Revival the New Testament Expectation by Jonathan F. Bayes

Kindle edition 

We devoted last Wednesday's Bradford on Avon Ministers' Fraternal to reviewing and discussing this title. Robert Oliver gave a review paper and then we weighed up the strengths and weaknesses of the book together. Here are my impressions for what they are worth. 

I should have liked this one. After all, I'm from 'Wales, Land of Revivals'™. And there are many good things about Bayes' treatment of the theme. He helpfully shows how the New Testament draws on Old Testament prophecy to raise our expectations concerning the reign of Jesus and the advance of the kingdom of God in the power of the Spirit. The writer relates genealogy of Jesus in Matthew 1:1-17 to what the psalms have to say about 'Great David's greater Son' in Psalms 72 & 89 and the salvation of the nations in him. 

Good stuff. But as the book progresses you begin to think to yourself, 'Is this a New Testament theology of revival, or an attempt to argue for postmillennialism?' You perhaps wouldn't think it from reading Bayes, but you can have one without the other. Amillennialists may even believe in revival. Premillennialists can speak for themselves.The author gives the game away in the chapter on Revelation, where he 'outs' his postmillennial predilections. Never would have guessed,

It's a pretty extreme version of postmillenniallism at that. You know those great texts that you always thought were about the world acknowledging Jesus as Lord when he returns in glory, like Philippians 2:9-11? Well, that's really for the millennium. And those passages you always thought were about the consummation redemption at the end of the age such as Ephesians 1:10 and Colossians 1:19-20? You guessed it, they are about the millennium too. So much is reserved for the millennium that it is even hinted that Revelation 21-22 is about that supposed golden age, rather than the final state of glory. Talk about over-realised eschatology with postmillennial nobs on. Please. 

Bayes admits that we can expect opposition and setbacks when it comes to the advance of the kingdom in this age, but he is so full of heady optimism that he gets carried away with giddy talk of unimpeded gospel progress. The New Testament never says that. We could call the planting of the church in Thessalonica a revival situation, 1 Thessalonians 1:5-6, but there were very real hindrances to the work, 1 Thessalonians 2:18. When Paul used triumphalistic language, it was always chastened by the reality of suffering and hardship for the gospel's sake, Romans 8:37-39, 2 Corinthians 2:14-16 cf. 1:8-11. 

Rather than envisaging the whole history of the church as being one of constant revival as the norm, Paul warned Timothy that in the last days (the whole New Testament period), perilous times would come (2 Timothy 3:1-9). In those times many would turn away from the truth and it would be hard going for faithful preachers of the gospel. Such tensions are pretty much overlooked in Bayes' treatment. 

Paul regarded the Old Testament prophecies concerning the salvation of Gentile peoples in Christ as fulfilled under his own ministry, Romans 15:7-21. So much so that he regarded his work in the Roman Empire as complete and planned to head for Spain by way of Rome, Romans 15:22-24. Old Testament prophecies such as Psalm 72 would be better understood as speaking about the global mission of the church from the Pentecost to the Parousia, rather than pointing to what may happen in the millennium. That mission is sometimes carried forward as a result of intense revival blessing, sometimes not. Think of William Carey plodding away in India. 

More fruitful materials for developing a New Testament theology of revival might be found in giving attention to the relationship between word and Spirit in preaching and the apostles' prayers for greater boldness and fruitfulness in their gospel proclamation, 1 Corinthians 2:1-5, 1 Thessalonians 1:5, Ephesians 6:19-20. Bayes' handling of the Acts material is more sure footed, especially Acts 4:23-31. When it comes to prayer for a revival of believers' love for Christ and a deepening of their experience of his love for them, we could do little better than look to Ephesians 3:14-21. Oddly, the writer makes no mention of this passage. Something of an omission given his definition of revival as, "a mighty outpouring of the Holy Spirit leading to the rekindling of love for Christ on the part of his people, and an explosion of gospel effectiveness with a visible impact on the nation and the world."

