travelling long distances in order to attend his ministry. There was thus a considerable number of earnest people dispersed throughout the country waiting for the rousing of the parish clergy. An impressive announcement of the Easter Communion Service, made by the Rev. Pryce Davies, vicar of Talgarth, on the 30th of March 1735, was the means of awakening Howell Harris (1714–1773) of Trevecca, and he immediately began to hold services in his own house. He was soon invited to do the same at the houses of others, and ended by becoming a fiery itinerant preacher, stirring to the depths every neighbourhood he visited. Griffith Jones, preaching at Llanddewi Brefi, Cardiganshire—the place at which the Welsh Patron Saint, David, first became famous—found Daniel Rowland (1713–1790), curate of Llangeitho, in his audience, and his patronizing attitude in listening drew from the preacher a personal supplication on his behalf, in the middle of the discourse. Rowland was deeply moved, and became an ardent apostle of the new movement. Naturally a fine orator, his new-born zeal gave an edge to his eloquence, and his fame spread abroad. Rowland and Harris had been at work fully eighteen months before they met, at a service in Devynock church, in the upper part of Breconshire. The acquaintance then formed lasted to the end of Harris’s life—an interval of ten years excepted. Harris had been sent to Oxford in the autumn of 1735 to “cure him of his fanaticism,” but he left in the following February. Rowland had never been to a university, but, like Harris, he had been well grounded in general knowledge. About 1739 another prominent figure appeared. This was Howell Davies of Pembrokeshire, whose ministry was modelled on that of his master, Griffith Jones, but with rather more clatter in his thunder.
In 1736, on returning home, Harris opened a school, Griffith Jones supplying him with books from his charity. He also set up societies, in accordance with the recommendations in Josiah Wedgwood’s little book on the subject; and these exercised a great influence on the religious life of the people. By far the most notable of Harris’s converts was William Williams (1717–1791), Pant y Celyn, the great hymn-writer of Wales, who while listening to the revivalist preaching on a tombstone in the graveyard of Talgarth, heard the “voice of heaven,” and was “apprehended as by a warrant from on high.” He was ordained deacon in the Church of England, 1740, but Whitefield recommended him to leave his curacies and go into the highways and hedges. On Wednesday and Thursday, January 5th and 6th, 1743, the friends of aggressive Christianity in Wales met at Wadford, near Caerphilly, Glam., in order to organize their societies. George Whitefield was in the chair. Rowland, Williams and John Powell—afterwards of Llanmartin—(clergymen), Harris, John Humphreys and John Cennick (laymen) were present. Seven lay exhorters were also at the meetings; they were questioned as to their spiritual experience and allotted their several spheres; other matters pertaining to the new conditions created by the revival were arranged. This is known as the first Methodist Association—held eighteen months before Johm Wesley’s first conference (June 25th, 1744). Monthly meetings covering smaller districts, were organized to consider local matters, the transactions of which were to be reported to the Quarterly Association, to be confirmed, modified, or rejected. Exhorters were divided into two classes—public, who were allowed to itinerate as preachers and superintend a number of societies; private, who were confined to the charge of one or two societies. The societies were distinctly understood to be part of the established church, as Wedgwood’s were, and every attempt at estranging them therefrom was sharply reproved; but persecution made their position anomalous. They did not accept the discipline of the Church of England, so the plea of conformity was a feeble defence; nor had they taken out licenses, so as to claim the protection of the Toleration Act. Harris’s ardent loyalty to the Church of England, after three refusals to ordain him, and his personal contempt for ill-treatment from persecutors, were the only things that prevented separation.
A controversy on a doctrinal point—“Did God die on Calvary?”—raged for some time, the principal disputants being Rowland and Harris; and in 1751 it ended in an open rupture, which threw the Connexion first into confusion and then into a state of coma. The societies split up into Harrisites and Rowlandites, and it was only with the revival of 1762 that the breach was fairly repaired. This revival is a landmark in the history of the Connexion. Williams of Pant y Celyn had just published a little volume of hymns, the singing of which inflamed the people. This led the bishop of St David’s to suspend Rowland’s license, and Rowland had to confine himself to a meeting-house at Llangeitho. Having been turned out of other churches, he had leased a plot of land in 1759, anticipating the final withdrawal of his license, in 1763, and a spacious building was erected to which the people crowded from all parts on Sacrament Sunday. Llangeitho became the Jerusalem of Wales; and Rowland’s popularity never waned until his physical powers gave way. A notable event in the history of Welsh Methodism was the publication in 1770, of a 4to annotated Welsh Bible by the Rev. Peter Williams, a forceful preacher, and an indefatigable worker, who had joined the Methodists in 1746, after being driven from several curacies. It gave birth to a new interest in the Scriptures, being the first definite commentary in the language. A powerful revival broke out at Llangeitho in the spring of 1780, and spread to the south, but not to the north of Wales. The ignorance of the people of the north made it very difficult for Methodism to benefit from these manifestations, until the advent of the Rev. Thomas Charles (1755–1814), who, having spent five years in Somersetshire as curate of several parishes, returned to his native land to marry Sarah Jones of Bala. Failing to find employment in the established church, he joined the Methodists in 1784. His circulating charity schools and then his Sunday schools gradually made the North a new country. In 1791 a revival began at Bala; and this, strange to say, a few months after the Bala Association had been ruffled by the proceedings which led to the expulsion of Peter Williams from the Connexion, in order to prevent him from selling John Canne’s Bible among the Methodists, because of some Sabellian marginal notes.
In 1790, the Bala Association passed “Rules regarding the proper mode of conducting the Quarterly Association,” drawn up by Charles; in 1801, Charles and Thomas Jones of Mold, published (for the association) the “Rules and Objects of the Private Societies among the People called Methodists.” About 1795, persecution led the Methodists to take the first step towards separation from the Church of England. Heavy fines made it impossible for preachers in poor circumstances to continue without claiming the protection of the Toleration Act, and the meeting-houses had to be registered as dissenting chapels. In a large number of cases this had only been delayed by so constructing the houses that they were used both as dwellings and as chapels at one and the same time. Until 1811 the Calvinistic Methodists had no ministers ordained by themselves; their enormous growth in numbers and the scarcity of ministers to administer the Sacrament—only three in North Wales, two of whom had joined only at the dawn of the century—made the question of ordination a matter of urgency. The South Wales clergy who regularly itinerated were dying out; the majority of those remaining itinerated but irregularly, and were most of them against the change. The lay element, with the help of Charles and a few other stalwarts, carried the matter through—ordaining nine at Bala in June, and thirteen at Llandilo in August. In 1823, the Confession of Faith was published; it is based on the Westminster Confession as “Calvinistically construed,” and contains 44 articles. The Connexion’s Constitutional Deed was formally completed in 1826.
Thomas Charles had tried to arrange for taking over Trevecca College when the trustees of the Countess of Huntingdon’s Connexion removed their seminary to Cheshunt in 1791; but the Bala revival broke out just at the time, and, when things grew quieter, other matters pressed for attention. A college had been mooted in 1816, but the intended tutor died suddenly, and the matter was for the time dropped. Candidates for the Connexional ministry were compelled to shift for themselves until 1837,