the  Christian 
 ministry. 
 
 Dr.  Thomas  was  one  of  the  most  perfect  specimens  of  a 
 Christian  gentleman  we  ever  had  the  privilege  of  knowing  and 
 associating  with.  He  was  amiable,  sociable,  and  perfectly  free 
 from  narrowness  and  bigotry,  though  an  unswerving  Liberal  and 
 a  staunch  Nonconformist. 
 
 Our  limited  space  will  not  permit  us  to  do  much  more  than 
 merely  refer  to  the  names  of  a  few  other  worthies  who  finished 
 their  course  within  the  last  twenty-one  years. 
 
 Ellis  Evans,  D.D. — He  was  a  very  eminent  Baptist 
 minister  at  Cefnmawr,  Denbighshire,  and  was  regarded  as  one 
 of  the  ablest  divines  among  the  Welsh  Baptists.  Born  at 
 Llanuwchllyn,  June  22,  1786;  was  an  ordained  minister  for 
 forty-nine  years,  and  died  at  Cefnmawr,  March  28,  1864. 
 
 Edward  Morgan,  of  Dyffryn,  Merionethshire,  a  bright 
 ornament  of  the  Welsh  pulpit,  and  one  of  the  most  active  and 
 useful  ministers  in  the  Calvinistic  Methodist  body.  He  died 
 May  9,  187 1,  in  the  fifty-third  year  of  his  age. 
 
 John  Davies,  of  Cardiff,  was  a  most  active  and  a  singularly 
 successful  minister.  His  death  at  the  early  age  of  fifty-two 
 was  a  great  loss  to  the  Congregationalists  of  Wales.  He  died 
 May  8,  1874.  His  "  Memoirs,"  by  Dr.  J.  Thomas,  of  Liver- 
 pool, is  to  be  published  forthwith. 
 
 William  Davies,  D.D.,  was  an  eminent  Wesleyan  minister. 
 
NONCONFORMITY  IN  WALES 
 
 491 
 
 He  was  a  sweet  and  a  very  popular  preacher.  For  some  years 
 he  was  editor  of  the  Eurgraw?i  Wesleyaidd,  and  was  also 
 author  of  a  theological  dictionary  and  several  pamphlets  in  the 
 Welsh  language.  He  died  at  Bangor,  August  13,  1875,  aged 
 fifty-five  years. 
 
 Daniel  Davies,  D.D. — This  most  extraordinary  man  was 
 born  near  Llandovery,  Caermarthenshire,  November  15,  1797. 
 His  parents  were  very  pious  people,  members  of  the  Calvinistic 
 Methodist  Connexion,  and  he  in  his  early  youth  joined  the 
 church  of  which  his  parents  were  members.  In  18 18  he 
 commenced  preaching,  and  in  182 1  he  changed  his  views  on 
 baptism,  and  consequently  joined  the  Baptists.  The  small- 
 pox deprived  him  of  his  eyesight  when  he  was  six  years  and 
 four  months  old,  but  through  his  superior  mental  powers,  and 
 flowing  eloquence,  he  became  a  most  powerful  and  popular 
 preacher,  and  his  popularity  continued  undiminished  to  the  close 
 of  his  long  life.  He  died  February  19,  1876,  and  was  buried 
 in  the  burying-ground  of  Bethesda  Chapel,  Swansea,  where  he 
 had  been  minister  for  twenty-nine  years. 
 
 John  Jones  (Mathetes)  was  born  at  Newcastle-Emlyn  in 
 the  year  1821.  He  was  educated  at  the  Baptist  College, 
 Haverfordwest,  and  became  one  of  the  most  celebrated  Baptist 
 ministers  in  the  Principality.  He  published  a  considerable 
 number  of  works,  but  his  principal  one  is  his  "  Biblical  and 
 Theological  Dictionary,"  in  three  volumes.  He  was  a  straight- 
 forward and  honest  man  of  an  unblemished  character.  He 
 died  at  Briton  Ferry,  November  18,  1878,  aged  fifty-seven. 
 
 William  Griffith,  of  Holyhead,  was  the  second  son  of  the 
 Rev.  John  Griffith  of  Caernarvon.  He  was  born  August  12, 
 1 80 1,  and  was  admitted  to  the  church  in  his  fourteenth  year. 
 On  the  day  when  the  battle  of  Waterloo  was  fought  he  enlisted 
 under  the  banner  of  the  Prince  of  Peace.  He  was  educated  at 
 Caermarthen  College,  and  ordained  in  1822  at  Holyhead,  over 
 a  small  church  of  poor  people,  worshipping  in  a  room.  There 
 he  spent  his  whole  life,  and  left  three  churches  of  over  six 
 hundred  members  in  the  town  and  neighbourhood.  We  never 
 saw  a  nearer  approach  to  perfection  in  everything  lovely, 
 gentlemanly,  and  pure,  than  we  saw  in  the  amiable  William 
 Griffith.    He  died  in  the  Lord,  August  13,  1881. 
 
492     HISTORY  OF  PROTESTANT  NONCONFORMITY  IN  WALES. 
 
 The  last,  but  not  the  least,  we  can  include  in  our  list  of 
 worthy  characters  is  Thomas  Jones.  He  was  born  at  Rhaia- 
 der,  in  Radnorshire,  July  17,  181 9,  and  died  at  Swansea,  June 
 24,  1882.  His  fame,  as  one  of  the  most  popular  preachers  of 
 the  age,  has  spread  over  both  hemispheres.  It  is  fully  expected 
 that  his  sons  and  nephew  will  soon  publish  a  full  account  of 
 his  wonderful  life,  and  we  predict  that  it  will  be  one  of  the 
 most  instructive  and  readable  volumes  of  biography  ever 
 published. 
 
CHAPTER  VIII. 
 
 HISTORICAL  SKETCH  OF  THE    COLLEGES  OF    THE  WELSH  NON- 
 CONFORMISTS, FROM  A.D.   1662  TO  THE  PRESENT  TIME. 
 
 |HE  Independents  and  Presbyterians,  from  the 
 !  earliest  period  of  their  history,  have  always  been 
 zealous  for  a  well  educated  ministry.  Some  of 
 them,  in  the  early  part  of  the  eighteenth  century, 
 have  suffered  their  zeal  to  carry  them  to  the  absurd  extreme  of 
 making  it  a  condition  in  the  trust-deeds  of  their  chapels,  that 
 none  but  persons  regularly  trained  at  an  Academy  should  be 
 eligible  to  officiate  as  ministers  in  those  chapels. 
 
 The  first  Nonconforming  Academy  in  Wales  was  that  at 
 Brynllwarch,  near  Bridgend,  Glamorganshire.  Its  founder 
 and  first  president  was  Samuel  Jones,  A.M.,  who  had  been 
 for  some  time  tutor  at  Jesus  College,  Oxford.  It  appears  that 
 he  set  up  his  seminary  soon  after  his  ejectment  in  1662.  He 
 presided  over  it  with  remarkable  efficiency  to  the  close  of  his 
 valuable  life  in  1697.  On  his  death,  it  was  removed  to  Aber- 
 gavenny, and  placed  under  the  presidency  of  a  Mr.  Roger 
 Griffyth.  That  person,  in  the  course  of  two  or  three  years, 
 deserted  the  ranks  of  Nonconformity,  ' 1  and  became  parson 
 of  New  Radnor,  and  Archdeacon  of  Brecon,  by  the  favour  and 
 interest  of  R.  Harley,  Esq.,  and  not  long  after  died  miserably 
 in  debt  there,  to  say  no  more.'' 1  Mr.  Samuel  Jones,  of 
 Tewkesbury,  and  Mr.  Thomas  Perrot,  of  Caermarthen,  studied 
 for  some  time  under  Mr.  Griffyth. 
 
 When  the  tutor  at  Abergavenny  conformed,  the  academy 
 
 1  Calamy,  vol.  ii.  734. 
 
494 
 
 HISTORY  OF  PROTESTANT 
 
 was  removed  again  to  the  neighbourhood  of  Bridgend,  and 
 Mr.  Rees  Price,  the  father  of  the  celebrated  Dr.  Richard  Price, 
 of  London,  presided  over  it  for  a  few  years.  Mr.  Price,  who 
 had  been  educated  under  Mr.  Jones,  of  Brynllwarch,  was  a 
 good  scholar  and  a  very  successful  minister.  In  doctrine  he 
 was  a  rigid  Calvinist.  He  died,  June  28,  1739,  aged  66  years. 
 It  seems  that  he  considered  the  ministry  as  the  great  work  of 
 his  life,  and  only  undertook  the  care  of  the  academy  until  a 
 suitable  tutor  could  be  found.  In  the  year  1704,  the  institu- 
 tion was  located  at  Caermarthen,  under  the  care  of  Mr.  William 
 Evans,  who  conducted  it  with  great  reputation  till  his  death,  in 
 December,  17 18.  He  was  succeeded  by  Mr.  Thomas  Perrot, 
 of  Newmarket,  Flintshire.  Mr.  Perrot  was  a  native  of  Llany- 
 bree,  near  Caermarthen,  and  studied  successfully  under  Mr. 
 GrirTyth,  at  Abergavenny,  and  Mr.  James  Owen,  at  Shrewsbury. 
 He  was  ordained  August  6,  1706,  by  Mr.  Matthew  Henry,  and 
 others,  to  the  pastoral  office  at  Newmarket,  where  he  continued 
 to  exercise  his  ministry  till  his  removal  to  Caermarthen.  He 
 died  December  26,  1733.  Mr.  Perrot  was  a  very  good  man, 
 but  too  mild  and  good-natured  to  exercise  proper  discipline 
 over  the  students,  many  of  whom,  in  the  latter  years  of  his  life, 
 became  notoriously  loose  in  their  morals,  and  Arminian  in 
 their  sentiments.  Most  of  the  clergy  of  the  diocese  of  St. 
 David's,  as  well  as  the  Nonconforming  ministers,  were  educated 
 under  Mr.  Perrot,  and  his  successors,  at  Caermarthen.  The 
 corruption  of  the  Nonconforming  students  may,  to  some  extent, 
 be  attributed  to  the  contaminating  influence  of  their  clerical 
 schoolmates,  who  generally  made  no  pretentions  to  personal 
 piety. 
 
 Mr.  Vavasor  Griffiths,  of  Maesgwyn,  in  Radnorshire,  was 
 appointed  to  succeed  Mr.  Perrot.  He  refused  to  remove  to 
 Caermarthen,  lest  his  pupils  should  be  corrupted,  like  those 
 under  his  '  predecessor ;  the  institution  was  consequently 
 removed  to  Radnorshire.  He  presided  over  it  till  the  year 
 1740,  when  he  died,  in  the  forty-third  year  of  his  age.  Mr. 
 Griffiths  was  a  man  of  eminent  piety,  and  a  most  excellent 
 tutor.  He  had  been  educated  under  Mr.  Jones,  of  Tewkes- 
 bury. 
 
NONCONFORMITY  IN  WALES. 
 
 495 
 
 After  Mr.  Griffiths's  death  the  academy  was  removed  to 
 Haverfordwest,  and  placed  under  the  superintendence  of  Mr. 
 Evan  Davies,  the  Independent  minister  there.  He  commenced 
 his  work  as  tutor  in  the  autumn  of  1740.  In  1743  he  accepted 
 an  invitation  to  the  pastorate  of  the  churches  at  Llanybree  and 
 Bwlchnewydd,  near  Caermarthen,  and  set  up  the  academy 
 again  in  that  town.  Mr.  Samuel  Thomas,  minister  of  the 
 Presbyterian  church  at  Lammas  Street,  had  a  flourishing 
 Grammar  School  under  his  care  there,  which  was  then  amalgam- 
 ated with  the  Academy.  Mr.  Davies  retained  the  presidency 
 and  the  theological  chair,  and  Mr.  Thomas  undertook  the 
 classical  department.  The  London  Congregational  and  Pres- 
 byterian Fund  Boards  annually  voted  certain  sums  of  money 
 to  support  the  tutors  and  the  students,  since  the  days  of  Mr. 
 Samuel  Jones.  Finding  that  Mr.  Samuel  Thomas,  the  classical 
 tutor,  was  an  avowed  Pelagian,  if  not  an  Arian,  the  Congrega- 
 tional Fund  Board  adopted  the  following  resolution  : — "  March 
 5,  1753.  That  this  Board  insist  upon  Mr.  Davies's  removal 
 of  the  Academy  from  Caermarthen."  1  Mr.  Davies,  though 
 strictly  orthodox  himself,  was,  for  some  reason  or  other,  unwill- 
 ing to  part  with  his  colleague.  The  Congregational  Board 
 discontinued  their  grants  altogether  on  the  3rd  of  February, 
 1755.  In  that  year  they  established  an  orthodox  Independent 
 Academy  at  Abergavenny,  and  left  the  one  at  Caermarthen 
 entirely  in  the  hands  of  the  Presbyterian  Board.  Mr.  Evan 
 Davies  held  his  office  of  president  for  three  years  longer ;  but 
 finding  himself  deserted  by  his  orthodox  friends,  he  resigned 
 in  1758,  and  took  the  charge  of  a  church  at  Billericay,  Essex, 
 where  he  died,  October  16,  1770,  in  the  seventy-sixth  year  of 
 his  age. 
 
 On  Mr.  Davies's  resignation,  Mr.  S.  Thomas  became  the 
 president,  and  Dr.  Jenkin  Jenkins,  of  Llanfyllin,  succeeded 
 him  as  classical  tutor.  From  the  time  of  Mr.  Thomas's  death, 
 in  1766,  Dr.  Jenkins  was  the  sole  tutor,  till  he  resigned  in 
 1779,  and  settled  in  London.  Dr.  Jenkins  was  a  professed 
 Arian.    Both  Mr.  Thomas  and  Dr.  Jenkins  were  excellent 
 
 1  Caernarvon  is  the  word  in  the  original  manuscript,  but  it  was  evidently  the 
 mistake  of  the  secretary. 
 
49<5 
 
 HISTORY  OF  PROTESTANT 
 
 scholars.  They  sent  out,  from  1759  to  1 779,  a  considerable 
 number  of  thoroughly  educated  young  men,  but  only  four  or 
 five  of  the  whole  number  settled  as  pastors  over  orthodox 
 Welsh  churches.  The  great  majority  settled  with  Arian  con- 
 gregations in  England,  and  several  entered  on  secular  pro- 
 fessions. It  is  said  that  the  want  of  that  seriousness  and 
 religious  feeling  which  characterised  former  generations  of 
 students  prevailed  to  a  lamentable  degree  among  the  Caer- 
 marthen  students  at  this  time.  The  celebrated  David  Davies, 
 of  Castellhowell,  complains  that  he  had  lost  most  of  his  serious  ■ 
 impressions  during  his  time  at  the  academy. 
 
 Dr.  Jenkins  was  succeeded  by  Mr.  Robert  Gentleman,  who 
 had  Mr.  Benjamin  Davies,  of  Cardiganshire,  for  his  assistant. 
 On  Mr.  Gentleman's  removal  to  Kidderminster  in  1784,  Mr. 
 Solomon  Harries,  minister  of  the  Arian  congregation  at 
 Swansea,  was  appointed  president  of  the  institution,  and 
 it  was  removed  from  Caermarthen  to  that  town.  Mr.  Harries, 
 who  died  the  following  year,  was  succeeded  in  the  church  and 
 the  Academy  by  Mr.  W.  Howell,  of  Chilwood,  near  Bristol. 
 On  the  death  of  Mr.  T.  Lloyd,  the  assistant  tutor,  in  1789, 
 Mr.  David  Peter,  one  of  the  senior  students,  was  appointed  in 
 his  stead.  Mr.  Peter  resigned  in  1792  to  take  the  charge  of 
 the  church  at  Lammas  Street,  Caermarthen,  and  was  succeeded 
 by  John  Jones,  LL.D. ;  but  some  difference  arising  in  the 
 Academy,  it  was  dissolved  in  1794.  In  the  following  year 
 it  was  re-established  at  Caermarthen,  when  Mr.  Peter  was 
 appointed  president,  and  Mr.  D.  Davies,  the  Independent 
 minister  at  Llanybree,  classical  tutor.  Mr.  Davies's  connection 
 with  the  institution  ceased  in  18 13,  when  Mr.  D.  L.  Jones, 
 A.M.,  a  Unitarian,  succeeded  him.  Mr.  Jones  died  in  1830, 
 and  Mr.  Peter  in  1837. 
 
 Dr.  David  Lloyd  succeeded  Mr.  D.  L.  Jones,  and  after  Mr. 
 Peter's  death  was  principal  of  the  college  to  the  time  of  his 
 death.  He  was  a  kind  and  genial  person,  a  good  scholar,  and 
 an  efficient  teacher.  He  had  his  diplomas  of  M.A.  and 
 LL.D.  at  the  University  of  Glasgow.  His  death  occurred 
 September  13,  1863,  when  he  was  fifty-eight  years  of  age. 
 Mr.  Peter  was  succeeded  in  the  theological  chair  by  Mr. 
 
NONCONFORMITY  IN  WALES. 
 
 497 
 
 David  Davies,  of  Pantteg,  a  Congregational  minister,  and  he 
 occupied  it  until  the  end  of  the  year  1856,  when  he  resigned. 
 Dr.  Thomas  Nicholas,  of  Hereford,  succeeded  him  in  1857, 
 and  resigned  in  1862.  Mr.  W.  Morgan,  Congregational 
 minister,  Caermarthen,  has  worthily  filled  the  chair  from 
 1862  to  the  present  time.  In  1854  a  third  tutor  was 
 appointed,  and  Dr.  Samuel  C.  Davison  had  the  appointment, 
 as  Hebrew,  German,  and  English  tutor.  He  retired  in  1858, 
 and  died  in  London  in  1872.  In  1855  Dr.  William  Davies, 
 of  Ffrwdvale,  was  appointed  mathematical  tutor,  which  appoint- 
 ment he  held  till  he  died  in  December,  1859.  Mr.  S.  Hunter 
 succeeded  him  in  i860,  and  was  both  Hebrew  and  mathemati- 
 cal tutor.  He  was  principal  of  the  college  from  the  time  of 
 Dr.  Lloyd's  death  to  the  time  of  his  own  death,  which  took 
 place  November  6,  1875.  His  students  speak  very  highly  of 
 him  as  a  great  and  a  very  devout  man.  Mr.  D.  L,  Evans  was 
 appointed  Hebrew  and  mathematical  tutor  in  1864,  and 
 retired  in  June,  1874.  The  students  had  a  very  high  opinion 
 of  his  learning.  Mr.  Evans  was  succeeded  by  Mr.  D.  E. 
 Jones,  M.A.,  a  Congregational  minister,  and  he  occupies  the 
 position  to  this  time.  Dr.  G.  Vance  Smith  has  been  the 
 principal  and  tutor  in  Greek,  Hebrew,  &c,  since  1876.  Mr. 
 E.  Higginson,  of  Swansea,  delivered  weekly  lectures  on  English 
 literature  to  the  students,  from  1869  to  1875.  The  present 
 number  of  students  is  thirty,  of  whom  twenty-three  are 
 Congregationalists. 
 