Bayes' attempt at discovering a theology of revival in the Gospels, would have been strengthened had he not jumped straight from the death of Jesus to the Great Commission. Was not the resurrection of Christ from the dead the ultimate reviving work of the Spirit? The Israel of God personified dead and buried. Written off by the world and mourned as a lost cause by his people. But up from the grave he arose. Israel's return from exile, depicted as the resurrection of a great army, (Ezekiel 37) was a prophetic anticipation of the literal re-vival of Jesus. The God who who raised up our Lord Jesus is able to breathe new life into dying churches. 

I accept the writer's argument that the New Testament rather than our current experience of gospel work in the UK should be allowed to set our expectations of what God can do. When it comes to revival, I agree wholeheartedly with Jonathan Edwards who said, 

It may here be observed, that from the fall of man to our day, the work of redemption in its effect has mainly been carried on by remarkable communications of the Spirit of God.Though there be a more constant influence of God’s Spirit always in some degree attending his ordinances, yet the way in which the greatest things have been done towards carrying on this work, always have been by remarkable effusions, at special seasons of mercy.

Yes, we should long and pray for a 'remarkable communication of the Spirit of God' in our day. How we need that if we are to re-evangelise our land. But loose talk of a postmillennial paradise doesn't reflect the tension we find in the New Testament between gospel advance and opposition that the church can expect to face in the world until Jesus returns in glory. 

Herman Bavinck on Evan Roberts

For some years my big reading project has been Herman Bavinck's Reformed Dogmatics. I'm now on Volume Four, which is the biggest of the lot, weighing in at 944 closely printed pages. The theme of this fourth and final tome in the series is Holy Spirit, Church, and New Creation. I'm nearing the end of chapter two on Faith and Conversion. It's good stuff, typical of Bavinck's thoughtfully biblical approach to systematics. His paedobaptist predilections are beginning to intrude a little more than a Baptist would like, but you can't have everything. 

The theologian has a section on 'feeling sin and loving God' in conversion. He wisely rejects the tendency of some Pietists to insist on the need for a long penitential struggle prior to conversion. Bavinck laments that under the influence of that kind of thinking, "a great many Christians...year after year complain about their sins but almost never enjoy the heartfelt joy in God through Christ nor ever arrive at a peaceful and quiet life of gratitude." (p. 158). That experience is all to common in Gospel Standard Baptist Churches, where great attention is given to conviction of sin, but poor sinners are offered little by way of encouragement to trust in Christ for themselves. 

Bavinck then reflects on the Methodist view of conversion, where a long penitential struggle is replaced by an acute crisis of misery over sin followed by the ecstasy of forgiveness. This crisis is often accompanied by loud exclamations, tears and dancing and leaping with joy. Wesley and Whitefield were relaxed about that kind of thing, notes Bavinck, but Jonathan Edwards was more circumspect. I think the theologian is being a little hard on Wesley and Whitefield here. They did not take emotional outbursts as a stand-alone indicators of  new life. Both men looked for lasting fruit following conversion. 

It is at this point that Evan Roberts gets a mention, together with the 1904 Welsh Revival. Bavinck  mentions certain ecstatic and visionary phenomena that occurred among the Camisards and during the Nijkerk disturbances under G. Kuypers. I don't know what he's referring to here, but evidently the theologian perceived a link between these strange 'disturbances' and the ministry of Evan Roberts. He says, "And when the revival in Wales under Evan Roberts produced the same psychological and physical abnormalities and sparked them in other countries...opinions again strongly diverged." (p. 159).

That's it, really. It seems that Bavinck was a little suspicious of the 1904 Welsh Revival, impacted at it was by some strange goings on under Evan Roberts' ministry. Whether there was any room in Bavinck's theology for a doctrine of revival, I'm not really sure. But his treatment of conversion is full of biblical understanding and sound pastoral wisdom. While all conversions involve hatred for sin and love for God, there is no such thing as a stereotypical conversion experience. We avoid subjecting people to penitential despair by not proclaiming the threatenings of the law apart from the consolations of the gospel. 

True conversion, grief over sin, and genuine restoration to God and his service, therefore are brought about not just by the law but even to a much higher extent by the gospel... Law and gospel, accordingly, work together in human conversion. The law points pedagogically to Christ; but the gospel also sheds its light on the law. (p. 163).