 Members  of  all  Dissenting  denominations  are  eligible  for 
 admission  as  students,  but  full  two-thirds  of  the  young  men 
 educated  at  this  institution,  from  the  beginning  of  the  eigh- 
 teenth century  to  the  present  day,  were  members  of  Indepen- 
 dent churches,  except  during  the  tutorship  of  Dr.  Jenkins, 
 when  the  Independents  almost  entirely  deserted  it.1 
 
 The  Independent  Academy  at  Abergavenny. 
 
 This  institution,  as  we  nave  already  stated,  was  established 
 
 in  1755.    Mr.  David  Jardine,  the  pastor  of  the  Independent 
 
 1  "  Hanes  Crefydd  yn  Nhymru  gan  Peter,'' pp.  682-686.  Edmund  Jones, 
 Walter  Wilson,  Josiah  Thompson,  and  Thomas  Morgan's  MSS. 
 
 33 
 
498 
 
 HISTORY  OF  PROTESTANT 
 
 church  at  Abergavenny,  was  appointed  tutor.  Mr.  D.  Jardine 
 was  the  son  of  Mr.  James  Jardine,  Presbyterian  minister  at 
 Denbigh.  His  mother  was  the  daughter  of  Mr.  Thomas 
 Baddy,  of  the  same  place.  He  had  been  educated  at  Caer- 
 marthen  under  Messrs.  Davies  and  Thomas.  Though  very 
 young  when  he  was  appointed  president  of  the  new  seminary, 
 he  proved  a  most  efficient  tutor ;  but  death  soon  terminated 
 his  useful  career.  He  was  removed  to  a  better  world,  after 
 a  very  short  illness,  October  i,  1766,  at  the  early  age  of  34 
 years.  One  of  the  last  sentences  which  fell  from  his  lips  was 
 — "  Let  me  rest  my  head  upon  thy  dear  bosom  for  ever,  O  my 
 sweet  Jesus,  my  great  Redeemer." 
 
 Mr.  Jardine  was  succeeded  by  his  assistant,  Mr.  (afterwards 
 Dr.)  Benjamin  Davies.  Dr.  Davies  was  well  qualified  by 
 learning,  piety,  and  prudence  for  his  important  office.  He 
 was  the  son  of  Mr.  Rees  Davies,  minister  of  the  Congrega- 
 tional church  at  Penygraig,  Caermarthenshire,  and  had  been 
 educated  at  Caermarthen.  In  1782  Dr.  Davies  was  appointed 
 to  succeed  Dr.  Fisher  at  the  Old  College,  Homerton ;  and  Dr. 
 Edward  Williams,  then  of  Oswestry,  who  had  been  educated  at 
 Abergavenny,  was  chosen  to  succeed  him  as  president  of  the 
 Welsh  Academy,  which  was  then  transferred  from  Abergavenny 
 to  Oswestry.  Dr.  Williams  resigned  his  pastoral  charge  and 
 tutorship  in  1791,  and  removed  to  Birmingham.  The  Academy 
 was  then  placed  under  the  care  of  Mr.  Jenkin  Lewis,  at 
 Wrexham.  He  most  ably  presided  over  it  for  twenty  years. 
 Mr.  Lewis  was  born  at  Brithdir,  in  the  parish  of  Gellygaer, 
 Glamorganshire,  August  12,  1760.  He  was  educated  under 
 Dr.  Davies  at  Abergavenny,  and  for  some  time  assisted  Dr. 
 Williams,  as  sub-tutor,  at  Oswestry.  In  November,  1783,  he 
 was  ordained  to  the  pastoral  office  at  Wrexham,  from  which 
 place  he  removed  in  181 1,  to  preside  over  a  newly  established 
 seminary  at  Manchester.  In  181 5  he  accepted  an  invitation 
 from  the  church  at  Hope  Chapel,  Newport,  Monmouthshire, 
 where  he  happily  and  usefully  spent  the  remaining  years  of  his 
 life.  He  died  in  the  Lord,  August  11,  1831.  A  few  months 
 previously  to  his  death,  he  received  a  diploma  of  D.D.  from 
 one  of  the  American  Universities,  but  he  declined  using  it. 
 
NONCONFORMITY  IN  WALES. 
 
 499 
 
 Jenkin  Lewis  was  one  of  the  best  of  men — loved  and  respected 
 by  all  who  knew  him. 
 
 Mr.  Jenkin  Lewis  was  succeeded  in  the  church  and  the 
 academy  at  Wrexham  by  Dr.  George  Lewis.  In  1816  Dr. 
 Lewis  removed  from  Wrexham  to  Llanfyllin,  in  Montgomery- 
 shire, and  the  board  in  London  consented  to  transfer  the 
 academy  there  with  him.  In  182 1  it  was  thought  advisable 
 to  remove  it  from  Llanfyllin  to  Newtown,  in  the  same  county. 
 Dr.  Lewis  died  within  nine  months  after  his  removal  to  New- 
 town. 
 
 Dr.  George  Lewis  was  born  in  the  parish  of  Trelech, 
 Caermarthenshire,  in  1763,  and  was  educated  under  Mr.  R. 
 Gentleman,  at  Caermarthen.  He  had  been  remarkably  useful 
 and  successful  in  the  ministry,  first  at  Caernarvon,  and  after- 
 wards at  Llanuwchyllin,  in  Merionethshire,  for  twenty-seven 
 years  before  he  was  called  to  preside  over  the  academy.  Dr. 
 Lewis  is  advantageously  known  as  the  author  of  several  of  the 
 most  valuable  theological  works  in  the  Welsh  language.  His 
 Body  of  Divinity,  in  one  large  volume,  and  his  Commentary 
 on  the  New  Testament,  in  seven  octavo  volumes,  together  with 
 many  valuable  pamphlets,  are  lasting  monuments  of  his  learning, 
 industry,  and  intimate  acquaintance  with  the  word  of  God.  He 
 is  a  Calvinist  of  the  same  school  as  Dr.  John  Owen.  He  died 
 June  5,  1822,  in  the  fifty-ninth  year  of  his  age. 
 
 Mr.  Edward  Davies,  A.M.,  who  had  been  classical  tutor 
 since  1820,  succeeded  to  the  theological  chair  on  the  death 
 of  his  father-in-law,  Dr.  Lewis;  and  Mr.  Samuel  Bowen,  one 
 of  the  senior  students,  conducted  the  classical  department, 
 until  he  removed  to  take  the  charge  of  a  church  at  Maccles- 
 field. 
 
 The  Congregational  Fund  Board,  having  wholly  supported 
 the  institution  from  its  establishment  in  1755,  determined  in 
 the  year  1836  to  discontinue  their  grant,  unless  the  Congrega- 
 tional churches  of  Wales  would  bear  a  part  of  the  expense. 
 When  the  matter  was  laid  before  the  churches,  they  readily 
 consented  to  do  their  part.  Brecon  was  fixed  upon  as  a  more 
 eligible  place  than  Newtown :  a  suitable  building  having  been 
 purchased  in  that  town  for  ,£1,150,  the  institution  was  trans- 
 
5°° 
 
 HISTORY  OF  PROTESTANT 
 
 ferred  there  in  February,  1839.  Mr.  Charles  Nice  Davies,  of 
 Norwood,  was  then  chosen  to  fill  the  theological  chair,  and  Mr. 
 E.  Davies  was  appointed  classical  tutor.  Mr.  C.  N.  Davies's 
 connection  with  the  institution  was  soon  terminated.  He  died 
 January  22,  1842,  aged  48  years. 
 
 Mr.  Davies  was  succeeded  in  1854  by  Mr.  Henry  Griffiths, 
 of  Stroud,  who  ably  discharged  the  duties  of  his  office  till  1853, 
 when  he  took  the  charge  of  a  church  at  Liverpool.  Mr.  (now 
 Dr.)  John  Morris,  of  Morley,  near  Leeds,  the  present  theo- 
 logical tutor,  succeeded  Mr.  Griffiths. 
 
 Mr.  Edward  Davies,  after  serving  the  institution  most 
 efficiently  as  tutor  for  thirty-six  years,  was  gathered  to  his 
 fathers,  February  25,  1857,  aged  61  years.  Mr.  William 
 Roberts,  who  was  educated  at  Caermarthen  and  Glasgow, 
 succeeded  Mr.  Davies  as  classical  and  mathematical  tutor. 
 
 Mr.  Roberts  was  an  able  and  learned  man,  and  discharged 
 his  professional  duties  efficiently  for  nearly  sixteen  years.  His 
 brilliant  career  was  brought  to  a  sudden  and  calamitous  ter- 
 mination. While  crossing  the  line  at  the  railway- station  at 
 Malvern,  on  the  evening  of  March  9,  1872,  a  passing  train 
 struck  him,  and  he  died  instantaneously.  After  Mr.  Roberts's 
 death,  at  a  general  meeting  of  the  subscribers  in  June,  1872, 
 it  was  decided  to  have  three  tutors.  Mr.  David  Rowlands, 
 B.A.,  of  Caermarthen,  and  Mr.  William  Oliver,  M.A.,  of  the 
 University  of  Glasgow,  were  appointed.  Mr.  Rowlands  still 
 continues  in  his  professorship,  but  Mr.  Oliver  resigned  in 
 December,  1882. 
 
 The  college-house  having  become  dilapidated,  it  became 
 necessary  to  have  a  new  building.  A  beautiful  site  of  four 
 acres  was  purchased,  a  few  hundred  yards  outside  the  town, 
 and  a  magnificent  college-house  was  built  there.  The  founda- 
 tion-stone was  laid  June  13,  1867,  by  Samuel  Morley  Esq., 
 M.R,  and  the  new  building  was  opened  September  15,  1869. 
 The  outlay  amounted  to  eleven  thousand  pounds,  and  as  most 
 of  the  money  had  been  collected  during  the  bicentenary  move- 
 ment, commenced  in  1862,  the  new  college  is  called  "The 
 Brecon  Memorial  College." 
 
 The  income  of  the  institution  in  the  year  ending  March  31, 
 
NONCONFORMITY  IN  WALES. 
 
 1882,  was  ^1,983  13s.  3^d.,  including  the  grant  of  ^"450 
 from  the  Congregational  Fund  Board,  but  exclusive  of  Thomas's 
 scholarship,  which  is  twenty  pounds  a  year,  the  interest  of  five 
 hundred  pounds,  which  the  Rev.  Robert  Thomas,  of  Hanover, 
 Monmouthshire,  a  former  student,  generously  handed  to 
 trustees  to  found  a  scholarship  in  connection  with  his  Alma 
 Mater.  The  present  number  of  students  is  twenty  nine.  Since 
 Mr.  Oliver's  resignation,  Dr.  Morris  and  Mr.  Rowlands  are  the 
 only  professors.  It  is  not  probable  that  a  third  tutor  will  be 
 appointed  again. 
 
 Lady  Huntingdon's  College  at  Trevecca. 
 
 This  institution  was  publicly  opened  August  24,  1768,  when 
 a  sermon  was  preached  by  the  celebrated  George  Whitefield. 
 The  successive  tutors  of  this  seminary  were  clerical  Methodists, 
 the  last  of  whom  was  Mr.  John  Williams,  of  Pantycelyn.  He 
 presided  over  it  from  January,  1786,  till  April,  1791.  William 
 Roby,  of  Manchester,  Timothy  W'ildbore,  of  Falmouth,  and 
 several  other  young  men  who  became  eminent  and  useful,  were 
 among  Mr.  Williams's  pupils.  The  institution  was  removed 
 to  Cheshunt,  near  London,  in  1792. 
 
 The  Seminary  at  Xeuaddlwyd. 
 
 This  eminently  useful  institution  was  established  in  18 10. 
 A  considerable  number  of  excellent  ministers  were  educated 
 here.  The  tutor,  Dr.  Thomas  Phillips,  was  a  man  of  extra- 
 ordinary talents,  and  one  of  the  most  successful  ministers  in 
 his  own  or  any  other  age.  The  seminary  was  dissolved  on  his 
 death,  which  occurred  December  22,  1842. 
 
 The  Independent  College  at  Bala. 
 
 This  college  was  instituted  in  1841,  under  the  presidency 
 of  the  talented  Michael  Jones,  minister  of  the  Congregational 
 church  in  that  town.  The  original  intention  of  the  promoters 
 of  its  formation  was  to  set  up  a  preparatory  school,  to  prepare 
 young  preachers  for  the  colleges  at  Caermarthen,  Brecon,  and 
 the  Congregational  colleges  in  England.    But  after  several  of 
 
502 
 
 HISTORY  OF  PROTESTANT 
 
 the  students,  who  became  useful  and  popular  ministers,  had 
 been  ordained  from  this  school,  without  seeking  admission  to 
 any  other  institution,  it  gradually  rose  to  such  importance  and 
 efficiency  in  the  estimation  of  the  Welsh  churches,  that  it  has 
 long  since  been  generally  regarded  as  a  college  of  the  same 
 rank  as  the  older  institutions  at  Caermarthen  and  Brecon. 
 
 Mr.  Jones  died  October  23,  1853,  in  the  sixty-eighth  year 
 of  his  age.  He  was  a  very  able  man,  and  a  theologian  of  the 
 first  class,  possibly  the  ablest  in  Wales.  Soon  after  his  death 
 his  son,  of  the  same  name,  succeeded  him  in  the  church  and 
 the  college.  In  1859  Mr.  John  Peter,  one  of  the  students, 
 was  appointed  assistant  or  second  tutor,  and  he  continued  to 
 serve  the  institution  with  great  efficiency,  faithfulness,  and 
 growing  reputation,  to  the  time  of  his  lamentable  death,  which 
 took  place  January  17,  1877,  after  a  few  days'  illness,  at  the 
 early  age  of  forty-four  years.  In  the  year  1872,  Mr.  Robert 
 Thomas,  of  Bangor,  was  appointed  theological  lecturer,  and 
 soon  after  he  accepted  the  call  of  the  church  at  Bala,  in  order 
 to  be  more  convenient  to  attend  his  duties  at  the  college.  In 
 1874  Mr.  Thomas  Lewis,  B.A.  was  appointed  to  fill  the  place 
 of  the  president,  Mr.  Michael  D.  Jones,  when  he  proposed  to 
 go  out  for  five  years  to  collect  towards  the  new  college  which 
 it  was  agreed  to  build,  at  an  outlay  of  ^8,000.  In  1876 
 several  of  the  supporters  of  the  institution  expressed  a  desire 
 to  alter  its  constitution,  by  placing  it  under  the  control  of  a 
 committee,  consisting  of  two  persons  from  each  County  Associ- 
 ation. Mr.  Jones  and  his  supporters  objected  to  the  alteration, 
 and  insisted  upon  its  being  carried  on  as  it  had  been  from  the 
 beginning,  under  the  control  of  as  many  of  the  subscribers  as 
 might  happen  to  be  present  at  all  the  ordinary  or  any  extra- 
 ordinary meetings.  Stormy  meetings  and  bitter  discussions  on 
 the  subject  were  carried  on  for  about  two  years,  and  ultimately 
 a  division  took  place.  Mr.  Jones  and  Mr.  Thomas  formed 
 what  is  called  the  Old  Constitution  College,  and  Mr.  Lewis 
 still  works  under  the  New  Constitution.  How  long  this 
 unhappy  state  of  things  will  last  no  one  knows.  Mr.  Lewis  is 
 assisted  by  Mr.  E.  M.  Edmunds,  and  Mr.  Jones  by  Mr. 
 Thomas  Rees,  from  Caermarthen  College.    The  number  of 
 
NONCONFORMITY  IN  WALES. 
 
 503 
 
 students,  in  both  the  New  and  the  Old,  is  the  same — twenty- 
 five.  The  income  of  the  New  Constitution  branch  last  year 
 was  ^1,123  is.  5d.,  including  special  contributions  to  clear  the 
 debt.  The  income  of  the  Old  Constitution  branch  was 
 ^704  16s.  n^d. 
 
 Mr.  Robert  Thomas  died  April  23,  1880,  in  the  seventieth 
 year  of  his  age.  He  was  ordained  in  the  year  1840,  and  was 
 minister  for  longer  or  shorter  periods  at  Dinas,  Merionethshire, 
 Liverpool,  Rhos,  Denbighshire,  Bangor,  and  Bala.  He  was 
 a  great  man,  an  able  divine,  a  celebrated  poet,  and  one  of  the 
 most  popular  preachers  in  Wales. 
 
 Several  Congregational  and  Presbyterian  ministers  have 
 within  the  last  two  centuries  been  masters  of  very  celebrated 
 schools,  at  which  large  numbers  of  candidates  for  the  ministry 
 have  been  educated.  The  school  of  Rees  Prytherch,  at 
 Ystradwalter,  near  Llandovery,  was  in  high  repute  during 
 the  last  forty  years  of  the  seventeenth  century.  Mr.  Samuel 
 Jones,  of  Capel  Sion,  Caermarthenshire,  who  resided  at 
 Pentwyn,  in  the  parish  of  Llanon,  was  a  most  famous  school- 
 master from  1730  to  1750,  as  was  also  Mr.  D.  Davies,  of 
 Castellhowell,  Cardiganshire,  from  1775  to  1825.  Dr.  William 
 Davies,  of  Frood  Vale,  Caermarthenshire,  was  a  most  success- 
 ful tutor  for  nearly  thirty  years.  His  school  was  discontinued 
 a  few  years  ago,  when  he  accepted  the  office  of  mathematical 
 tutor  at  Caermarthen  College.  Mr.  D.  Davies,  of  Penywaun, 
 Monmouthshire,  and  Mr.  William  Davies,  of  Rhydyceisiaid, 
 Caermarthenshire,  have  educated  a  number  of  useful  ministers. 
 Dr.  Evan  Davies's  school  at  Swansea  was  one  of  the  most 
 efficiently  conducted  schools  in  the  kingdom.  Many  of  his 
 pupils  have  excelled  at  the  English  and  Scotch  Universities. 
 
 The  Baptist  Colleges. 
 
 The  Welsh  Baptists  had  no  college  till  the  year  1807,  but 
 several  of  their  ministers,  from  time  to  time,  were  trained  at 
 Bristol  and  other  seats  of  learning.  They  have  now  three 
 flourishing  colleges  in  the  Principality. 
 
5°4 
 
 HISTORY  OF  PROTESTANT 
 
 Pontypool  College. 
 
 This  college  was  instituted  at  Abergavenny  in  the  year  1807, 
 under  the  presidency  of  Mr.  Micah  Thomas,  minister  of  the 
 Baptist  church  in  that  town.  He  presided  over  it  with  care, 
 wisdom,  efficiency,  and  universal  approbation,  for  twenty-nine 
 years.  In  1836  the  institution  was  removed  from  Abergavenny 
 to  Pontypool,  as  a  more  central  place.  Dr.  Thomas  Thomas, 
 a  former  student  at  Abergavenny,  was  appointed  president  on 
 the  opening  of  the  college  at  Pontypool,  and  he  occupied  that 
 responsible  position,  with  honour  to  himself  and  satisfaction 
 to  all  the  friends  and  supporters  of  the  institution,  from  1836 
 to  1877.  Mr-  George  Thomas,  M.A.,  a  most  excellent  man, 
 was  classical  and  Hebrew  tutor  from  1841  to  1869,  when  he 
 resigned,  but  he  continued  afterwards  to  teach  Hebrew  and 
 the  Greek  Testament  until  187 1,  when  age  and  failing  health 
 disabled  him.  This  good  man  died  November  8,  1873.  Mr. 
 James  Sully,  M.A.,  was  classical  tutor  from  January,  1869,  to 
 December,  1870.  He  was  succeeded  by  Mr.  W.  M.  Lewis, 
 M.A.,  who  served  the  college  as  classical  tutor  from  January, 
 1871  to  1877,  when,  on  Dr.  Thomas's  resignation,  he  was 
 promoted  to  the  presidency  j  a  position  which  he  worthily 
 filled  until  his  calamitous  death  in  1880.  Mr.  W.  Edwards, 
 B.A.,  has  been  the  president  since  1881,  and  Mr.  D.  Thomas, 
 B.A.,  the  classical  tutor  since  1877.  The  income  of  the 
 college  for  the  year  1881-82  was  ,£1,200  3s.  3>^d.  The 
 number  of  students  is  twenty-three. 
 
 Haverfordwest  College. 
 
 This  college  was  instituted  in  the  year  1839.  The  first 
 president  was  Mr.  David  Davies.  He  died  in  March,  1856. 
 Dr.  Thomas  Davies  succeeded  him,  and  has  now  presided  over 
 the  institution  for  twenty-six  years.  In  1841  Mr.  T.  G.  Jones 
 was  appointed  classical  tutor.  He  was  there  for  twelve  years, 
 and  left  in  1853.  Mr.  T.  Burdett,  M.A.,  succeeded  him,  and 
 resigned  in  1865.  Mr.  G.  H.  Rowse,  M.A.  LL.B.,  occupied 
 the  classical  chair  from  1866  to  1872,  when  he  left  for  India. 
 
NONCONFORMITY  IN  WALES. 
 
 505 
 
 He  was  succeeded  by  Mr.  W.  Edwards,  B.A.,  now  president 
 of  Pontypool  College,  from  1872  to  1880.  The  present 
 occupant  of  the  chair  is  Mr.  T.  W.  Davies,  B.A.,  who  entered 
 on  his  duties  in  January,  1881.  The  income  for  the  year 
 ending  June  30,  1882,  was  ,£924  16s.  The  number  of 
 students  is  twenty. 
 
 Llangollen  College 
 
 Was  instituted  in  the  year  1862.  Dr.  John  Prichard  was  the 
 president  for  the  first  four  years,  and  Dr.  H.  Jones,  the  present 
 president,  was  the  classical  tutor.  From  1866  to  1870  Dr. 
 Jones  was  the  sole  tutor.  From  1870  to  the  present  time  Dr. 
 Jones  has  been  president,  and  Mr.  Gethin  Davies,  B.A., 
 classical  and  mathematical  tutor.  There  are  now  seventy-six 
 ministers  educated  at  this  college  engaged  as  pastors  of 
 churches,  and  fourteen  students  who  have  completed  their 
 collegiate  course,  but  have  not  yet  settled  as  pastors,  besides 
 several  that  died  since  1862.  The  number  of  students  now 
 in  the  college  is  nineteen.  The  income  for  the  year  1882  was 
 ^1,060  3s.  3d. 
 
 The  Calvinistic  Methodist  Colleges. 
 
 The  following  quotation  from  Williams'  "Historical  Sketch 
 of  Welsh  Calvinistic  Methodism"  is  the  best  account  we  can 
 give  of  the  colleges  of  this  body. 
 
 "  The  Welsh  Methodist  Connexion  existed  for  upwards  of  a 
 century  without  a  college  of  its  own,  though  it  never  was 
 without  some  men  who  had  received  a  collegiate  education. 
 For  many  years  it  had  among  its  ministers  a  few  who  had  been 
 trained  for  the  Establishment.  Some  were  educated  at  the 
 Countess's  College  at  Trevecca,  and  afterwards  at  Cheshunt ; 
 while  others  went  for  a  time,  either  at  their  own  expense  or  by 
 the  assistance  of  kind  friends,  to  superior  schools  at  Chester, 
 Liverpool,  and  other  places.  There  were  a  great  many  in  the 
 Connexion  who,  to  say  the  least,  were  not  favourably  disposed 
 towards  a  college  training  for  ministers,  and  they  found  some 
 apology  for  their  feelings  in  the  fact  that  some  of  their  most 
 popular  and  efficient  preachers  were  not  collegians.  They 
 
506 
 
 HISTORY  OF  PROTESTANT 
 
 were  men  who  had  studied  hard,  and  had  acquired  by  their 
 own  unaided  exertions  more  of  those  qualifications  which  are 
 essential  to  the  efficient  discharge  of  the  duties  of  the  ministry 
 than  some  who  had  a  collegiate  training.  While  they  them- 
 selves deplored  their  want  of  early  advantages,  there  were  not 
 a  few  of  their  brethren  who  thought  that  they  did  quite  as  well, 
 if  not  better,  without  them.  But  early  in  the  present  century 
 the  want  of  an  institution  for  the  training  of  ministers  became 
 increasingly  felt,  and  the  first  movement  towards  securing  that 
 object  was  made  in  North  Wales,  in  the  year  1817.  It  was 
 resolved  to  open  an  academy  at  Llangollen  ;  a  house  was  taken 
 for  the  purpose,  and  Mr.  Owen  Williams,  a  very  pious  and 
 talented  young  man  from  Anglesea,  who  had  distinguished 
 himself  as  a  scholar,  was  chosen  to  be  the  tutor.  He  was  sent 
 to  Hoxton  Academy  to  more  fully  prepare  himself  for  the 
 important  charge ;  but  while  assiduously  pursuing  his  studies 
 at  that  place  he  was  taken  ill  and  died.  Some  years  later 
 Mr.  Evan  Rowlands,  a  young  man  of  earnest  piety,  good 
 education,  and  superior  talents,  was  chosen  for  this  purpose. 
 He  went  to  Belfast  to  complete  his  studies ;  but  the  brethren 
 were  again  doomed  to  disappointment,  for  Mr.  Rowlands's 
 health  broke  down  and  he  was  taken  away. 
 
 "After  many  unsuccessful  attempts  on  the  part  of  the 
 Connexion  to  procure  this  first  requisite  of  a  college,  the  great 
 Master  was  at  length  pleased  to  provide  tutors  in  every  way 
 qualified  for  the  work.  The  Rev.  Lewis  Edwards,  M.A.,  who 
 had  studied  and  taken  high  honours  at  Edinburgh,  was  led  to 
 settle  at  Bala,  through  marrying  the  grand-daughter  of  the 
 renowned  Thomas  Charles.  Her  brother,  the  Rev.  David 
 Charles,  B.A.,  returned  from  Oxford  about  the  same  time,  and 
 the  two  brothers-in-law  joined  to  open  1  The  Welsh  Calvinistic 
 Methodist  Theological  Institute,'  at  Bala,  in  1837;  and  the 
 North  Wales  Association,  held  at  Caernarvon  in  September, 
 1839,  adopted  this  institute  as  a  college  for  the  Connexion, 
 and  decided  upon  rules  for  its  management  and  measures  for 
 its  support. 
 
 "  The  few  survivors  of  the  Trevecca  '  family,'  who  were  now 
 the  owners  of  the  ' house '  which  had  been  built  by  Howell 
 
NONCONFORMITY  IN  WALES. 
 
 Harries,  presented  this  commodious  edifice  to  the  South 
 Wales  Association  for  the  purpose  of  a  college,  and  efforts 
 were  therefore  made  on  the  part  of  the  brethren  in  the  South 
 to  have  the  institution  which  was  at  Bala  removed  to  this 
 place;  but  the  Northern  friends  could  not  be  brought  to 
 assent  to  this  proposal,  and  it  was  ultimately  agreed  that  Mr. 
 Edwards  should  remain  at  Bala,  and  that  an  additional  college 
 should  be  opened  at  Trevecca,  to  be  presided  over  by  Mr. 
 Charles.  Soon  after  his  departure  for  the  South  the  Rev. 
 John  Parry  was  appointed  to  succeed  him  at  Bala.  That 
 institution  has  been  growing  in  importance  from  year  to  year, 
 and  is  still  carried  on  successfully  under  the  charge  of  Dr. 
 Edwards  and  Messrs.  E.  Edwards,  M.A.,  and  H.  Williams, 
 M.A.,  who  were  appointed  to  succeed  Dr.  Parry,  who  died  in 
 1874.  For  many  years  it  was  supported  by  annual  subscriptions 
 from  individual  friends  and  collections  in  the  churches;  but 
 these  sources  of  revenue  proving  uncertain  and  precarious,  the 
 Rev.  Edward  Morgan,  of  Dyffryn,  suggested  that  a  fund,  which 
 would  be  adequate  for  the  permanent  endowment  of  the 
 college,  should  be  at  once  collected.  It  was  acknowledged 
 by  all  that  this  was  a  grand  idea ;  but  then  came  the  question, 
 Where  was  the  man  to  be  found  that  would  put  it  in  practice? 
 Mr.  Morgan  undertook  the  gigantic  task,  and  in  about  five 
 years  collected  ^25,000  from  the  Calvinistic  Methodists  of 
 North  Wales,  and  of  three  or  four  large  towns  in  England. 
 When  this  had  been  done,  it  was  resolved  to  collect  another 
 fund  to  erect  a  college  building  worthy  of  the  institution  and 
 of  the  Connexion  to  which  it  belonged.  This  edifice  cost 
 about  ;£8,ooo,  and  Mr.  Morgan  had  succeeded  in  collecting 
 the  greater  part  of  this  additional  sum  when  he  was  called  to 
 his  rest,  on  the  9th  of  May,  1871. 
 
 "The  college  at  Trevecca  was  opened  in  1842,  and  Dr. 
 Charles  conducted  it  for  twenty  years.  His  self-sacrificing 
 zeal  and  unwearied  application  to  the  onerous  duties  of  his 
 position,  made  that  college  a  great  blessing  to  the  Connexion 
 in  South  Wales.  In  the  year  1862  Dr.  Charles  found  it 
 necessary,  to  the  regret  of  the  friends,  to  resign  the  presidency 
 of  the  college ;  and  as  it  was  resolved  not  to  open  it  again 
 
5o8 
 
 HISTORY  OF  PROTESTANT 
 
 without  two  tutors,  the  difficulty  of  coming  to  a  satisfactory 
 arrangement  in  the  matter  led  to  its  being  closed  for  more 
 than  three  years.  There  was  one  highly-qualified  tutor  whose 
 services  could  be  secured,  but  the  difficulty  was  to  find  a 
 second.  At  length  all  difficulties  were  surmounted,  and  the 
 college  was  re-opened  in  September,  1865,  with  the  Rev. 
 William  Howells,  then  of  Liverpool,  as  president,  and  the  Rev. 
 J.  Harries  Jones,  Ph.D.,  as  classical  tutor.  The  college 
 remains  under  their  able  superintendence,  and  is  eminently 
 successful.  Before  the  institution  at  Trevecca  was  first  opened, 
 a  fund  of  ^6,000  was  collected  in  South  Wales  towards  its 
 support ;  but  the  success  of  Mr.  Morgan  led  the  South  Wallian 
 friends  to  resolve  to  raise  their  fund  to  an  equal  amount  to  that 
 of  Bala,  and  this  has  been  successfully  carried  out  by  the  Rev. 
 Edward  Matthews,  of  Bonvilleston."  The  fund  of  Trevecca 
 College  is  about  ^21,000,  producing  an  annual  income  of 
 ^900.  The  number  of  students  at  Bala  in  the  year  1882  was 
 forty-nine,  and  at  Trevecca  thirty. 
 
 Dr.  David  Charles,  one  of  the  founders  of  the  Connexional 
 colleges,  finished  his  useful  career  December  13,  1878,  in  the 
 sixty- sixth  year  of  his  age,  and  the  forty-third  of  his  ministry. 
 His  colleague,  Dr.  Edwards,  is  still  among  us,  and  actively 
 engaged  in  his  Master's  service. 
 
APPENDIX. 
 
 Note  A.   (P.  14.) 
 
 Editions  of  the  Scriptures  in  the  Welsh  Language  from 
 1567  to  1800. 
 
 Size. 
 
 When 
 published. 
 
 By  whom. 
 
 Number 
 of  copies 
 printed. 
 
 Contents  of  the 
 Edition. 
 
 4.to 
 4 
 
 ^^illiam  Salesbury. 
 
 About  600 
 
 The  New  Testa- 
 
 ment only. 
 
 Folio 
 
 1588 
 
 Dr.  "William  ^lorgan. 
 
 600 
 
 The  whole  Bible. 
 
 Folio. 
 
 Dr.  Richard  Parry. 
 
 1 , 000 
 
 Ditto. 
 
 8vo. 
 
 1630 
 
 R,    Heylin  and    Sir.  T. 
 
 i,  500 
 
 Ditto. 
 
 Middleton. 
 
 8vo. 
 
 1641 
 
 W.  Wroth  and  W.Cradock. 
 
 The  New  Testa- 
 
 ment. 
 
 i2rno. 
 
 1646 
 
 W.  Cradock. 
 
 Ditto. 
 
 i2mo. 
 
 16.17 
 
 Ditto. 
 
 3,000 
 
 Ditto. 
 
 8vo. 
 
 Ditto,  and  V.  Powell. 
 
 6, 000 
 
 The  whole  Bible. 
 
 8vo. 
 
 1654 
 
 Ditto,  ditto. 
 
 The  New  Testa- 
 
 ment. 
 
 8vo. 
 
 1671 
 
 S.  Hughes. 
 
 6,000 
 
 The  whole  Bible. 
 
 8vo. 
 
 1672 
 
 T.  Gouge  and  S.  Hughes. 
 
 The  Psalms  and 
 
 the  New  Testa- 
 ment. 
 
 8vo. 
 
 1677 
 
 Ditto,  ditto. 
 
 8,000 
 
 The  whole  Bible. 
 
 8vo. 
 
 1690 
 
 David  Jones,   an  ejected 
 minister. 
 
 10,000 
 
 Ditto. 
 
 Folio. 
 
 1690 
 
 Bishop  Lloyd,  of  St.  Asaph. 
 
 1,000 
 
 Ditto. 
 
 8vo. 
 
 1718 
 
 The  Society  for  Promoting 
 
 10,000 
 
 Ditto. 
 
 Christian  Knowledge. 
 
 8vo. 
 
 1727 
 
 Ditto,  ditto. 
 
 20,000 
 
 Ditto. 
 
 8vo. 
 
 1746 
 
 Ditto,  at  the  instigation 
 
 12,000 
 
 Ditto. 
 
 of  Griffith  Jones. 
 
 8vo. 
 
 1752 
 
 Ditto,  ditto. 
 
 10,000 
 
 Ditto. 
 
 8vo. 
 
 1769 
 
 Ditto,  at  the  instigation 
 
 20,000 
 
 Ditto. 
 
 of  Dr.  Llewellyn. 
 
 i2mo. 
 
 Eddows.     a     printer  at 
 Shrewsbury. 
 
 2,000 
 
 The  New  Testa- 
 ment. 
 
 4to. 
 
 1770 
 
 With  Notes  by  P.  Williams. 
 
 3,600 
 
 The  whole  Bible. 
 
 4to. 
 
 1779 
 
 Ditto. 
 
 6,400 
 
 Ditto. 
 
 8vo. 
 
 1789 
 
 Ditto. 
 
 Small  8vo 
 
 1790 
 
 Peter  Williams  and  David 
 
 4,000 
 
 Ditto. 
 
 Jones. 
 
 4to. 
 
 1796 
 
 Peter  Williams. 
 
 4, 000 
 
 Ditto. 
 
 4to. 
 
 1797 
 
 The  New  Testa- 
 ment. 
 
APPENDIX. 
 
 Note  B.    (P.  27.) 
 
 In  the  present  edition  this  Note  has  been  incorporated  with  the  text 
 in  loco. 
 
 Note  C.    (P.  60.) 
 
 The  Congregational  Church  at  Llanvaches  was  formed  in  November, 
 1639.  This  was  the  first  Nonconforming  church  in  Wales.  The  following 
 is  a  list  of  its  pastors  from  1639  to  the  present  time  : — 
 
 William  Wroth  ;  died  in  1642. 
 
 Walter  Cradock  ;  died  in  1659. 
 
 Thomas  Ewins  ;  removed  to  Bristol. 
 
 Thomas  Barnes  ;  died  in  1703. 
 
 David  Williams  ;  died  in  1754. 
 
 Roger  Rogers  ;  died  in  1766. 
 
 Thomas  Saunders  ;  died  in  1790. 
 
 Howell  Powell ;  emigrated  to  America  about  1800. 
 
 William  George  ;  removed  to  Ross. 
 
 Walter  Thomas  ;  removed  to  Glamorganshire. 
 
 James  Williams  ;  removed  to  Llanvapley. 
 
 James  Peregrine  ;  emigrated  to  America. 
 
 James  Griffiths  ;  removed  to  Wiltshire. 
 
 David  Thomas  was  the  pastor  from  1828  to  1864. 
 
 John  P.  Jones,  from  1867  to  1870. 
 
 W.  J.  Price,  the  pastor  since  1871. 
 
 The  cause  at  one  time  had  been  reduced  to  such  a  low  state,  that  only 
 one  elderly  woman  participated  of  the  Lord's  Supper  with  the  pastor. 
 Feeling  greatly  discouraged,  he  said  to  her  that  the  place  should  be  closed, 
 promising  to  visit  her  occasionally  at  her  house  ;  but  she  remonstrated  with 
 him,  saying,  with  tears,  "Do  not  give  up  ;  come  here  at  least  once  more  ; 
 the  Lord  may  visit  us  again."  And  the  Lord  did  visit  them.  Before  the 
 next  communion  Sabbath,  five  or  six  persons  had  become  candidates  for 
 membership. 
 
 The  church  which  meets  at  Penmain,  in  the  parish  of  Mynyddislwyn, 
 Monmouthshire,  is  the  second  Nonconforming  church  in  the  Principality. 
 It  was  formed  about  the  close  of  1639,  or  the  beginning  of  1640.  The 
 first  chapel  was  built  in  1694.  Its  pastors,  down  to  the  present  time, 
 were — 
 
 Henry  Walter,  who  died  some  time  between  1675  and  1680. 
 John  Powell,  A.M. ;  died  in  1691. 
 Watkin  Jones  ;  died  about  1693. 
 
 John  Harries  ;  excommunicated  for  drunkenness,  1708. 
 David  Williams  ;  ordained  in  1 710  ;  died  in  1759. 
 Philip  David  ;  ordained  in  1739  ;  died  in  1787. 
 
APPENDIX. 
 
 511 
 
 David  Thomas  ;  ordained  in  17S7  ;  died  in  1837. 
 John  Jones  ;  removed  in  1S39. 
 
 Edward  Rees  ;  removed  to  Llandovery,  and  died  in  1S46. 
 Ellis  Hughes  ;  the  pastor  since  1S48  ;  died  1SS1. 
 
 Note  D.   (P.  74.) 
 
 The  following  rare  document  is  not  to  be  found  in  any  collection  of 
 statutes  ;  but  a  copy  of  it  is  preserved  in  the  British  Museum  : — 
 
 "An  Act  for  the  better  Propagation  and  Preaching  of  the  Gospel  in 
 Wales,  and  redress  of  some  grievances. 
 