 So, there we are. Herman Bavinck on Evan Roberts. Who'd have thought it?

Bread of Heaven: The Life and Work of William Williams, Pantycelyn, by Eifion Evans

Bread of Heaven: The Life and Work of William Williams, Pantycelyn,

Eifion Evans, Bryntirion Press, 2010, 409pp

It is reckoned that a worldwide audience of two billion people tuned in to watch the wedding of Prince William and Katherine Middleton, making the service one of the most watched events in TV history. Of the three hymns sung in the service, two were by Methodists, Love Divine All Loves Excelling by Charles Wesley and Guide Me O Thou Great Jehovah by William Williams. Strains of Williams’ most famous hymn will often be heard at Welsh international Rugby matches, “Bread of heaven, feed me till I want no more”.

For many, even in Christian circles, all that is known of William Williams is that he penned that hymn. One of the reasons why his life and other achievements have been shrouded in obscurity is that Williams has lacked an up-to-date biography in English. Yet, alongside Daniel Rowland and Howell Harris, the hymn writer was one of the big three leading figures of the Evangelical Revival in 18^th century Wales. Howell Harris has been the subject of a recent major study, Howell Harris: From Conversion to Separation 1735-1750 by Geraint Tudur (University Press of Wales, 2000). Eifion Evans’ biography of Daniel Rowland is justly regarded as a spiritual classic, Daniel Rowland and the Great Evangelical Awakening in Wales (1985, Banner of Truth Trust). Now we can be grateful that with the publication of Evans’ volume on William Williams, that the remarkable life and work of the preacher will be more widely know and appreciated.

William Williams was a physician by trade. He was converted in his early twenties in 1738 under the preaching of Howell Harris. Williams was ordained as a Church of England curate, serving first of all in Llanwrtyd and then working alongside Daniel Rowland in Llangeitho. He was a key leader of the Welsh Calvinistic Methodist movement.

Williams was a fine preacher and his ministry was much in demand in Wales and beyond. Towards the end of his life he calculated that in over forty years of preaching, he had travelled 111,800 miles, the equivalent of four times around the world. Thomas Charles testified that Williams’ “oratorical gifts were considerable; his preaching was evangelical, experiential and sweet”. He lived to proclaim salvation by the free grace of God on the basis of the finished work of Christ, in the power of the Holy Spirit.

The first generation of Calvinistic Methodists were loyal members of the Church of England. They had no wish to leave the Established Church unless thrown out by the authorities.  But this created a problem. How could new Christians be nurtured in the faith if many Church of England clergymen did not preach the gospel and were not at all sympathetic to Methodism? Societies or groups of believers were set up to operate alongside the parish church system. William Williams helped to organise these societies and the local and national Associations that oversaw them. In the societies believers were encouraged to share their experiences of the Lord and their struggles in the life of faith. It was in these groups that Williams’ gifts as a soul-physician really came into play. He wrote a book, The Experience Meeting as a manual for society leaders and to commend the value of societies to Methodist converts.

William Williams was the leading writer of the early Calvinistic Methodists. Eifion Evans gives us a flavour of his many and varied prose and poetic works. Williams published an epic poem of 1,360 verses, A View of the Kingdom of Christ, setting out the supremacy of Jesus in creation, providence and redemption. In The Life and Death of Theomemphus, the writer used Bunyanesque fictional characters to portray the trials and triumphs of a typical Calvinistic Methodist believer. His most ambitious prose effort was Pantheologia: A History of All the Religions of the World, printed in seven parts. It is fair to say that Williams’ multi-volume work of comparative religion was not the most popular of his publications. But he wrote with the laudable aim of giving Welsh Calvinistic Methodism more of an intellectual edge.

Welcome attention is also devoted to William Williams the hymn writer. His hymns give expression to all that was best about the Evangelical Revival in Wales. They are steeped in sound biblical doctrine and allude to Bible themes such as the believer’s pilgrimage to glory. But in addition, Williams’ compositions are the overflow of the heart of a gifted poet with a deep experience of communion with God. They are also enriched by the author’s intimate knowledge of the struggles of the life of faith. Evans offers fresh translations of some of Williams’ lesser know Welsh hymns (lesser known at least to English speakers).