 "  The  Parliament  of  England,  taking  into  their  serious  consideration  the 
 great  duty  and  trust  that  lies  on  them  to  use  all  lawful  ways  and  means  for 
 the  propagation  of  the  Gospel  of  Jesus  Christ  in  this  Commonwealth,  in 
 order  thereunto,  do  enact  and  ordain,  and  be  it  enacted  and  ordained  by 
 this  present  Parliament,  and  by  the  authority  thereof,  that  Col.  Thomas 
 Harrison,  Col.  Philip  Jones,  Col.  John  Jones,  Sir  John  Trevor,  Knight, 
 Henry  Herbert,  Esq.,  William  Herbert,  William  Parker,  William  Blethin, 
 Christopher  Catchmay,  Reese  Williams,  John  Nicholas,  Edward  Herbert, 
 Robert  Jones,  Bussey  Mansel,  Edward  Prichard,  John  Price,  Rowland 
 Dawkins,  William  Boteler,  Edward  Stradling,  John  Herbert,  Richard 
 Jones,  Jenkin  Franklyn,  John  James,  Wroth  Rogers,  John  Herring, 
 Stephen  Winthrop,  Esqrs.  ;  Sir  Erasmus  Phillips,  Samson  Lort,  Henry 
 Williams,  Silvanus  Taylor,  Richard  King,  John  Williams,  John  Dancy, 
 Thomas  Watkins,  James  Phillips,  John  Lewis,  William  Barber,  Esqrs.  ; 
 John  Daniel,  John  Bowen,  Gent.,  John  Puleston,  one  of  the  Justices  of 
 the  Court  of  Common  Pleas,  Humphrey  Mackworth,  William  Littleton, 
 Robert  Duckenfield,  Thomas  Baker,  Hugh  Price,  Evan  Lloyd,  Richard 
 Price,  Robert  Griffith,  Edward  Owens,  George  Twistleton,  John  Carter, 
 Thomas  Mason,  Lighton  Owens,  Rice  Vaughan,  Thomas  Ball,  Hugh 
 Courtney,  Edward  Taylor,  Roger  Soutley,  Esqrs.  ;  Daniel  Lloyd,  David 
 Morris,  William  Wynne,  Gentlemen  ;  Thomas  Swift,  Esq.  ;  Hugh  Richard, 
 Gent. ;  John  Saddler,  John  Peck,  Luke  Lloyd,  Andrew  Eilis,  Ralph 
 Crechley,  Esqrs.  ;  Lewis  Price,  of  Llanwenog,  Henry  Williams,  John 
 Brown,  Gent.,  are  hereby  constituted  and  appointed  to  be  Conimissioners 
 in  the  counties  of  Montgomery,  Denbigh,  Flint,  Caernarvon,  Merioneth, 
 Anglesea,  Monmouth,  Glamorgan,  Pembroke,  Caermarthen,  Cardigan, 
 Brecknock,  and  Radnor,  and  every  one  of  them,  to  put  in  execution 
 the  several  powers  and  authorities  hereinafter  mentioned  and  directed 
 (that  is  to  say),  that  they,  the  said  Commissioners,  or  any  five  or  more 
 of  them,  shall  have  full  power  and  authority,  and  hereby  enabled  and 
 authorized  to  receive  all  articles  or  charges  which  shall  be  exhibited 
 against  any  parson,  vicar,  curate,  schoolmaster,  or  any  other  now  having, 
 or  that  shall  have,  any  ecclesiastical  benefit  or  promotion  within  the  said 
 counties  or  any  of  them,  for  any  delinquency,  scandal,  malignancy,  or 
 non-residency,  and  upon  such  articles  so  exhibited  to  grant  out  warrants 
 
APPENDIX. 
 
 in  writing  under  the  hands  and  seals  of  the  said  Commissioners,  or  any 
 five  or  more  of  them,  to  be  directed  to  the  party  against  whom  such 
 articles  shall  be  exhibited,  requiring  his  appearance  before  such  Com- 
 missioners at  a  certain  day  and  place  in  the  said  warrant  mentioned,  to 
 answer  the  said  charge  or  articles  respectively,  and  after  notice  of  the  said 
 warrant  personally  made  or  given  to  the  said  party  articled  against,  or  left 
 at  his  dwelling-house  or  ordinary  place  of  abode,  and  that  notice  proved 
 by  oath  to  be  made  by  the  space  of  ten  days  before  the  day  of  appearance 
 in  the  said  warrant  mentioned  (no  just  cause  being  made  and  proved  to 
 excuse  the  not  appearing),  and  likewise  after  answer  made  by  such  as  shall 
 appear  according  to  summons,  then  the  said  Commissioners,  or  any  five  or 
 more  of  them,  are  hereby  enabled  and  authorized  to  proceed  to  examination 
 of  witnesses  on  oath  ;  the  said  examinations  and  depositions  of  such  wit- 
 nesses to  be  put  in  writing,  as  well  on  the  behalf  of  the  Commonwealth  to 
 prove  such  articles,  as  on  the  behalf  of  the  parties  articled  against  to  make 
 good  their  answers  ;  which  oaths  the  said  Commissioners,  or  any  two  or 
 more  of  them,  have  hereby  power  to  administer  ;  and  after  due  examination 
 and  proof  made  by  confession  of  the  party  complained  of,  or  by  the  oath 
 of  two  credible  witnesses,  actually  to  amove,  discharge,  and  eject  all  such 
 ministers  and  other  persons  from  their  respective  cures,  benefices,  places, 
 and  charges,  as  they  the  said  Commissioners,  or  any  five  or  more  of  them, 
 upon  such  hearing  shall  adjudge  to  be  guilty  of  any  of  the  crimes  aforesaid, 
 in  the  said  articles  contained  and  comprised ;  and  after  such  judgment 
 given,  in  case  any  person  shall  find  himself  aggrieved  with  such  judgment 
 so  given,  then  it  shall  and  may  be  lawful  to  and  for  any  twelve  or  more 
 of  the  said  Commissioners,  upon  petition  preferred  to  them  by  the  party 
 grieved,  to  review,  examine,  and  reverse  the  same,  if  they  or  the  greater 
 part  of  them  see  just  cause  so  to  do  ;  and  if  notwithstanding  the  said  ejected 
 person  shall  not  find  relief  within  six  weeks  after  his  petition  so  preferred, 
 then  the  said  Commissioners,  or  any  five  or  more  of  them,  shall  at  the 
 request  of  the  parties  aggrieved  respectively,  certify  the  respective  proceed- 
 ings and  proofs  in  such  cases  respectively,  to  the  Commiteee  of  Parliament 
 for  Plundered  Ministers  ;  who  are  hereby  authorized,  upon  the  return  of 
 such  certificates,  and  view  of  such  proceedings  and  proofs,  without  further 
 examination  of  witnesses  in  such  cases,  to  examine  the  grounds  of  the  said 
 respective  judgments  appealed  from,  and  to  affirm  or  revoke  the  same,  as 
 they  shall  find  it  most  agreeable  to  justice,  and  the  tenor  of  this  Act. 
 
 -And  be  it  further  enacted  and  declared,  that  the  said  Commissioners, 
 or  any  five  or  more  of  them,  have  hereby  power  and  authority  to  allow  the 
 wife  and  children  of  such  minister  or  ministers  so  ejected  and  amoved,  for 
 their  maintenance,  a  proportion  not  exceeding  a  fifth  part  of  the  living, 
 parsonage,  benefice,  vicarage,  charge,  or  other  place,  out  of  which  the  said 
 ministers  shall  be  respectively  removed  (all  parish  charges,  public  taxes, 
 and  other  duties  being  first  deducted  out  of  the  whole). 
 
 "And  be  it  further  enacted  by  the  authority  aforesaid,  that  if  any  Farson 
 or  Vicar  holdeth  or  enjoyeth,  or  which  shall  hold  or  enjoy,  plurality  of 
 
APPENDIX. 
 
 513 
 
 benefices  or  ecclesiastical  promotions  (one  or  more  of  which  being  within 
 the  counties  aforesaid),  and  upon  a  warrant  directed  to  him  under  the 
 hands  of  the  said  Commissioners,  or  any  five  of  them,  requiring  him  at 
 a  certain  day  and  place  in  the  said  warrant  mentioned,  to  make  choice 
 and  elect  which  of  the  said  benefices  and  ecclesiastical  promotions  he 
 desires  to  hold  ;  and  upon  notice  of  the  said  warrant,  shall  not  within  forty 
 days  after  the  said  notice  make  his  election,  testified  under  his  hand  before 
 five  or  more  of  the  said  Commissioners,  which  of  the  said  benefices  or 
 promotions  he  desires  to  hold,  then  from  and  after  such  default  (no  just 
 cause  being  proved  to  excuse  the  same)  all  his  right,  title,  or  interest  in 
 and  to  all  such  benefices  and  promotions,  to  cease,  determine,  and  be 
 utterly  void.  And  to  the  end  that  godly  and  painful  men,  of  able  gifts 
 and  knowledge  for  the  work  of  the  ministry,  and  of  approved  conversation 
 for  piety,  may  be  employed  to  preach  the  Gospel  in  the  counties  aforesaid 
 (which  heretofore  abounded  in  ignorance  and  profaneness) ;  and  that  fit 
 persons,  of  approved  piety  and  learning,  may  have  encouragement  to 
 employ  themselves  in  the  education  of  children  in  piety  and  good  literature  ; 
 
 "  Be  it  enacted  by  the  authority  aforesaid,  that  the  said  Commissioners, 
 or  any  five  or  more  of  them,  be  and  are  authorized  and  enabled  to  grant 
 certificates  by  way  of  approbation  to  such  persons  as  shall  be  recommended 
 and  approved  of  by  Henry  Walter,  Walter  Cradock,  Richard  Simonds, 
 Roger  Charaock,  Jenkin  Lloyd,  Morris  Bidwel,  David  Walter,  William 
 Seaborn,  Edmond  Ellis,  Jenkin  Jones,  George  Robinson,  Richard  Powel, 
 Robert  Powel,  Thomas  Ewen,  John  Miles,  Oliver  Thomas,  Doctor  John 
 Ellis,  Ambrose  Moston,  Stephen  Lews,  Morgan  Lloyd,  William  Jones, 
 Richard  Edwards,  Vavasor  Powel,  Richard  Swain,  Rowland  Xevet,  minis- 
 ters of  the  Gospel,  or  any  five  or  more  of  them,  for  the  preaching  of  the 
 Gospel  in  the  said  counties,  as  well  in  settled  congregations  and  parochial 
 charges,  as  in  an  itinerary*  course,  as  the  said  Commissioners  (by  the  advice 
 of  such  of  the  said  ministers  as  shall  recommend  and  approve  of  the  said 
 persons  respectively),  shall  adjudge  to  be  most  for  the  advancement  of  the 
 Gospel,  or  for  the  keeping  of  schools  and  education  of  children.  And  to 
 the  end  that  a  fitting  maintenance  may  be  provided  for  such  persons  as 
 shall  be  so  recommended  and  approved  of,  as  also  for  such  others  approved 
 by  godly  and  painful  ministers  now  residing  within  the  said  counties,  for 
 whose  support  and  maintenance  there  is  little  or  no  settlement  made  or 
 provided  ; 
 
 "Be  it  therefore  enacted  and  ordained  by  the  authority  aforesaid,  that 
 in  order  to  the  said  maintenance,  and  in  the  regulating,  ordering,  and 
 disposal  thereof,  they,  the  said  Commissioners,  or  any  twelve  or  more  of 
 them,  are  hereby  authorized  and  enabled  by  themselves,  or  others  deriving 
 authority  from  them,  to  receive  and  dispose  of  all  and  singular  the  rents, 
 issues,  and  profits  of  all  and  every  the  Rectories,  Vicarages,  Donatives, 
 Sine  Curas,  portion  of  tenths,  and  other  ecclesiastical  livings,  which  now 
 are  or  hereafter  shall  be  in  the  disposing  of  the  Parliament,  or  any  other 
 deriving  authority  from  them  :  as  also  to  receive  and  dispose  of  the  rents, 
 
 34 
 
APPENDIX. 
 
 issues,  and  profits  of  all  impropriations  and  glebe  lands  within  the  said 
 counties  which  now  are  or  hereafter  shall  be  under  sequestration  or  in  the 
 disposal  of  the  Parliament,  by  virtue  of  any  former  statute,  or  any  Act  or 
 ordinance  of  this  present  Parliament. 
 
 "And  be  it  further  enacted  by  the  authority  aforesaid,  that  the  said 
 Commissioners,  or  any  twelve  or  more  of  them,  shall  and  may  out  of  the 
 said  rents,  issues,  and  profits  of  the  said  Rectories,  Vicarages,  Donatives, 
 Sine  Curas,  portion  of  tenths  and  other  ecclesiastical  promotions ;  as  also 
 out  of  the  rents,  issues,  and  profits  of  the  said  impropriations  and  glebe 
 lands,  order  and  appoint  a  constant  yearly  maintenance  for  such  persons 
 as  shall  be  recommended  and  approved  of  as  aforesaid,  for  the  work  of  the 
 ministry  or  the  education  of  children ;  as  also  for  such  other  ministers  as 
 aforesaid,  now  residing  within  the  said  counties  ;  provided  that  the  yearly 
 maintenance  of  a  minister  does  not  exceed  one  hundred  pounds,  and  the 
 yearly  maintenance  of  a  schoolmaster  exceed  not  forty  pounds.  And  that 
 godly  ministers  who  have  or  shall  have  wife  or  children,  may  not  too  much 
 be  taken  off  from  their  duties  in  the  ministry,  with  the  care  and  considera- 
 tion of  maintenance  for  their  wives  and  children,  after  their  decease,  but 
 that  some  care  thereof  may  be  had  by  others,  whereby  a  greater  encourage- 
 ment may  be  given  to  them  to  set  themselves  the  closer  to  the  work  of  the 
 said  ministry  ; 
 
 "Be  it  enacted  by  the  authority  aforesaid,  that  the  said  Commissioners, 
 or  any  twelve  or  more  of  them,  are  hereby  enabled  and  authorized  to  make 
 such  yearly  allowance  to  the  wife  and  children  of  such  godly  minister  after 
 his  decease,  as  to  the  said  Commissioners,  or  any  twelve  of  them,  shall 
 seem  reasonable,  for  the  necessary  support  and  maintenance  of  the  said 
 wife  or  children,  or  any  of  them  :  provided  always  that  such  allowance 
 so  to  be  made  to  such  wife  and  children  do  not  exceed  the  yearly  sum  of 
 thirty  pounds  :  and  if  any  person  or  persons,  being  tenants,  occupier  of  any 
 lands,  tenements,  or  hereditaments,  liable  and  subject  to  the  payment  of 
 any  tenths,  or  other  duties,  in  right  payable  or  belonging  to  any  Parsonage, 
 Vicarage,  or  any  the  abovesaid  ecclesiastical  promotions,  shall  refuse  pay- 
 ment thereof,  then  the  said  Commissioners,  or  any  two  or  more  of  them, 
 are  hereby  authorized  and  enabled  to  put  in  execution  against  every  person 
 and  persons  so  refusing,  the  powers  and  authorities  vested  and  settled  by 
 this  present  Parliament  in  the  Justices  of  the  Peace  for  the  relief  of  ministers 
 from  whom  such  tenths  and  duties  are  detained  and  subtracted. 
 
 "And  be  it  further  enacted  by  the  authority  aforesaid,  that  the  said 
 Commissioners,  or  any  twelve  or  more  of  them,  out  of  the  said  tenths, 
 rents,  and  profits,  by  them  receivable  by  force  of  this  Act,  shall  and  may 
 allow  such  moderate  salary  or  wages  to  such  person  or  persons  who  shall 
 be  employed  in  the  receiving,  keeping,  and  disposal  thereof,  or  any  part 
 thereof,  as  they  shall  conceive  to  be  necessary  and  reasonable. 
 
 "And  be  it  further  enacted  by  the  authority  aforesaid,  that  all  and  every 
 person  or  persons  qualified  and  approved  of  as  abovesaid,  for  the  preaching 
 of  the  Gospel  as  aforesaid,  who  shall  be  vested  or  settled  by  the  said  Com- 
 
APPENDIX. 
 
 515 
 
 missioners,  or  any  twelve  or  more  of  them,  in  any  Rectory,  Vicarage,  or 
 parochial  charge,  which  the  said  Commissioners  or  any  twelve  or  more  of 
 them  have  hereby  power  to  do,  shall  be  deemed  and  adjudged  to  be  seized 
 of  the  same,  as  fully  and  amply  to  all  intents  and  purposes,  as  if  such  person 
 and  persons  were  presented,  instituted,  and  inducted  to  and  in  the  same, 
 according  to  former  laws  in  such  cases  used  and  provided.  And  whereas 
 the  remoteness  of  the  said  counties  from  the  Courts  of  Justice  at  West- 
 minster, occasioneth  many  acts  of  high  misdemeanours,  oppression,  and 
 injury  to  be  committed  there,  which  oftentimes  escape  unpunished,  and 
 the  parties  aggrieved  thereby,  for  want  of  means  to  seek  relief  by  due 
 course  of  law,  left  remediless  ;  to  the  end  therefore  that  such  misdemean- 
 ours, oppressions,  and  injuries,  may  the  better  be  inquired  after,  and  the 
 parties  aggrieved  thereby,  without  much  expense  of  moneys,  or  loss  of  time, 
 may  be  in  some  way  of  relief ; 
 
 "Be  it  enacted  by  the  authority  aforesaid,  that  the  said  Commissioners, 
 or  any  five  or  more  of  them,  shall  have  and  hereby  have  full  power  and 
 authority  to  receive  all  complaints  which  shall  be  brought  before  them,  of 
 any  such  misdemeanours,  oppression,  or  injur}-,  committed  by  any  person  or 
 persons  within  the  said  counties  or  any  of  them  ;  and  by  warrant  directed 
 to  the  party  complained  of,  under  the  hands  and  seals  of  the  said  Commis- 
 sioners, or  any  five  or  more  of  them,  to  appear  before  them  at  a  certain 
 day  and  place  in  the  said  warrant  mentioned,  requiring  an  answer  to  the 
 said  complaints  :  and  after  answer  made,  then,  with  the  consent  of  both 
 parties,  testified  under  their  hands  and  seals,  to  proceed  to  hear  and 
 determine  the  same.  And  whereas  sufferings  of  that  nature  generally  fall 
 upon  persons  well  affected  to  the  Parliament,  and  such  as  have  acted  in  and 
 for  their  service,  which  said  persons  are  not  of  ability  to  travel  to  London, 
 to  be  relieved  by  the  Committee  of  Parliament  commonly  called  the  Com- 
 mittee of  Indemnity  ; 
 
 "Be  it  therefore  enacted  and  ordained  by  the  authority  aforesaid,  that 
 the  said  Commissioners,  or  any  five  or  more  of  them,  shall  be  and  are 
 hereby  made  and  constituted  a  Committee  of  Indemnity,  to  all  intents 
 and  purposes,  within  the  counties  aforesaid,  for  the  hearing  and  determining 
 of  all  matters  and  things  properly  relievable  and  determinable  by  the  said 
 Committee  of  Indemnity.  Provided  always,  that  if  any  person  or  persons 
 shall  find  him  or  themselves  aggrieved  at  the  proceedings  of  the  said 
 Commissioners  acting  as  a  Committee  of  Indemnity,  then  the  said  person 
 or  persons  so  aggrieved  shall  and  may  prosecute  his  and  their  petition  or 
 appeal  for  relief,  in  such  manner  and  form  as  in  and  by  this  Act  is  prescribed 
 in  the  cases  of  ejected  ministers,  and  bring  the  same  to  a  final  determination, 
 before  the  said  Committee  of  Indemnity  sitting  at  Westminster,  which  said 
 Committee  are  hereby  authorized  to  hear  and  determine  the  same,  as  they 
 shall  see  just  cause. 
 
 "  And  be  it  further  enacted,  that  all  power  and  authority  formerly  vested 
 in  any  Committee  within  the  said  counties,  or  any  of  them,  for  the  placing 
 of  ministers  in  ecclesiastical  livings  or  promotions,  be  from  henceforth 
 
appendix. 
 
 determined  :  and  that  no  person  or  persons  shall  be  from  henceforth  vested 
 and  settled  in  any  Rectory,  Vicarage,  or  any  ecclesiastical  promotion  within 
 any  of  the  said  counties,  unless  such  person  or  persons  so  to  be  vested  or 
 settled,  be  recommended  and  approved  of  for  the  work  of  the  ministry 
 according  to  the  tenor  and  true  meaning  of  this  Act :  and  that  this  Act 
 shall  continue  and  be  in  force  for  the  space  of  three  years,  from  the  Five- 
 and-twentieth  day  of  March,  One  thousand  six  hundred  and  fifty,  and  no 
 longer. 
 
 «  Die  Veneris,  22  Februarii,  1649.  Ordered  by  the  Parliament,  that  this 
 Act  be  forthwith  printed  and  published. 
 
 "Hen:  Scobell.  Cleriu  Parliament! :" 
 
INDEX. 
 
 A. 
 
 Abbey  lubbers,  6. 
 
 Abbot,  Archbishop,  41. 
 
 Abbot,  John,  93,  106,  140. 
 
 Aberdaron,  the  drunken  vicar  of,  9. 
 
 Abergavenny,  baptismal  controversy 
 at,  92  ;  Independent  Academy  at, 
 497  ;  Antipasdobaptist  Academy  at, 
 5°4- 
 
 Absurd  fabrication  respecting  chapels, 
 455- 
 
 Academy  at  Shrewsbury,  291. 
 
 Academy,  the  first  Nonconforming  in 
 Wales,  493. 
 
 Act,  the  Conventicle,  154  ;  the  Corpo- 
 ration, 155  ;  the  Five  Mile,  id.  ;  for 
 the  Propagation  of  the  Gospel  in 
 Wales,  74,  511  ;  the  Test,  155  ;  the 
 Toleration,  243,  369  ;  for  translating 
 the  Bible  into  Welsh,  10  ;  the  Uni- 
 formity, 122. 
 
 Aldermen  Heylin  and  Middleton 
 publishing  the  Welsh  Bible,  14. 
 
 Ambrose,  William,  477. 
 
 America,  Abel  Morgan  emigrating  to, 
 301. 
 
 Anabaptists,  Baxter's  remarks  on,  93. 
 
 Angels,  two  boys  preaching  like,  445. 
 
 Anglesea,  Bishop  Bayhs's  visitation  in, 
 8;  religious  statistics  of,  261 ;  no  Dis- 
 senters here  in  1742,  359  ;  an  inci- 
 dent in  the  life  of  Lewis  Rees  in, 
 416  ;  the  first  Dissenting  interest  in, 
 401  ;  numerical  strength  of  Non- 
 conformists in,  450,  451,  461. 
 
 Anglicised  Welshmen,  3. 
 
 Antipacdobaptists,  the  first  church  of 
 in  Wales,  91  ;  Vavasor  Powell 
 joining  the,  93  ;  the  founder  of  in 
 Wales,  114  ;  Millenarian  sentiments 
 held  by,  280  ;  numerical  strength 
 of,  462  ;  colleges  of,  in  Wales,  503. 
 
 Anti-Trinitarians,  the,  excluded  from 
 the  benefits  of  the  Toleration  Act, 
 245- 
 
 Apology,  an,  for  Ministers,  45. 
 Apostle,   the,   of  Caermarthenshire, 
 222. 
 
 Apostle,  the,  of  Wales,  39. 
 Approvers,  the,  74. 
 Arianism  in  Cardiganshire,  182. 
 Arm,  the,  of  a  persecutor  putrified, 
 168. 
 
 Arminian,  the.  controversy,  272. 
 Arminianism,  the  first  preacher  of,  in 
 
 Wales,  272. 
 Assizes,  the,  removed  from  Llanfyllin 
 
 to  Welshpool,  268. 
 Association,  the,  origin  of,  369. 
 Associations  of  the  Antipaedobaptists, 
 
 92  ;  of  the  Calvinistic  Methodists, 
 
 362,  364. 
 
 Aubrey,  Richard,  the  church  of  Swan- 
 sea becoming  Unitarian  in  his  time, 
 187. 
 
 Aubrey,  Thomas,  466. 
 
 B. 
 
 "Babylonish  Welsh  Baptists"  the, 
 389- 
 
 Baddy,  Thomas,  278,  301. 
 ;  Baker,  Justice,  his  cruelty,  168. 
 1  Baker,  Mrs.,  of  Swiney,  290. 
 
 Bala,  persecution  at,  371  ;  Lewis  Rees 
 I      at,  414  ;  Academies  at,  501,  506. 
 
 Bangor,  the  state  of  the  diocese  of,  5. 
 
 Bangor,  minister  ejected  from,  124. 
 
 Baptism,  controversies  on,  92,  271. 
 
 Baptist,  the,  Union  of  Wales,  457. 
 
 "  Barefaced  Baxterianism,"  256. 
 1  Barnes,  Thomas,  of  Magor,  141. 
 
 Barnet,  294. 
 
 "  Baxter's  Call."  177. 
 I   Beaumont,  James,  363. 
 I  Bedwas,  conventicles  at,  173. 
 I  Bedwellty,  conventicles  at,  173. 
 
 Bees  kept  in  a  church,  9. 
 !  Bennett,  Colonel,  78. 
 
 Berridge,  John,  32. 
 
 Bethel,  speak  in,  6. 
 
 Bevan,  Llewellyn,  263. 
 
 Beynon,  Thomas,  of  Kilcam,  261. 
 
 Bible,  the,  its  translation  into  Welsh, 
 13  ;  Dr.  Morgan's  edition,  14;  Sales- 
 bury's  New  Testament,  16 ;  Dr. 
 Parry's  edition,  19  ;  small  octavo 
 
INDEX. 
 
 pub.  in  1671,  196  ;  an  octavo  edition 
 pub.  in  1677,  197  ;  editions  of  the 
 Scriptures  published  in  the  Welsh 
 language  from  1567  to  1800,  509;  the 
 Family,  410  ;  the  chief  inheritance, 
 415  ;  Dr.  Jenkins's  Commentary  on, 
 448. 
 
 Bible  Christians,  463. 
 
 Bibles,  grant  of,  under  Dr.  Williams's 
 
 will,  298. 
 Bidwell,  Morris,  of  Swansea,  118. 
 Bishop,  a,  holding  sixteen  livings  in 
 
 com?ne?idam,  5. 
 Bishop  Farrar  martyred,  3. 
 Blaenyglyn,  Association  at,  366. 
 Blind-speaking  priest,  the,  116. 
 Blethyn,  Major,  189. 
 Bodwell,  J.  Owen  at,  289. 
 Bogue,  Dr.,  his  sermon  translated, 
 
 416. 
 
 "  Bold,  an  ignorant  fellow,"  36. 
 
 Book,  the,  of  the  Resolution,  198. 
 
 "  Book  of  Sports,"  35. 
 
 Books,  the,  first  published  in  the 
 Welsh  language,  3  ;  list  of,  by  James 
 Owen,  293  ;  Welsh,  published  from 
 1600,  195  ;  published  during  the 
 reigns  of  Charles  II.  and  James  I., 
 195-199. 
 
 Bowen,  Evan,  founder  of  the  church 
 at  Troedrhiwdalar,  119, 
 
 Bowen,  Samuel's,  work  on  the  Atone- 
 ment, 432. 
 
 Bowen,  Thomas,  Maesyronen,  fined, 
 380. 
 
 Bowen,  Major,  of  Llwyngwair,  445. 
 
 Brecon,  college  at,  499. 
 
 Breconshire,  ministers  ejected  in,  123  ; 
 
 churches  in,  261. 
 Bretons,  a  missionary  among  the,  448. 
 "  Brief  Narrative  "  by  V.  Powell,  85- 
 
 90. 
 
 Broster,  John,  135. 
 Bryan,  John,  420. 
 Brychgoed,  the  ohurch  at,  357. 
 Brynberian,  a  branch  of  Llechryd,  193. 
 Brynllwarch,  231  ;  Academy  at,  493. 
 Bull,  Bishop,  314. 
 
 Burleigh,  Lord,  Penry's  letter  to,  27. 
 Bywater,  John,  151. 
 
 C. 
 
 "  Cae'r  fendith,"  the  field  of  blessing, 
 160. 
 
 Caerhun,  three  sermons  at,  9. 
 Caermarthenshire,   ministers  ejected 
 
 in,  127  ;  houses  licensed  in,  178  ; 
 
 churches  in,  183  ;  religious  statistics 
 
 of,  261. 
 
 Caernarvonshire,  ministers  ejected  in, 
 129  ;  churches  in,  ib. ;  religious  sta- 
 tistics of,  262. 
 
 Caerphilly,  the  Van,  38. 
 
 Calumniator,  the,  of  the  itinerants,  84. 
 
 Calvinistic,  the,  Methodists'  Colleges, 
 5o5- 
 
 "  Candle,  the  Welshman's,"  32. 
 
 "  Canwyll  Crist,"  197. 
 
 Capel  Isaac,  184. 
 
 Cardiff,  church  at,  60. 
 
 Cardiganshire,  ministers  ejected  in, 
 124-127  ;  churches  in,  182  ;  Arian 
 sentiments  in  the  churches  of,  ib. ; 
 present  Independent  churches  of 
 modern  date,  183  ;  religious  statis- 
 tics of,  261,  450,  461. 
 
 Carelessness  of  the  clergy,  13. 
 
 Carstairs,  Principal,  296. 
 
 Carver,  John,  of  Tenby,  151. 
 
 Cary,  Nicholas,  of  Monmouth,  141. 
 
 Case,  Dr. ,  Wroth's  tutor,  37. 
 
 Catalogue,  a,  of  Congregational 
 churches  in  Wales,  181. 
 
 Cefnarthen  and  Pentretygwyn,  184. 
 
 Cefnllys,  rector  of,  17. 
 
 Cessation,  the,  of  persecution,  418. 
 
 "  Chaff,  heathen,"  32. 
 
 Chapels,  demolished  by  the  mob,  267, 
 268. 
 
 Chapels,  erection  of,  246,  247,  454, 
 455- 
 
 Charles,  David,  of  Caermarthen,  427. 
 
 Charles,  David,  D.D.,  Trefecca,  508. 
 
 Charles,  Thomas,  joining  the  Metho- 
 dists' Association,  365  ;  his  labours, 
 39°- 
 
 Christopher,  Jacob,  139. 
 
 Churchmen,  their  efforts  to  crush  Non- 
 conformists, 452  ;  present  attitude 
 of,  453- 
 
 Circulating,  the,  schools  of  G.  Jones, 
 316-318  ;  of  Dr.  Williams,  393. 
 
 Civil  war,  63  ;  its  effects  on  Wales, 
 66. 
 
 Clergy,  immoral  character  of,  2-7  ; 
 number  ejected  during  the  Interreg- 
 num, 83  ;  character  of,  after  the 
 Restoration,  194. 
 
 Cloddiau  Cochion,  harassing  the 
 Friends  at.  169. 
 
 Cole,  Thomas,  259. 
 
 Colleges  in  Wales  from  A.D.  1662  to 
 the  present  time,  492-508. 
 
 Commandments,  the  Ten,  translated,  3. 
 
 Commendam,  sixteen  livings  held  in,  5. 
 
 Commissioners,  the  Seventy-one,  74  ; 
 Cromwell's  letter  to,  81  ;  persons 
 appointed  to  examine  the  accounts 
 of,  82. 
 
INDEX. 
 
 519 
 
 Communion,  mixed,  ill  effects  of, 
 190,  191. 
 
 Concordance,  the  first  in  the  Welsh 
 
 language,  301. 
 Concubines  kept,  2. 
 Confiscating  a  minister's  estate,  113. 
 Congregational  Union  of  Wales,  458. 
 Congregationalists,  numerical  strength 
 
 of,  450,  461. 
 Consett,  William,  91. 
 Controversies,    religious,    95 ;  255  ; 
 
 „  331-433- 
 
 Conventicle  Act,  154. 
 
 Conventicles  in  Wales,  172-177. 
 
 Converted  by  looking  through  a  key- 
 hole, 299. 
 
 Corporation  Act,  155. 
 
 Corpses  unburied,  9. 
 
 Cradock,  Richard,  139. 
 
 Cradock,  Walter,  46  ;  refusing  to  read 
 the  "  Book  of  Sports  "  and  settling 
 at  Wrexham,  47  ;  compelled  to  leave 
 through  the  influence  of  a  maltster, 
 48  ;  hiding  at  Brampton  Briars,  ib.  ; 
 settling  at  Llanvaches,  49  ;  fleeing 
 to  Bristol,  ib.  ;  going  to  London, 
 and  preaching  at  Allhallows,  50  ; 
 his  death,  ib.  ;  his  character,  53. 
 
 Cragg,  John,  93. 
 
 Craigyfargod,  an  Arminian  church  at, 
 274. 
 
 Creed,  Richard,  51. 
 
 Creed,  the,  translated,  3. 
 
 Crisp,  Dr.,  his  Antinomianism,  296. 
 
 Cromwell,  his  letter  to  the  Commis- 
 sioners, 81  ;  Quakers  imprisoned 
 during  his  Protectorate,  95. 
 
 Cross  ways,  prayers  at,  10. 
 
 "  Crusts,  legal,"  32. 
 
 Curate,  a,  dismissed  for  being  too 
 religious,  409. 
 
 Cwmhwplin,  the  cave  of,  224. 
 
 D. 
 
 David,  Evan,  imprisoned  at  Tre- 
 garon, 171. 
 
 David,  Lewis,  fined,  169. 
 
 Davies,  Charles  Nice,  Brecon,  500. 
 
 Davies,  David,  of  Castellhowell,  441. 
 
 Davies,  E.,  AM.,  Brecon,  499. 
 
 Davies,  David,  of  Gellygaer,  139. 
 
 Davies,  Thomas,  D.D.,  Haverford- 
 west, 504, 
 
 Davies,  Daniel,  D.D.,  491. 
 
 Davies,  D. ,  Penywaun,  503. 
 
 Davies,  David,  of  Swansea,  391  ;  the 
 effects  of  his  preaching,  393  ;  his 
 life,  434-440- 
 
 Davies,  Dr.  Evan,  Swansea,  503. 
 
 Davies,  Henry,  his  letters  to  Howell 
 
 Harries,  346-349. 
 Davies,  Howell,  352. 
 Davies,  John,  of  Cardiff,  490. 
 Davies,  John,  Cwmllynfell,  263. 
 Davies,  Tames  (Dewi  ab  Iago),  300. 
 Davies,  James,  Llanafan,  26r. 
 Davies,  James,  Merthyr,  Caermar- 
 
 thenshire,  128. 
 Davies,  Tames,  Merthyr  Tydvil,  308. 
 Davies,  Meredith,  of  Llanon,  128. 
 Davies,  Dr.  Richard,  Bishop  of  St. 
 
 David's,  his  life,  16,  17. 
 Davies,  William,  Capel  Isaac,  262. 
 Davies,  Dr.  William,  Frood  Vale,  503. 
 Davies,  Richard,  of  Penbryn,  126. 
 Davies,  William,  Rhydyceisiaid,  503. 
 Davies,  William,  Fishguard,  438. 
 Davies,  Timothy,  of  Evesham, 
 Davies,  Thomas,  Pembroke,  264. 
 Davies,  Thomas,  Haverfordwest,  264. 
 Davies,  T.  W.,  B.A.,  Pontypool,  505. 
 Davies,  William,  D.D.,  490. 
 Degradation,  Wales  elevated  from,  1. 
 Demolished  chapels  restored  by  the 
 
 State,  268. 
 Denbighshire,  ministers  ejected  in, 
 
 131-134  ;  churches  in,  262. 
 Denbury,  George,  of  Swansea,  268. 
 Dialects,  the,  of  the  South  and  North, 
 
 a  hindrance,  177. 
 Dinas,  Lewis  Rees's  danger  at,  415. 
 Diocese,  the,  of  Bangor,  its  state,  4,  5. 
 Disagreement  between   Harries  and 
 
 Rowlands,  381  ;  its  probable  cause, 
 
 384. 
 
 Dissenters,  the,  persecuted  under  the 
 
 Stuarts,  194. 
 Dolphin,  the,  in  Bristol,  49. 
 Draper,  Edward,  91. 
 Drowned  by  lust,  ir. 
 Drummer,  a,  disturbing  a  meeting, 
 
 248. 
 
 E. 
 
 Edmunds,  Jeremiah,  of  Trosnant,  260. 
 
 Edward  \  I.,  progress  of  the  Refor- 
 mation under,  2. 
 
 Edwards,  Charles,  198. 
 
 Edwards,  David,  Kilgwyn,  261. 
 
 Edwards,  John,  of  Llangors,  123. 
 
 Edwards,  Lewis,  D.D.,  Bala,  507. 
 
 Edwards's,  Thomas,  book,  256. 
 
 Edwards,  William,  of  Caernarvon,  his 
 sufferings,  377S79- 
 
 Edwards,  William,  of  Groeswen,  363. 
 
 Edwards,  W.,  B.A.,  Pontypool,  504. 
 
 Ejected,  the,  clergy,  83. 
 
 "Elegy,"  the,  of  Williams,  on  H. 
 Harries,  279. 
 
520 
 
 INDEX. 
 
 Elias,  John,  his  ordination,  427. 
 
 Ellis,  Edmund,  135. 
 
 English  churches,  number  of,  in 
 Wales,  460. 
 
 Epitaph,  an,  in  Llangynwyd,  231. 
 
 Erasmus,  the  paraphrase  of,  4. 
 
 Erbery,  William,  his  life,  42-46,  117. 
 
 Established  Church,  the  attachment 
 of  the  early  Methodists  to,  364. 
 
 Evans,  Caleb,  265. 
 
 Evans,  Dr.  Caleb,  124. 
 
 Evans,  Christmas,  391  ;  the  effects  of 
 his  preaching,  393. 
 
 Evans,  Edward,  dying  in  prison,  158. 
 
 Evans,  Ellis,  D.D.,  490. 
 
 Evans,  Hugh,  "the  Blind  Priest  of 
 Radnorshire,"  115,  116. 
 
 Evans,  Hugh,  of  Bristol,  124. 
 
 Evans,  John,  of  Bangor,  Cardigan- 
 shire, 124. 
 
 Evans,  John,  of  Cobin,  265. 
 
 Evans,  John,  abusing  Griffith  Jones, 
 320. 
 
 Evans,  John,  of  Wrexham,  146,  147. 
 Evans,  Dr.  John,  147  ;  his  statistics 
 
 of  the  Nonconforming  churches, 
 
 259-265. 
 
 Evans,  John,  of  Llwynffortun,  427. 
 Evans,  Matthew,  of  Penegos,  146. 
 Evans,  William,  Caermarthen,  261. 
 Evans,  Thomas,  123. 
 Exhorters,  how  recognized,  363. 
 