The 18^th century revival in Wales was not without controversy. Some attacked the revival from the outside. Williams defended the awakening against the charge of enthusiasm or fanaticism. He found Jonathan Edwards’ writings such as The Religions Affections helpful on this score. The revival was also rocked by controversy from within. Some adopted Sandemanian views that reduced saving faith to an intellectual assent to doctrinal propositions. Others advocated antinomianism and rejected the law of God as a rule of faith for believers. Williams refuted these errors in his writings. He also translated into Welsh works that addressed Sandemanian and antinomian false teachings.

An altogether trickier matter was Howell Harris’ adoption of aberrant Moravian views. Harris revelled in the “blood of God” to such an extent that it seemed he was teaching “patripassianism”, the view that the Father suffered on the cross. Daniel Rowland and William Williams argued for the orthodox Trinitarian teaching that at the cross Jesus the Son offered himself to God the Father through the eternal Spirit. Harris’ unorthodox teaching and erratic behaviour in the late 1740 and 50’s led to a division in the ranks of Welsh Calvinistic Methodism. Although married, Harris took a female companion with him on his preaching tours. He proclaimed Sidney Griffith a “prophetess”. The obstinate exhorter would not listen to the reproving voices of Rowland and Williams and so the old friends were forced to part. They were reunited in the 1760’s, when Wales experienced a fresh outpouring of the Spirit.

Eifion Evans has produced a most helpful, informative and stimulating biography of William Williams. He has shown that in his multidimensional ministry, Pantycelyn was much more than a hymn writer. However, Evans can sometimes pull his punches when it comes to criticism of his hero. Williams mistakenly took the appearance of the Northern Lights as an indication that the last days were at hand (see chapter 25). He was so keen to defend the revival against detractors that he was too willing to take leaping and dancing in Methodist meetings as an evidence of the presence of the Spirit. Jonathan Edwards was more cautious in his approach, insisting that effects on the body were no certain evidence of the Spirit’s work. Sometimes Evans’ style can be a little odd. Witness this sentence, almost worthy of Yoda, the syntactically challenged Star Wars character, “It was in this context that Williams forged for the Methodists this manual” (p. 263).

Anyway, I think we can learn a number of lessons from William Williams and Welsh Calvinistic Methodism.

1. Calvinistic doctrine needs to be wedded to the empowering presence of the Spirit. Evans devotes a couple of chapters to Williams’ doctrine. He held to Reformed theology alright, but it was theology on fire.  We have witnessed a welcome recovery of Reformed doctrine in the last fifty years or so. But we have not yet seen a widespread outpouring of the Spirit in revival. Truth must be experienced and its power felt.

2. The need for discernment in times of revival. At the best of times, the devil is at work sowing seeds of doctrinal confusion and goading people to fanaticism. What happened to Howell Harris in the 1740’s and 50’s is a case in point. A revival must not be dismissed on account of the presence of errors and disorder, but neither should revivals be judged uncritically.

3. There is no contradiction between spiritual life and organisational structures. The Calvinistic Methodists had their local societies and national assembly. Independent Evangelicalism often lacks appropriate structures that enable gospel churches to pool their resources and work together. A task for Affinity, perhaps? 

4. The value of believers meeting in small groups. William Williams was a great advocate of societies. Today the equivalent would be Housegroups. But may our Housegroups not simply be for the purpose of Bible study and prayer, but also an environment where believers are encouraged to share their spiritual experiences.

5. A new generation of hymn writers has much to learn from Williams’ ability to mix biblical truth with heartfelt experience of the grace of God.

6. The Church of England could not contain the new wine of Calvinistic Methodism and so the Presbyterian Church of Wales was founded in 1811. But the revival did start in the Church of England. Should such a movement of the Spirit suddenly begin in today’s Church in Wales, or the Church of England, how should those of us who have separated from the mainline denominations react? I trust that we would be generous minded enough to recognise the work of God for what it was and do all we could to support those involved.

7. Evans’ biography is written from an unashamedly Christian standpoint. Unlike the case with some recent works by Evangelical historians, Evans attributes the Evangelical Revival experienced by William Williams and others to the Holy Spirit rather than to merely human factors. His account is all the better for that. May reading this volume stir us up to lay hold of God for a fresh outpouring of the Spirit in our day.  

* Reviewed for Autumn 2011 Foundations.

When God came to North Wales, Philip H. Eveson (editor)

When God came to North Wales,

Philip H. Eveson (editor), 2010, Quinta Press, 109pp.

In the busy foyer of the Aberystwyth Great Hall, thronged with people emerging from one of the Aber Conference morning meetings, I spied a man carrying a large pile of books. He spied me too and said, "You should buy one of these books." I replied, "If you let me have one for free, I'll review it on my blog." The man in question, the book's editor, Philip H. Eveson didn't like the sound of that. Off he scurried to deliver his precious load to the conference book shop.

After that encounter, whenever he saw me he enquired, "Bought my book yet?" I responded, "Let me have a freebie and I'll review it for you." I added that a review on Exiled Preacher would hopefully generate additional interest in his book and hence make for more sales. A sprat to catch a mackerel so to speak. He wasn't convinced, but I was prepared to be patient, 'slowly, slowly catchee monkey'. As my mother used to say, "Good things come to those who wait."

Anyway, one day Philip Eveson happened to pop into the conference Missions Exhibition, and got chatting to Jeremy Brooks, Protestant Truth Society Director of Ministries. JB was manning a stand on behalf of the PTS. Somehow the subject of PHE's book cropped up and JB asked the esteemed writer/editor to let me have a copy for review in the Protestant Truth magazine. Ha! My mum was right.

But now I'd managed to blag a copy of the book I had to find the time to read it. Quite a bit of my reading of late has been to do with my Westminster Conference Paper on Puritan Attitudes Towards Rome. I had Bob Letham's The Westminster Conference: Reading its theology in historical context  and Rupert Shortt's Benedict XVI: Commander of the Faith on the go (both now finished - the Letham title is reviewed here). Also, I had to read and review A Dictionary of European Baptist Life and Thought by 1st November, a whopping 500 pager.

Well, the other Wednesday I had to go to London for a meeting of the Kensit Trust. I travelled by train, meaning I had time to read on the way there and back. The dictionary was a bit heavy to lug around London so I took Tony Blair's A Journey and read the chapter on Northern Ireland and made a start on When God came to North Wales. The book is divided up into three main sections, Philip Eveson's chapter on The 1904-05 Revival in Rhos and Dictrict, The Rhos Herald Account, a translation of revival reports in a local newspaper of the time, and Revival in Bethesda by Dafydd Job.

I had listened to Philip Eveson give a paper on the Rhos revival at the 2004 Bala Ministers' Conference, but it was good to see the material in print and I enjoyed reading it on the train. He tells the story of a remarkable work of God in Rhossllanerchrugog, or Rhos for short. The 1904/05 Welsh Revival saw around 100,000 people converted and added to the churches. In popular memory the revival is associated with the name of Evan Roberts. Unlike previous revival leaders in Wales such as Daniel Rowland and David Morgan, Roberts wasn't first and foremost a preacher. It is therefore thought that the 1904/05 Welsh Revival was more dependent on Robert's charismatic personality and innovative methods than the powerful preaching of the Word. But that wasn't the case. Many South Wales revival leaders were preachers, notably W. W. Lewis of Carmarthen, Joseph Jenkins of New Quay and the evangelist Seth Joshua. Anyway, the revival in Rhos owed nothing to the ministry of Evan Roberts. The awakening began under the ministry of Baptist pastor R. B. Jones of Porth in the Rhondda Valley.

Jones had been invited to preach at a series of meetings at Penuel Chapel from 8 to 18 November 1904. At the start attendance at the meetings was a little disappointing, but by the end of the mission the Chapel was packed to capacity. Jones' preaching was mightily owned by the Lord. The people were gripped by a deep sense of the holiness of God, the vileness of sin and the greatness of salvation in Christ. Believers were overwhelmed by the presence of God. Many non-Christians were convicted of sin and brought to confess Christ as Saviour and Lord.