 F. 
 
 Fabrication,  an  absurd,  respecting 
 Welsh  chapels,  455. 
 
 Fairfax,  Sir  Thomas,  55. 
 
 Farmer,  Hugh,  283. 
 
 Father,  the,  and  founder  of  Noncon- 
 formity in  Wales,  42. 
 
 Field,  Dr.  T,  41. 
 
 Five  Mile  Act,  155. 
 
 Flintshire,  ministers  ejected  in,  134  ; 
 churches  in,  263. 
 
 Fogg,  Robert,  of  Bangor,  134. 
 
 Foundation,  the,  of  Gospel  work  in 
 Radnorshire,  193. 
 
 Francis,  Abel,  273. 
 
 Francis,  Benjamin,  of  Horsley,  307. 
 
 Francis,  Enoch,  of  Capel  Iago,  273, 
 275.  306. 
 
 Freeman,  Colonel,  82. 
 
 Freeman,  Thomas,  151. 
 
 French,  John,  138. 
 
 Frew,  the  parson,  his  tragic  end,  381. 
 
 Friends  (see  Quakers)  prosecuted  for 
 non-payment  of  tithes  and  church- 
 rates,  280  ;  present  number  of,  463. 
 
 I  Fruits,  the,  of  G.  Jones's  (of  Llan- 
 ddowror)  labours  gathered  by 
 Nonconformists,  321. 
 
 G. 
 
 "Gangraena,"     the,     of  Thomas 
 
 Edwards,  51,  54,  55. 
 Gauler,  Francis,  94. 
 Gentleman,  Robert,  496. 
 Glamorganshire,  ministers  ejected  in, 
 
 135-140  ;  churches  in,  177,  263. 
 Gellygrug,  Ambrose  Mostyn  at,  56. 
 Glanyrafonddu,  an  Association  at,  366. 
 Goat,  the  abstaining,  29. 
 Gouge,    Thomas,    A.M.,  his  life, 
 
 labours,  and  sufferings,  198-206. 
 Gower,  Wesleyan  Societies  formed  in, 
 
 418. 
 
 Gray's  Elegy,  a  translation  of,  443. 
 Gray,  Thomas,  of  Abermeurig,  183. 
 Green,  William,  Llandrindod,  179. 
 Gregory,  Henry,  152  ;  his  sufferings, 
 160. 
 
 Griffiths,  W. ,  of  Holyhead,  491. 
 
 Griffiths,  Alexander,  75,  76. 
 
 Griffiths,  Evan,  140. 
 
 Griffiths,  Vavasor,  of  Llwynllwyd,  353. 
 
 Griffiths,  Henry,  Brecon,  500. 
 
 Griffiths,  Morgan,  of  Hengoed,  305. 
 
 Griffiths,  Morris,  152. 
 
 Gronw,  David  ap,  16. 
 
 Grundman,  Martin,  143. 
 
 Gwyn,  Thomas,  Llanigon,  113. 
 
 Gwynne,  David  Lloyd,  125. 
 
 H. 
 
 Hanmer,  John,  126. 
 
 Harley,  Sir  Edward,  151. 
 
 Harries,  lohn,  of  Tregaron,  126. 
 
 Harries,  Howell,  his  conversion,  323- 
 326  ;  his  evangelistic  labours,  328  ; 
 opposed  by  the  clergy,  and  en- 
 couraged by  Dissenting  ministers, 
 334-349  :  several  young  clergymen 
 co-operating  with  him,  349  ;  his 
 zeal  for  the  Established  Church ,  355  ; 
 setting  up  the  Calvinistic  Methodist, 
 body,  and  deserted  by  the  Noncon- 
 formists, 355,  356  ;  remonstrating 
 with  Edmund  Jones,  id.  ;  his  suf- 
 ferings, 370-372  ;  disagreement 
 between  him  and  Rowlands,  381  ; 
 setting  up  a  kind  of  Protestant 
 monaster}',  and  joining  the  Militia, 
 383  ;  his  death,  384. 
 
 Harries,  Solomon,  the  church  at 
 Swansea  becoming  Arian  in  his 
 time,  187. 
 
 Harris,  Hugh,  Trefgarn,  264. 
 
INDEX. 
 
 Harry,  Elias,  123. 
 
 Harry,  John,  Aberystruth,  260. 
 
 Hart,  Mr.,  of  Kent,  130. 
 
 Haverfordwest  College,  504. 
 
 Hawkins,  Adam,  150. 
 
 He-goat,  the  example  of,  29. 
 
 Henllan,  origin  of  church  at,  184  ; 
 
 attempt   to  enforce  Presbyterian 
 
 discipline  at,   153  ;  agitated  by  a 
 
 controversy,  256-258. 
 Henry  VIII.,  quarrelling  with  the 
 
 Pope,  2. 
 Henry,  Matthew,  292. 
 Henry,  Philip,  A.M.,  135. 
 Higgs,  Daniel,  137. 
 Holmes,  Thomas,  the  first  Quaker  in 
 
 Wales,  94. 
 "  Horae  Britannicse  "  of  John  Hughes, 
 
 420. 
 
 Horeb,    Cardiganshire,     origin  of 
 
 church  at,  184. 
 Horsley,  Bishop,  his  bigotry,  443. 
 House,  a,  burnt  by  persecutors,  159. 
 Houses  licensed  for  preaching,  a  list 
 
 of,  177- 181. 
 Howell,  Morgan,  his  conversion,  48, 
 
 126. 
 
 Howells,  David,  Swansea,  476. 
 
 Howell,  Roger,  Gellyonen,  274. 
 
 Howells,  William,  Trevecca,  508. 
 
 Huet,  Thomas,  17. 
 
 Hugh,  David  ap,  148. 
 
 Hughes,  Bishop  of  St.  Asaph,  5. 
 
 Hughes,  Evan,  126. 
 
 Hughes,  Evan,  Llandefriog,  125, 
 
 Hughes,  Hugh,  his  life,  448. 
 
 Hughes,  John,  420. 
 
 Hughes,  Owen,  Llanedi,  262. 
 
 Hughes,  Stephen,  ejected  from  Mei- 
 drym,  128  ;  his  sufferings,  161  ; 
 books  published  by,  195-198  ;  his 
 life  and  character,  222-225. 
 
 Hughes,  Thomas,  of  Bugeli,  150. 
 
 Huntingdon,  Lady,  32. 
 
 Ilston,  the  first  Antipaedobaptist 
 church  in  Wales,  founded  at,  90, 
 114  ;  John  Myles  ejected  from  the 
 living  of,  ib.  ;  the  church  at,  re- 
 moved to  Swansea,  188. 
 
 Impiety  of  the  clergy,  8. 
 
 "  Inconformity,"  tainted  with,  33. 
 
 Independency  and  Presbyterianism,  a 
 controversy  on,  433. 
 
 Independents,  the,  statistics  of,  450  ; 
 461. 
 
 "  Infant  Baptism  from  Heaven,"  252. 
 Informers,  their  character,  155. 
 Inquiries  of  the  Bishop  of  Bangor,  4. 
 
 I  Irish,  little  better  than  the,  97. 
 Itinerants,  character  of,  153. 
 Ives,  Jeremiah,  115. 
 
 J- 
 
 iackson,  Christopher,  150. 
 ames,  James,  his  sufferings,  167. 
 ames,  Thomas,  363. 
 i  Jardine,  David,  497. 
 Jarman,  Griffith,  fined,  170. 
 Jarman,  John,  his  cow  taken,  170. 
 Jekyl,  Sir  Joseph,  removing  the  assizes 
 to  Welshpool,  268. 
 enkins,  David,  Llanedi,  262. 
 enkins,  Herbert,  363. 
 Jenkins,  Isaac,  487. 
 Jenkins,  John,  D.D.,  446-448. 
 Jenks,  David,  152. 
 Jervice,  William,  192. 
 Jerusalem  of  South  Wales,  40. 
 Jessey,  Henry,  60. 
 John,  Thomas,  of  Eglwysilan,  178. 
 Jones,  David,  of  Llanbadarnfawr,i25. 
 Jones,  David,  of  Llanddewibrefi,  178. 
 Jones,  David,  of  Llanwrda,  401-403, 
 Jones,  David,  of  Llandyssilio,  127. 
 Jones,  J.,  vicar  of  Llanllyfni,  10. 
 Jones,  Edmund,  of  Pontypool,  his 
 letters  to  Howell  Harries,  336  ;  his 
 disagreement  with    Harries,  356, 
 &c.  ;  his  life,  404-408. 
 Jones,  John  Harries,  Ph.D.,  Trevecca, 
 508. 
 
 ones,  Gabriel,  143. 
 ones,  Griffith,  of  Llanddowror,  his 
 life  and  character,  313-323. 
 Jones,  Jenkin,  Cadoxton,  111-114. 
 ones,  John  (Mathetes),  491. 
 ones,  John,  363. 
 
 ones,  Humphrey,  and  the  Revival, 
 430- 
 
 Jones,  Michael,  Bala,  501. 
 Jones,  Michael  D.,  Bala,  502. 
 Jones,  Morgan,  136. 
 Jones,  Richard,  of  Denbigh,  132. 
 Jones,  Samuel,  230-242. 
 Jones,  Samuel,  Capel  Sion,  274. 
 Jones,  Thomas,  of  Llantrissant,  139. 
 Jones,  Thomas,  of  Swansea,  492. 
 Jones's,  Theophilus,  History  of  Bre- 
 conshire,  29. 
 ones,  Watkin,  142. 
 ones,  William,  of  Denbigh,  131. 
 Jones,  William,  of  Cilmaenllwyd,  127. 
 Joseph,  Thomas,  136,  177. 
 Justices  reprimanded  by  Judges,  248. 
 
 K. 
 
 Keach's,    Benjamin,    answer   to  J. 
 Owen's  book  on  Infant  Baptism,  252, 
 
522 
 
 INDEX. 
 
 Kenrick,  Edward,  Bronycludwr,  285. 
 Kenrick,  John,  of  Wrexham,  262. 
 Kiffin,  Mr.,  of  London,  50. 
 King  George,  his  name  quieting  a 
 mob,  384. 
 
 L. 
 
 Llanarmon,  persecution  at,  184. 
 Llanedi,  origin  of  church  at,  184. 
 Llanvaches,  the  first  Nonconforming 
 
 church  in  Wales,  60;  list  of  its 
 
 pastors,  510. 
 Llanfairpwllgwyngyll,  8. 
 Llanfairybryn,  a  mixed  communion 
 
 church  at,  183. 
 Llanfyllin,    a  discussion   at,    206  ; 
 
 chapel  at,  demolished  by  the  mob, 
 
 268. 
 
 Llangenych,  professing  people  at,  184. 
 
 Llangian,  the  curate  of,  9. 
 
 Llangollen  College,  505. 
 
 Llanwenarth,  the  church  at,  protesting 
 against  State  aid,  81. 
 
 Llanybree,  the  church  at,  184. 
 
 Legacy,  the,  of  Hugh  Owen,  283. 
 
 Lewis,  Ambrose,  133. 
 
 Lewis,  Christodocius,  264. 
 
 Lewis,  George,  D.D.,  499. 
 
 Lewis,  James,  his  life,  307,  308. 
 
 Lewis,  Jenkin,  D.D.,  498. 
 
 Lewis,  John,  of  Glasgrug,  on  the  re- 
 ligious state  of  Wales,  12. 
 
 Lewis,  Morgan  John,  363. 
 
 Lewis,  Philip,  128. 
 
 Lewis,  Thomas,  363. 
 
 Lewis,  Thomas,  B.A.,  Bala,  502. 
 
 Llewellyn,  Evan,  140. 
 
 Llewellyn,  R.  P.,  of  Llangynwyd,  242. 
 
 "Looking-glass,"  the,  by  Jones  of 
 Creaton,  428. 
 
 Love,  Christopher,  44. 
 
 Lover  of  the  Welsh,  194. 
 
 Lloyd,  Isaac,  informing  against 
 Friends,  170. 
 
 Lloyd,  Jenkin,  118,  119. 
 
 Lloyd,  Morgan,  of  Wrexham,  108- 
 110. 
 
 Lloyd,  Thomas,  fined,  170. 
 
 Lloyd,  Dr.  Thomas,  206. 
 
 Lloyd,  Dr.  William,  206. 
 
 Lloyd,  William,  imprisoned,  171. 
 
 Ludlow,  riotous  proceedings  at,  249. 
 
 Luntley,  John,  150. 
 
 Luther,  sympathizers  with  his  views,  2. 
 
 M. 
 
 Machinery,  the,  of  persecution,  155. 
 Machynlleth,  persecution  at,  370. 
 Mansel,  Bussey,    of  Britton  Ferry, 
 
 father-in-law  of  Lord  Vernon,  a 
 
 member  of  the  church  at  Cadog- 
 
 stone,  187. 
 Marprelate,  the,  Tracts,  24. 
 Martyrs  in  Wales,  3. 
 Matthews,  Edward,  of  Bonvilleston, 
 
 508. 
 
 Matthews,  Marmaduke,  53,  138. 
 
 Maurice,  David,  a  fierce  persecutor, 
 his  tragic  end,  169,  170. 
 
 Maurice,  Henry,  124 ;  his  account  of 
 the  Nonconforming  churches,  181- 
 183  ;  his  life,  209-221. 
 
 Maurice,  Matthias,  joining  the  church 
 at  Henllan,  302  ;  betrayed  into  the 
 hands  of  the  prcssgang,  303  ;  re- 
 gaining his  liberty  and  settling  in 
 England,  ib.  ;  his  care  for  his 
 countrymen,  and  the  works  he 
 published,  304,  305. 
 
 Meetings  at  widow  Zancheye's  house, 
 213. 
 
 Members,  church,  increase  of,  464. 
 
 Merionethshire,  ministers  ejected  in, 
 140  ;  churches  in,  180,  181. 
 
 Methodism,  Calvinistic,  rise  of  in, 
 Wales,  312 ;  its  leaders  forming 
 churches  in  the  vicinity  of  Noncon- 
 forming churches,  313  ;  the  bearing 
 of  Griffith  Jones's  labours  on  the 
 rise  of,  314  ;  the  founder  of,  323, 
 355  ;  the  first  Association  of,  36*  ; 
 separation  from  the  Established 
 Church  agitated,  368  ;  society  meet- 
 ings formed,  369 ;  disturbed  by 
 Sandemanianism,  385  ;  Peter 
 Williams  charged  with  heresy  and 
 expelled,  386  ;  a  revival  commenc- 
 ing at  Llangeitho,  390  ;  separation 
 of,  from  the  Established  Church, 
 424  ;  first  ordination  of  ministers, 
 427  ;  the  opposition  of  the  clerical 
 Methodists  to  ordination,  428 ; 
 numerical  strength  of,  451,  462 ; 
 colleges  of,  in  Wales,  505. 
 
 Methodism,  Wesleyan,  rise  and  pro- 
 gress of,  in  Wales,  4x9-423. 
 
 Methodists,  Primitive,  463. 
 
 Meyrick,  Dr.  Rowland,  4. 
 
 Middleton,  Sir  Thomas,  14. 
 
 Millenarianism  of  the  Antipoedo- 
 baptists,  480. 
 
 Miller,  Joshua,  135. 
 
 Millman,  William,  142. 
 
 Ministers,  a  list  of,  ejected  by  the  Act 
 of  Uniformity,  123-152. 
 
 Ministers,  ordained,  number  of,  in 
 Wales,  464. 
 
 Misleading  account  of  "The  Dry- 
 sorfa,"  278. 
 
INDEX. 
 
 523 
 
 Missionary  meeting,  the  first  in  Wales, 
 423. 
 
 Missionary,  the  London,  Society,  423. 
 Money,  the  sum  of,  spent  on  chapels, 
 455- 
 
 Monmouthshire,  ministers  ejected  in, 
 143  ;  churches  in,  264  ;  numerical 
 strength  of  Nonconformists  in,  450, 
 451,  461,  462. 
 
 Montgomeryshire,  ministers  ejected 
 in,  143-150;  churches  in,  264  ;  nu- 
 merical strength  of  Nonconformists 
 in,  450,  451,  461,  462. 
 
 Morgan,  Abel,  author  of  the  first 
 Welsh  Concordance,  300,  301. 
 
 Morgan,  David,  and  the  Revival,  430. 
 
 Morgan,  Edward,  of  Dyffryn,  507. 
 
 Morgan,  Owen,  141. 
 
 Morgan,  Robert,  140. 
 
 Morgan,  Reynold,  179. 
 
 Morgan,  Thomas,  367. 
 
 Morgan,  Dr.  William,  5,  14,  17-19. 
 
 Morley,  Samuel,  M.P.,  500. 
 
 "  Morning  Star,"  32. 
 
 Morris,  David,  403,  404. 
 
 Morris,  Ebenezer,  440,  441. 
 
 Morris,  John,  D.D.,  Brecon,  500. 
 
 Morris,  Thomas,  Llanybree,  262. 
 
 Mostyn,  Ambrose,  his  life,  56-58  ; 
 gathering  a  church  at  Swansea,  61. 
 
 Myles,  John,  the  founder  of  the  Anti- 
 paedobaptists  in  Wales,  90,  91  ;  his 
 life,  114,  115. 
 
 Mynyddislwyn,  church  formed  at,  60. 
 
 N. 
 
 Narcott's  "  Baptism,"  &c,  255. 
 Neuaddlwyd,  the  Seminary  at,  501. 
 Nevet,  Rowland,  148,  149. 
 Newmarket,  the  town  hall  of,  turned 
 
 into  a  chapel,  186. 
 Nicol,  William,  3. 
 
 Nonconformists,  the  prisons  over- 
 crowded with,  97  ;  their  efforts  to 
 propagate  religion,  194  ;  liberty 
 conferred  on,  245  ;  ministers  or- 
 dained by,  246  ;  the  Toleration  Act 
 did  not  exempt  from  mob  persecu- 
 tion, 247-250  ;  divided  into  parties, 
 257  ;  slow  progress  of,  274  ;  precari- 
 ous state  of  religious  liberty  under 
 Queen  Anne,  ib.  ;  liberty  conferred 
 on  the  accession  of  George  I. ,  275  ; 
 rapid  progress  of,  in  South  Wales, 
 and  slow  progress  in  North  Wales, 
 275  -  277  ;  unfounded  inference 
 drawn  therefrom,  277,  278  ;  nu- 
 merical strength  of,  450-452,  461- 
 464. 
 
 Nonconformity,   how   originated  in 
 
 Wales,  3  ;  character  of  the  founders 
 of,  34  ;  seed  time  of,  120. 
 Non-resistance,  and  its  results,  244. 
 
 O. 
 
 Obedience,  passive,  and  its  results, 
 244. 
 
 Olchon,  the  church  at,  191. 
 
 Oliver,  William,  M.A.,  Brecon,  500. 
 
 Orange,  William,  Prince  of,  landing 
 at  Torbay,  243. 
 
 Ordination,  a  plea  for  scriptural,  233  ; 
 by  Nonconformists  in  1688,  246  ; 
 the  first  among  the  Methodists,  427. 
 
 Orton,  the  grandfather  of  Job,  211. 
 
 Oswestry,  a  conference  at,  between 
 Conformists  and  Nonconformists, 
 206-209  ;  the  Academy  at,  498. 
 
 Owen,  Chancellor,  a  notorious  perse- 
 cutor, 372. 
 
 Owen,  Charles,  D.D.,  294. 
 
 Owen,  David,  his  horse  taken,  170. 
 
 Owen,  David,  of  Henllan,  294. 
 
 Owen,  Hugh,  of  Bronycludwr,  281- 
 285. 
 
 Owen,  James,  of  Shrewsbury ;  his 
 sufferings,  247-253  ;  his  life,  285- 
 295- 
 
 Owen,  Jeremiah,  294. 
 Owen,  John,  of  Bronycludwr,  281,  285. 
 Owen,  Dr.  John,  on  the  state  of  re- 
 ligion in  Wales,  95. 
 
 P. 
 
 Palmer,  Henry,  Rhydyceisiaid,  261. 
 
 Panteg,  origin  of  church  at,  184. 
 
 Parliament,  ordinances  of,  in  re- 
 ference to  Wales,  62,  69,  74,  78, 
 80-83,  XI7- 
 
 Parliament,  the  Long,  62. 
 
 Parry,  John,  D.D.,  Bala,  480. 
 
 Parry,  Dr.  Richard,  his  corrected 
 translation  of  the  Bible  the  present 
 standard,  19. 
 
 Parry,  Thomas,  124. 
 
 Pelagianism  among  the  Independents, 
 the  Presbyterians,  and  Antipsedo- 
 baptists,  386-389. 
 
 Pembrokeshire,  ministers  ejected  in, 
 150,  151  ;  churches  in,  264. 
 
 Pencader,  the  church  at,  184. 
 
 Penmain,  the  church  at,  510. 
 
 Penry,  David,  his  conversion,  225. 
 
 Penry,  John,  on  the  morality  of  the 
 Welsh  clergy,  6-8  ;  on  the  morality 
 of  the  people,  11  ;  his  efforts  to 
 evangelize  Wales,  20-23  ;  his  ene- 
 mies persecuting  him,  24  ;  fleeing  to 
 Scotland,  ib.  ;  returns  to  London 
 and  joins  the  Separatists,  25  ;  his 
 
524 
 
 INDEX. 
 
 imprisonment  and  death,  ib.  ;  his 
 
 character,  26-29. 
 Perrot,  Sir  Herbert,  162. 
 Perrot,  Thomas,  272,  291. 
 Persecutions,  155-172,  247-250,  369- 
 
 Persecutor,  a,  drowned,  170. 
 Petition  by  W.  Cradock  and  others, 
 
 10  ;  by  John  Penry,  21. 
 Petition  of  South  Wales,  77-80. 
 Pet  worth,  294. 
 
 Phillips,  Daniel,  his  providential  de- 
 liverance, 158  ;  his  life,  298. 
 
 Phillips,  Sir  John,  of  Picton  Castle, 
 314. 
 
 Phillips,  Peregrine,  150 ;  his  sufferings, 
 162  ;  his  life,  225-228. 
 
 Phillips,  Thomas,  D.D.,  501. 
 
 Phillips,  William,  of  Aberystruth,  260. 
 
 Pioneer,  the,  of  Welsh  Noncon- 
 formity, 28. 
 
 Places  of  worship,  number  of,  in 
 Wales,  464. 
 
 Plundered  by  the  King's  party,  43. 
 
 Poem,  a,  on  the  announcement  of 
 liberty,  177. 
 
 Poems,  the,  of  Vicar  Prichard,  32. 
 
 Pontypool  College,  504. 
 
 Popish,  the,  proceedings  of  the  King, 
 62,  69,  74. 
 
 Popkins,  of  Swansea,  his  Sandema- 
 nianism,  385. 
 
 Population  of  Wales,  464. 
 
 Potts,  John,  his  cow,  &c,  taken,  170. 
 
 Powell,  Dr.  David,  of  Ruabon,  5. 
 
 Powell,  John,  A.M.,  137. 
 
 Powell,  John,  of  Llangyndeirn,  128. 
 
 Powell,  John,  of  Tredustan,  261. 
 
 Powell,  Richard,  of  Llanigon,  118. 
 
 Powell,  Rees,  127. 
 
 Powell,  Vavasor,  his  reply  to  the 
 calumnies  of  Dr.  Griffiths,  85  ;  his 
 narrative  of  the  propagation  of  the 
 Gospel  in  Wales,  85-90  ;  his  suffer- 
 ings, 97-99  ;  his  life,  100-107. 
 
 Preachers,  itinerant,  character  of, 
 153  ;  lay,  number  of,  in  Wales,  464. 
 
 Preaching,  the  effects  of  Welsh,  392. 
 
 Presbyterianism  in  Wales,  153. 
 
 Press,  the,  Nonconformists  availing 
 themselves  of  the  service  of,  195. 
 
 Price's,  Catherine,  remonstrance,  57. 
 
 Price,  Charles,  of  Cardigan,  125. 
 
 Price,  Christopher,  of  Llanfoist,  143. 
 
 Price,  David,  ofLlangynwr,  128. 
 
 Price,  David,  of  Maesyronen,  265. 
 
 Price,  Isaac,  Troedrhiwdalar,  119. 
 
 Price,  Sir  John,  translating  the  Lord's 
 Prayer,  &c,  3  ;  his  life,  15. 
 
 Price,  Lewis,  of  Llangunllo,  126. 
 
 Price,  Rees,  of  Kildeudy,  263. 
 
 Price,  Samuel,  of  Bridgend,  188. 
 
 Prichard,  Dr.  J.,  Llangollen,  485. 
 
 Prichard,  Rees,  his  character  of  the 
 Welsh  clergy,  8  ;  on  the  immorality 
 of  the  people,  12  ;  his  remarkable 
 conversion,  29  ;  becomes  chaplain 
 of  the  Earl  of  Essex,  30  ;  charges 
 preferred  against  him  in  the  spiritual 
 courts,  31  ;  his  bequest  to  a  charit- 
 able school  appropriated  by  a 
 bishop,  32  ;  the  celebrity  of  his 
 poems,  and  his  character,  32,  33. 
 
 Prichard,  William  John,  the  first  min- 
 ister of  Llanwenarth,  143. 
 
 Prichard,  William,  of  Clwchdyrnog, 
 his  life  and  sufferings,  395-401. 
 
 Primitive  Methodists,  452,  463. 
 
 Primrose,  Mr.,  151. 
 
 Princes  Risborough,  294. 
 
 Prisons,  the,  overcrowded  with  Non- 
 conformists, 97. 
 
 Probert,  David  William,  123. 
 
 Prosser,  Walter,  142. 
 
 Protector,  the  Lord,  Vavasor  Powell 
 against,  and  Walter  Cradock  for, 
 96. 
 
 Protheroe,  Rice,  192,  263. 
 
 Proud,  Thomas,  91,  135. 
 
 Prytherch,    Rees,    of  Ystradwalter, 
 
 128  ;  his  life,  285-287. 
 Prys,  Edmund,  18. 
 
 Pugh,  Hugh,  of  Monmouthshire,  146. 
 Pugh,  John,  of  Henllan,  261. 
 Pugh,  Phillip,  of  Cilgwyn  ;  his  life, 
 3°9>  310- 
 
 Q. 
 
 Quakers,  rise  of  the,  in  Wales,  93  ; 
 the  character  of  the  founders  of,  94, 
 95  ;  six  hundred  of  their  cattle  seized, 
 97  ;  their  sufferings,  155-158  ;  abused 
 and  fined,  168-171  ;  their  numerical 
 strength  in  Wales,  463  ;  their  cha- 
 racter and  efforts  in  the  cause  of 
 religious  liberty,  464.  • 
 
 Quarrell,  James,  145. 
 
 Quarrell,  Paul,  145. 
 
 Quarrell,  Thomas,  145. 
 
 "Queries,"  by  Samuel  Jones,  Bryn- 
 llwarch,  232-235. 
 
 R. 
 
 Radnorshire,  Ministers  ejected  in, 
 151,  152  ;  churches  in,  264,  265. 
 
 Ramoth,  Jones  of,  advocating  Sande- 
 manism,  388. 
 
 Ravens,  Nathaniel,  144. 
 
 Rees,  David,  of  Llanelly,  472. 
 
 Rees,  David,  of  Llanfynydd,  427. 
 
INDEX. 
 
 525 
 
 Rees,  David,  of  London,  271. 
 Rees,  Henry,  of  Liverpool,  468. 
 Rees,  John,  of  Newport,  427. 
 Rees,  Lewis,  of  Mynyddbach,  412- 
 417. 
 
 Rees,  Morgan  John,  his  efforts  in 
 
 establishing  schools,  394. 
 Rees,  Rice,  B.D.,  33. 
 Reformation,  the  progress  of,  under 
 
 Edward  VI.,  2. 
 Reminiscences  of  old  ministers,  438. 
 Re-ordination,  queries  about,  234. 
 Religion,  state  of,  in  Wales,  in  1742, 
 
 359- 
 
 Religious  liberty  secured  by  Act  of 
 
 Parliament,  246. 
 Republicans,  the,  93. 
 Revivals,  389-393  ;  429-431  ;  misre- 
 presented, 389. 
 Rhosymeirch,  the   first  Dissenting 
 
 church  in  Anglesea,  401. 
 Rhydwilim,     a    close  communion 
 
 church,  237. 
 Rhydderch,    John,    committed  to 
 
 prison,  171. 
 Richard,  Ebenezer,  his  life,  444-446. 
 Richard,  Henry,  446. 
 Richards,    Dr.  William,  propagates 
 
 Pelagianism  in  Wales,  389. 
 Roberts,  John,  of  Llanbrynmair,  431. 
 Roberts,  Jonathan,  of  Llanvair,  133. 
 Roberts,  William,  of  Brecon,  500. 
 Robins,  Mr.,  of  Llangattock,  141. 
 Robinson,  George,  140. 
 Rogers,  Hopkin,  141, 
 Rogers,  Hugh,  144. 
 Rowlands,  Daniel,  of  Llangeitho,  349- 
 
 384- 
 
 Rowlands,  David,  B.A.,  Brecon,  500. 
 Rowlands,  Ellis,  of  Ruthin,  133. 
 Royalists,  character  of,  64-66. 
 
 S. 
 
 Sabelianism,  Peter  Williams  accused 
 of,  385- 
 
 Sailor,  a  stern,  overcome,  438. 
 
 Salary,  a  minister's,  447. 
 
 Salesbury,  William,  translating  the 
 Psalms  and  Epistles,  3  ;  the  New 
 Testament,  14  ;  his  life,  15,  16. 
 
 Samuel,  Christmas,  310. 
 
 Sandemanianism  among  the  Metho- 
 dists, 385  ;  among  the  Antipeedo- 
 baptists,  388. 
 
 Saye  and  Sele,  Lord,  57. 
 
 Schism,  the  sin  of,  428. 
 
 School,  the  Classical,  of  Llwyn- 
 rhydowen,  442. 
 
 Schools,  The  Welsh  Circulating,  316- 
 318  ;  Dr.  Daniel  Williams's  Charity, 
 
 296-298  ;  Dr.  Edward  Williams's, 
 393-  394- 
 
 Scougal's  "  Life  of  God  in  the  Soul," 
 443- 
 
 Scriptures,  Editions  of,  in  the  Welsh 
 
 language,  509. 
 Seal,  George,  138. 
 
 Sermon,  the  effect  of,  at  Pont  Rip- 
 
 pont,  403. 
 Sermons  on  Baptism,  251. 
 Seward,  William,  murdered  at  Hay, 
 
 37i- 
 
 Shrewsbury,  Academy  at,  291. 
 Simms,  Mr.,  142. 
 
 Sin,  mortal,  against  the  prelates,  23. 
 
 Six  things  to  be  remembered,  42. 
 
 Sketty,  435. 
 
 Skippon,  Major,  45. 
 
 Society,  the  Bible,  its  origin,  424. 
 
 Society,  a,  charged  with  insubordi- 
 nation, 428. 
 
 Society,  the,  for  Promoting  the  Estab- 
 lishment of  English  Churches  in 
 South  Wales,  &c. ,  459. 
 
 Society,  the  London  Missionary,  423. 
 
 Society  Meetings,  origin  of,  369. 
 
 Society,  a  superstitious,  427. 
 
 Some,  Dr.,  of  Cambridge,  23. 
 
 South's,  Dr.,  letter  to  S.  Jones,  240. 
 
 South wark,  a  Welsh  church  gathered 
 in,  436. 
 
 Spurs,  silver,  worn  by  a  minister,  302. 
 
 State  of  religion  in  Wales,  359. 
 
 Statistics,  the,  of  the  Welsh  Noncon- 
 forming churches,  259-265,  359- 
 362,  389,  450-452,  461-464. 
 
 Steel,  Richard,  134. 
 
 Sufferings,  the,  of  Nonconformists 
 (see  Persecution). 
 
 Sunday  schools,  393-395,  446 ; 
 scholars  in  at  present,  464. 
 
 Supper,  the  Lord's,  administered 
 without  canonical  qualifications, 
 424. 
 
 Swaine,  Richard,  152. 
 
 Swansea,  Ambrose  Mostyn  gathering 
 a  church  at,  61  ;  the  Independent 
 church  at,  converted  into  an  Arian 
 or  a  Unitarian  congregation,  435. 
 
 Swansea  in  America,  115. 
 
 Swiney,  James  Owen  settling  at,  290. 
 
 Symonds,  Richard,  his  life,  54-56. 
 
 T. 
 
 Taylor,  Richard,  132. 
 
 Taylor,  Thomas,  itinerating  in  the 
 
 Principality,  418. 
 "  Telyn  Dewi,"  443. 
 Terril,  Edward,  181. 
 
526  INDEX. 
 
 Testament,  the  New,  letter  of  Dr. 
 
 Davies  prefixed  to,  11. 
 Thomas,  Howell,  135. 
 Thomas,  Hugh,  his  child  unburied,  9. 
 Thomas,  Joshua,  the  historian,  410- 
 
 412. 
 
 Thomas,  Lewis,  140. 
 Thomas,  Morgan,  151. 
 Thomas,  Robert,  of  Baglan,  139. 
 Thomas,  Robert,  of  Bangor,  502. 
 Thomas,  Robert,  of  Hanover,  501. 
 Thomas,  Roderick,  126. 
 Thomas,  Thomas,  of  Peckham,  395. 
 Thomas,  Thomas,  D.D.,  Pontypool, 
 488. 
 
 Thomas,  Timothy,  149. 
 Thomas,  Timothy,  of  Aberduar,  395. 
 Thomas,  Titus,  149. 
 Thomas,   William,   of  Llantrissant, 
 128. 
 
 Thomas,  William,  of  Swansea,  137. 
 
 Thompson's,  Josiah,  statistics  of  Non- 
 conformity, 389. 
 
 Tibbot,  Richard,  363. 
 
 Times,  the,  contemplation  on,  9. 
 
 Tillotson's  funeral  sermon  of  Gouge, 
 200. 
 
 Tombes,  John,  of  Leominster,  93. 
 
 Tongue,  British,  how  to  pronounce 
 the  letters  of,  16. 
 
 Treasure,  a,  to  the  Welsh,  197. 
 
 Trefecca,  H.  Harness  religious  estab- 
 lishment at,  383  ;  colleges  at,  501, 
 506. 
 
 Trefgarn,  the  church  at,  192. 
 Trewen,  193. 
 
 Twrgwyn,  David  Morris  removing  to, 
 4°3- 
 
 U. 
 
 Unconverted,  Baxter's  Call  to  the,  177. 
 Uniformity,  Act  of,  122. 
 Union,  the  Congregational,  of  Wales, 
 458. 
 
 Union,  the  Welsh  Baptist,  its  for- 
 mation, 457. 
 Unitarians,  the,  in  Wales,  463. 
 
 V. 
 
 Vaughan,  Henry,  92. 
 
 Vaughan,  Howell,  92. 
 
 Vaughan,  R.,  Bishop  of  London,  18. 
 
 Vindication,  a,  of  itinerants,  85. 
 
 Violin,  a,  cast  away,  38. 
 
 W. 
 
 Waddington's,  Dr.,  life  of  Penry,  29. 
 Walker,  Fowler,  of  Abergavenny,  271. 
 Walker's  "Sufferings  of  the  Clergy," 
 75-  76. 
 
 Walters,  David,  116. 
 
 Walters,   Henry,    commissioned  to 
 
 preach  in  Wales,  58,  59. 
 War,  civil,  63-65  ;  second  ditto,  72. 
 Watford,  the  first  Association  of  the 
 
 Methodists  at,  362  ;  the  church  at, 
 
 362,  363. 
 Watkins,  Thomas,  118. 
 Watkins,  Thomas,  124. 
 Weakest,  the,  Christians  falling  into 
 
 the  water,  40. 
 Weaver,  John,  151. 
 Welsh  periodicals,  efforts  to  establish, 
 
 418. 
 
 Wesleys,  the,  in  Wales,  418. 
 
 Wesleyanism,  its  rise  and  progress 
 in  Wales,  419-423  ;  numerical 
 strength  of,  463. 
 
 Wharton,  Lord,  assisting  in  publish- 
 ing the  Welsh  Bible,  250. 
 
 Whitecross,  the  church  at,  363. 
 
 Whitgift,  Archbishop,  20. 
 
 Wilbraham,  Lady,  of  Weston,  295. 
 
 Wilks,  Matthew,  in  Swansea,  424. 
 
 Will,  the,  of  Dr.  Williams,  296-298. 
 
 Williams,  Archbishop,  70. 
 
 Williams,  Captain,  150. 
 
 Williams,  Charles,  141. 
 
 Williams,  David,  of  Watford,  363. 
 
 Williams,  David,  Troedrhiwdalar,  119, 
 482. 
 
 Williams's  Elegy  on  the  death  of  H. 
 
 Harries,  219. 
 Williams,  Evan,  his  sufferings,  373- 
 
 377- 
 
 Williams,  Daniel,  D.D.,  settling  in 
 Ireland,  295  ;  returning  to  London  : 
 his  bequests,  296,  298. 
 
 Williams,  Edward,  D.D.,  393. 
 
 Williams,  Henry,  of  Ysgafell,  144  ; 
 his  house  burnt,  and  his  father 
 murdered,  &c. ,  159  ;  God's  blessing 
 upon  his  field,  and  the  tragic  end  of 
 some  of  his  persecutors,  160. 
 
 Williams,  Henry,  of  Britton  Ferry, 
 135- 
 
 Williams,  Henry,  Llantrissant,  136. 
 Williams,  John,  of  Caernarvonshire, 
 129. 
 
 Williams,  John,  of  Llangollen,  150. 
 Williams,  Mr.,  of  Llanvapley,  141. 
 Williams,  Moses,  his  edition  of  the 
 
 Welsh  Bible,  311. 
 Williams,  Peter,  expelled  from  the 
 
 Methodists,  386  ;  his  life,  408-410. 
 Williams,  Rice,  of  Newport,  143. 
 Williams,   William,   of  Pantycelyn, 
 
 353.  354- 
 
 Williams,  William,  of  Wern,  remark- 
 able effects  of  his  preaching,  393. 
 
INDEX. 
 
 527 
 
 Willey,  Elizabeth,  fined,  169. 
 "Winding    Sheet,    the,    for  Mr. 
 
 Baxter's  Dead,"  45. 
 Winter,  Charles,   his  Arminianism, 
 
 273- 
 
 Works,  religious,  by  Nonconformists, 
 433- 
 
 Wrexham,  origin  of  the  church  at, 
 185  ;  division  in  the  church  at,  256  ; 
 a  chapel  demolished  at,  267  ;  Aca- 
 demy at,  498. 
 
 Wroth,  William,   his  life  and  cha- 
 racter, 37-42. 
 Wynn,  Sir  John,  18. 
 Wynne,  John,  of  Newmarket,  186. 
 
 Y. 
 
 Yates,  Dr.,  5. 
 
 Yeaman,  Mr.,  of  Bristol,  39. 
 Young,  Stephen,  151. 
 
 UNWIN  BROTHERS,  THE  GRESHAM  PRESS,  CHILWORTH  AND  LONDON. 
 
A  FEW  EXTRACTS  FROM  PRESS  NOTICES 
 
 OF  THE  FIRST  EDITION  OF 
 
 DR.  REES'S  HISTORY  OF 
 
 PROTESTANT  NONCONFORMITY  IN  WALES. 
 
 "  The  work  teems  with  the  lives  of  some  of  the  greatest  men  Wales  has  ever 
 produced,  and  whose  Christian  labours  and  overwhelming  eloquence  have, 
 under  God,  made  the  Principality  what  it  is,  in  all  that  is  holy  and  true.  Mr. 
 Rees  deserves  the  gratitude  of  the  universal  Church  for  such  a  work,  which 
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 England  in  the  days  of  the  Auto  da  Fc,  the  Dragonnades  and  Smithfield  burnings.  It  is  an  excellent 
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 "Such  a  tale  of  self-sacrifice  for  the  sake  of  fellow-creatures  is  fit  to  touch  the  heart  even  of  those 
 who  are  most  indifferent  to  the  peculiar  objects  which  missionaries  have  in  view.    If  any  one  has 
 contracted  the  opinion  that  men  always  act  from  selfish  motives,  we  request  him  to  read  this  book,  and 
 be  convinced  of  the  contrary." — Chambers's  Journal. 
 
6 
 
 WORKS  PUBLISHED  BY  JOHN  SNOW  fr*  CO., 
 
 A  Life's  Labours  in  South  Africa.     The  Story  of  the 
 
 Life-work  of  Robert  Moffat,  D.D.,  Apostle  to  the  Bechuana  Tribes.  Brought  down 
 to  the  latest  time.  With  life-like  Photograph  Portrait  of  Dr.  Moffat.  Crown 
 8vo,  3s.  6d.  cloth. 
 
 _  "A  book  of  great  interest,  which  brings  down  to  the  present  time  the  narrative  of  this  faithful  mis- 
 sionary's work  in  South  Africa." — The  Christian. 
 
 African  Stories.    A   Missionary  Address  to  Children. 
 
 By  Rev.  Dr.  MOFFAT.    In  Wrapper,  2d. 
 
 The  Martyr  Church  of  Madagascar.    A  Record  of  the 
 
 Introduction,  Progress,  and  Triumph  of  Christianity  in  that  Island.  With 
 Notices  of  Personal  Intercourse  and  Travel.  By  Rev.  WILLIAM  ELLIS. 
 With  numerous  Engravings,  crown  8vo,  3s.  6d.  cloth. 
 
 Faithful  unto  Death :   The  Story  of  the  Founding  and 
 
 Preservation  of  the  Martyr  Church  of  Madagascar.  A  Popular  Edition,  slightly 
 abridged,  of  the  above  work.  Profusely  illustrated  with  Engravings,  crown  8vo, 
 in  wrapper,  is.  ;  cloth,  2s. 
 
 The  Pioneers.     A  Narrative  of  Facts  connected  with 
 
 Christian  Missions  in  Bengal ;  with  Biographical  Notices  of  the  Missionary 
 leaders.  By  Rev.  G.  GOGERLY.  Numerous  Portraits  and  Engravings,  crown 
 8vo,  3s.  6d.  cloth. 
 
 "A  graphic  and  most  pleasant  account  of  the  early  leaders  of  the  missionary  enterprise  in  Bengal. 
 The  striking  facts  with  which  the  author  became  acquainted  in  the  course  of  his  Indian  career,  and 
 the  numerous  anecdotes  given,  illustrative  of  former  days,  of  domestic  habits,  of  village  education,  of 
 native  amusements,  and  of  ancient  customs,  are  extremely  interesting." — British  Quarterly  Review. 
 
 "Abounds  in  information  that  would  otherwise  have  been  lost,  and  recalls  phases  of  missionary  life 
 which  it  is  now  difficult  to  realize.  No  one  can  turn  to  it  without  carrying  away  a  clearer  impression 
 of  mission  work  in  India,  and  without  a  tribute  of  frank  and  kindly  regard  to  the  last  of  the  pioneers." 
 — The  Day  of  Rest. 
 
 Travancore  audits  People.    A  Descriptive  Account  of  the 
 
 Country,  and  of  the  History,  languages,  Customs,  and  Worship  of  the  People  ; 
 together  with  a  complete  Narrative  of  Missionary  labour.  By  Rev.  SAMUEL 
 MATEER,  F. L.S.    Map  and  numerous  Engravings.    Crown  8vo,  3s.  6d.  cloth. 
 
 "Clear,  interesting,  and  instructive,  it  furnishes  a  succinct  account  of  the'history,  natural  produc- 
 tions, and  social  and  religious  condition  of  that  Province  of  India.  The  narrative  of  mission  work  in 
 Travancore  is  full  of  suggestive  facts,  and  replete  with  encouragement." — Sunday  School  Teacher. 
 
 The  Dawn  of  Light.    A  Story  of  the  Zenana  Mission 
 
 in  India.  By  MARY  E.  LESLIE,  Calcutta.  With  Introductory  Preface  by  Rev. 
 E.  STORROW.    Fcap  8vo,  wrapper,  is.  ;  cloth  extra,  2s. 
 
 "  In  this  little  volume  (and  every  reader  will  say,  Would  that  it  were  larger!)  A  new  world  is 
 opened  to  us." — Freeman. 
 
 "A  graphic  and  touching  picture  of  the  life  and  position  of  Hindu  women,  and  of  the  mode  in  which 
 a  better  hope  is  dawning  upon  their  darkness." — Christian  Advocate  and  Review. 
 
 India  and  Christian  Missions.    A  Popular  Account  of 
 
 the  Character,  and  Social  and  Religious  State  of  the  People;  and  of  the  Results 
 and  Prospects  of  Indian  Missionary  labour.  By  Rev.  E.  STORROW.  Fcap 
 8vo,  is.  6d.  cloth. 
 
 "The  most  truthful  book  on  Indian  missions  we  have  ever  met." — Calcutta  Review. 
 
2,  IVY  LANE,  PATERNOSTER  ROW,  LONDON,  E.C. 
 
 Eastej'Ji  Blossoms.    Sketches  of  Native  Christian  Life 
 
 and  Work  in  India.    By  MARY  E.  LESLIE.    Fcap  8vo,  is. ;  cloth  extra,  2s. 
 
 Contents  :  I.  Bedoo :  the  Story  of  a  Native  Female  Evangelist.— II.  Leaves 
 from  the  Diary  of  a  Hindu  Deputy-Collector. 
 
 "A  sweet  little  book,  enabling  one  to  realize  the  life-work  and  heart-exercises  of  native  Christian 
 converts  in  India." — The  Christian. 
 
 "  These  narratives  convey  singularly  interesting  detailed  information  respecting  native  life  and  the 
 character  of  mission  work  in  India.  Miss  Leslie  writes  here  of  that  which  she  well  knows  ;  she  writes 
 well,  and  we  have  read  her  little  volume  with  profound  interest."— Nonconformist  and  Independeiit. 
 
 The  Eastern  L  ily  Gathered.  A  Memoir  of  Bala  Shoondore 
 
 Tagore,  a  Hindu  Lady.  With  Observations  on  the  Position  and  Prospects  of  Hindu 
 Female  Society.    By  Rev.  E.  STORROW.    Second  Edition,  i8mo,  is.  6d. 
 
 Missionary  Encouragements  in  India ;  or,  The  Christian 
 
 Village  in  Gujerat.  By  Rev.  W.  CLARKSON.  Seventh  Edition,  with 
 Engravings,  i8mo,  is.  cloth. 
 
 The  Missionary  Conference  of  South  India  and  Ceylon,  held 
 
 in  Bangalore,  June,  1 879;  containing  all  the  Papers,  Discussions,  Historical 
 Sketches,  Obituary  Notices,  and  General  Revieiv.  With  Linguistic  and  Missionary 
 Map,  2  vols.,  8vo,  12s.  6d.  cloth. 
 
 China   and  the    Chinese;   Including  Remai'ks   on  the 
 
 Antiquity,  Civilization,  Literature.  Religion,  and  Manners  of  the  People,  with 
 especial  reference  to  the  Li  fusion  of  the  Gospel.  By  Rev.  W.  H.  MEDHURST, 
 D.D.    With  numerous  Engravings.    One  large  Volume,  8vo,  5s.  cloth. 
 
 Hope for  China  !  or,  Be  not  Weary  in  Well-doing.    A  Plea 
 
 for  Chinese  Missions.    By  Rev.  GRIFFITH  JOHN.    Crown  8vo,  6d. 
 
 A  Narrative  of  the  Baptist  Mission  in  Jamaica,  from  its 
 
 commencement ;  with  Biographical  Notices  of  its  Fathers  and  Founders.  By  Revs. 
 J.  CLARK,  W.  DENDY,  and  J.  M.  PHILLIPO.    Crown  8vo,  2s.  6d.  cloth. 
 
 Nineteen  Years  in  Polynesia.    Missionary  Life,  Travels, 
 
 and  Researches  in  the  Islands  of  the  Pacific.    By  Rev.  GEORGE  TURNER, 
 LL.D.    Second  Thousand,  with  Map  and  numerous  Illustrations,  one  large 
 Volume,  8vo,  6s.  cloth. 
 "  One  of  the  best  of  our  missionary  books." — Nonconformist. 
 
 "The  most  valuable  contribution  to  the  literature  of  Christian  missions  since  the  thrilling  narrative 
 of  John  Williams,  to  which  it  forms  the  appropriate  sequel." — Glasgow  Commonwealth. 
 
 A  Narrative  of  Missionary  Enterprises  in  the  South  Sea 
 
 Islands  ;  with  remarks  upon  the  Natural  History  of  the  Islands,  and  the  Origin, 
 Languages,  Traditions,  and  Usages  of  the  Inhabitants.  By  Rev.  JOHN  WIL- 
 LIAMS. Unabridged  Edition,  with  Engravings.  Sixty-sixth  Thousand,  8vo, 
 is.  ;  cloth,  is.  6d. 
 
 "  The  dangers  which  the  missionary  has  to  encounter  in  his  contests  with  barbarous  superstition  ; 
 the  satisfaction  which  rewards  his  toil  when  he  sees  a  healthy  civilization  growing  up  around  him  ;  his 
 hopes  and  cares  and  varied  labours,  are  all  portrayed  with  liveliness  in  Mr.  Williams's  admirable 
 volume." — The  Athenanm. 
 
8 
 
 WORKS  PUBLISHED  BY  JOHN  SNOW  &*  CO., 
 
 The  Martyr  of  Erromanga  ;   or,    the   Philosophy  of 
 
 Missions.  Illustrated  from  the  Labours,  Death,  and  Character  of  Rev.  John 
 Williams.    By  Rev.  JOHN  CAMPBELL,  D.D.    Fcap  8vo,  2s.  6d.  cloth. 
 
 A  Missionary  Voyage  Round  the  World.    By  Rev.  D. 
 
 TYERMAN,  and  G.  BENNET,  Esq.,  deputed  by  the  London  Missionary  So- 
 ciety to  visit  their  various  Stations  in  the  South  Sea  Islands,  China,  India,  South 
 Africa,  Madagascar,  &c.    Numerous  Engravings,  royal  8vo,  3s.  6d.  cloth. 
 
 Maritime  Discovery  and  Christian  Missions  considered  in 
 
 their  Mutual  Relations :  comprehending  the  Discovery  of  India,  A  merica,  and 
 Polynesia ;  with  the  First  Missions  to  those  Regions.  By  Rev.  JOHN  CAMP- 
 BELL, D.D.    With  numerous  Engravings,  one  large  volume,  8vo,  5s.  cloth. 
 
 The  Jews :  Their  Past,  Present,  and  Future ;  with  the 
 
 results  of  Missionary  Labour  among  them.  Translated  from  the  French  of  Rev. 
 Professor  GAUSSEN,  of  Geneva.    Second  Edition.    Crown  8vo,  6d. 
 
 Reminiscences  of  Labour  and  A dve7iture  in  the  Work  of 
 
 Bible  Circulation  in  the  ATorth  of  Europe  and  Russia.  By  Rev.  J.  PATERS  ON, 
 D.D.    Edited  by  Rev.  W.  L.  ALEXANDER,  D.D.    Post  8vo,  2s.  6d.  cloth. 
 
 Grandpapa  s  Missionary  Stories  to  the  Young.     By  an 
 
 Old  Missionary.  With  Fourteen  beautiful  Engravings,  l8mo,  cloth,  gilt 
 edges,  is. 
 
 The  jfuvenile  Missionary  Annual.    Being  the  Yearly 
 
 Volumes  of  the  "Juvenile  Missionary  Magazine."  Edited  by  Rev.  ROBERT 
 ROBINSON,  Home  Secretary  of  the  London  Missionary  Society.  In  bright- 
 coloured  cloth,  is.  each. 
 
 Missionary  Stories  for  the  Young.  Each  with  a  Frontis- 
 piece. Admirably  adapted  for  distribution  in  Sunday  Schools,  &c.  Price  is.  per 
 100,  various  numbers,  assorted. 
 
 The  Missionary  Work  of  the  Church  :  Its  Principles,  His- 
 
 tory,  and  Present  Aspects.  Forming  a  complete  Manual  of  Missions.  By  Rev. 
 Professor  STOWELL.  New  Edition,  revised  and  enlarged.  By  Rev.  E. 
 STORROW.    Crown  8vo,  2s.  6d.  cloth. 
 
 "  We  commend  it  heartily  to  all  Christians  of  all  Churches  ;  they  will  gain  here  a  comprehensive  and 
 intelligent  view  of  the  great  missionary  work." — Litei'ary  World. 
 
 A  Manual  of  Missionary  Facts  and  Principles  for  the 
 
 ttse  of  Young  People  and  Bible  Classes.    By  Rev.  E.  STORROW.    i8mo,  6d. 
 
 Notes  and  Incidents  of  Home  Missionary  Life  and  Work. 
 
 Illustrating  the  necessity,  practical  working,  and  usefulness  of  Home  Missionary 
 Operations.    By  Rev.  WILLIAM  O'NEILL.    Crown  8vo.  2s.  6d.  cloth. 
 
 Brands  Plucked  from  the  Burning ;  and  How  they  were 
 
 Saved.  A  record  of  Ragged  School  Work.  By  Rev.  J.  H.  WILSON,  D.D. 
 Small  8vo,  2s.  cloth. 
 
2,  IVY  LANE,  PATERNOSTER  ROW,  LONDON,  E.C. 
 
 9 
 
 OUTLINE    MISSIONARY  SERIES. 
 
 A  series  of  SIXPENNY  MANUALS  on  the  various  Mission  Fields  of  the 
 World,  prepared  by  Authors  thoroughly  conversant  with  their  respective 
 subjects,  and  embracing  the  Missions  of  all  Denominations,  the  information 
 being  brought  down  to  the  latest  time.  Illustrative  Missionary  Maps  are 
 occasionally  given. 
 
 These  Manuals  give  full  information,  in  concise  form,  respecting  the 
 various  Countries  and  Peoples,  their  Religions,  and  the  work  and  progress 
 of  Christian  Missions.  In  many  ways  they  will  be  found  useful  as  Hand- 
 books by  Missionary  Workers  and  Lecturers,  Sunday  School  Teachers,  etc. 
 
 The  follcnving  arc  ready : 
 
 Madagascar.      Country,  People,  Missions  (with  Map). 
 
 By  Rev.  J.  SIBREE,  F.R.G.S. 
 
 Indian  Zenana  Missions.     Their  Origin,  Agents,  Modes 
 
 of  Working,  and  Results.  By  Mrs.  E.  R.  PITMAN,  Author  of  "Heroines  of 
 the  Mission  Field,"  &c. 
 
 CJiina.     Country,  People,  Religions  Systems,  Christian 
 
 Missions  (with  Map).    By  Rev.  J.  T.  GRACEY,  M.A. 
 
 Polynesia.    Islands,  Races,  Missions  (with  Map).  By 
 
 Rev.  S.  J.  WHITMEE,  F.R.G.S. 
 
 South  Africa.    Country,  People,  Etcropean  Colonization, 
 
 Christian  Missions  (with  Map).    By  Rev.  J.  SIBREE,  F.R.G.S. 
 
 Female  Missio7is  in  Eastern  Lands.    Fields  of  Labour, 
 
 Mission-  Work,  Agencies.    By  Mrs.  E.  R.  PITMAN. 
 
 India.  In  Two  Parts.  Country,  People  History,  Man- 
 ners and  Customs,  Hinduism  ;  History  of  Christianity,  Obstacles  and  Hindrances, 
 Forms  of  Labour,  Results.    By  Rev.  E.  STORROW. 
 
 7b  be  folloived  by  others. 
 
 "  A  series  of  manuals  which  promise  to  fill  very  usefully  a  niche  which  has  been  too  long  vacant." — 
 Church  Missionary  Intelligencer. 
 
 "  Give  more  information  on  the  subjects  of  which  they  treat  than  is  to  be  found  anywhere  in  the 
 same  compass." — Christian  World. 
 
 "  A  want  long  felt  by  Christian  workers  is  being  supplied  by  these  useful  manuals.  No  pains  have 
 been  spared  to  insure  accuracy  of  detail,  while  the  general  arrangements  are  such  as  to  facilitate  easy 
 reference." — Sunday  School  Chronicle. 
 
 "The  idea  of  these  concise  publications  is  so  well  carried  out,  that  they  promise  to  be  useful  both  to 
 those  who  are  directly  engaged  in  missionary  work,  and  to  all  those  who  in  any  way  are  seeking  to 
 increase  its  efficiency  and  fruitfulness."— Missionary  Messenger  of  the  Presbyterian  Church. 
 
 "  For  the  low  sum  of  Sixpence  each  these  pamphlets  give  in  their  well-filled  pages  a  clear  outline  of 
 the  state  and  needs  of  each  country,  and  of  the  history  and  present  conditions  of  missionary  work."— 
 Friend  of  Missions. 
 
 "  We  advise  all  our  readers  to  get  for  themselves  the  numbers  which  have  appeared  of  this  most 
 instructive  series."— Mission  Chronicle  of  the  Scottish  Episcopal  Church. 
 
WORKS  PUBLISHED  BY  JOHN  SNOW  &*  CO., 
 
 WORKS   ON   THEOLOGY   AND  RELIGION. 
 
 Future  Punishment :  Some  Current  Theories  concerning 
 
 it  Stated  and  Estimated.  By  Rev.  CLEMENT  CLEMANCE,  D.D.  Second 
 Edition,  revised,  with  additional  Chapters  and  Notes.    Crown  8vo,  2s.  cloth. 
 
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