However, the revival was not dependent on the ministry of one man. The work continued after R. B. Jones left for home. The whole community felt the impact of this notable outpouring of the Holy Spirit. A new spirit of prayer came upon the churches. Denominational barriers were broken down. Notorious sinners were soundly converted. The revival spread from Rhos to neighbouring villages. The local press recorded the impact of this powerful work of grace in the district, reporting, 'The revival has now reached Coedpoeth... and Brymbo... and Cefn'. Visitors from elsewhere in the UK and beyond descended upon Rhos to experience the awakening first hand. It is reckoned that by the end of February 1905 that 1,338 people had been saved in Rhos alone. What an amazing work of grace!

On the following Thursday morning I had to take a family member to an orthodontist appointment in Bath. While waiting I got stuck into The Rhos Herald Account. It was moving to read the newspaper's enthusiastic reports of the revival meetings. But inclusion of this chapter means that there is an element of repetition in the book. Eveson's paper obviously draws on material from the Rhos Herald and while the translation contains additional information, much of  it will be familiar from his earlier piece. It might have been better if the Rhos Herald reports had been included as an appendix at the back of the book, rather than having them sandwiched between the chapters by Eveson and Job.

Yesterday I was off to London again, this time for the AGM of the Protestant Truth Society. Once more I travelled by train, meaning I could at last finish reading When God came to North Wales. Interestingly, Dafydd Job, author of the final chapter is the paternal grandson of John Thomas Job, a preacher powerfully used by God in the Bethesda revival. The village of Bethesda is overshadowed by the Snowdonia mountain range. At the turn of the last century it was also overshadowed by industrial unrest. The main source of employment for the men of the village was the Penrhyn Slate Quarry. The high handed quarry owner, Lord Penrhyn treated his workers badly, which led to a walk out, the Great Strike, which lasted from 1900-03. The strike plunged many families into poverty and men were forced to leave the village to seek work elsewhere. The unscrupulous Lord Penrhyn drafted in strike breaking "scab" labour to man his quarry. This caused huge resentment an bitterness in the close knit community. Even the Chapels were affected. On one occasion when a strike breaking "traitor" was about to take part in a service, the whole congregation left the building.

John Thomas Job, pastor of Carneddi Calvinistic Methodist Church in Bethesda was something of a national figure. He was a preacher-poet who had won the prestigious chair for his poetry at the National Eisteddford. However, tragedy struck in the Job household. The preacher's wife and three children all died within the space of three years (1899-1902). Job was cast upon the Lord, who gave him grace to bear up under all these trials. The preacher reflected on losing his last child, Etta, "He must have a glorious reason for all of this, or else I must throw my Bible overboard. But I'd rather drown with the Bible in my hand than live without it."

By the closing months of 1904 news had begun to filter through of an outpouring of the Spirit in New Quay, under the ministry of Joseph Jenkins. This led to to a renewed prayerfulness among believers and Job's preaching was marked with a fresh note of hope that the Lord was about to do a great work. Indeed he was. The bitterness occasioned by the Great Strike had exposed the evils of the human heart. When the Holy Spirit came in reviving power, Christians became aware of their sins and cried out for mercy. Those harbouring an unforgiving spirit were enabled to forgive others as they had been forgiven by the blood of Christ. Under the preaching of the Word by Job and others, a deep realisation of the love of God overwhelmed the people. The preacher wrote after one meeting, "Oh! The love of God in the Death of the Cross is awfully powerful!" During the revival, which lasted until the summer of 1905 members of the different Nonconformist Churches in the village met for times of united, fervent prayer. But the Anglican Church, to which most of the strike breaking workers belonged remained aloof from the revival. Nevertheless this work of the Spirit in the small Welsh village of Behesda was to have a lasting and beneficial impact upon the community.

The stirring account of  When God came to North Wales is a wonderful testimony to what the Lord can do. Revival is a sovereign work of God that cannot be worked up by human beings. But as Eveson reminds us in his concluding remarks on the Rhos revival, we are now living in the era of the Spirit. The Lord can break out in awakening power at any time. This thought should rouse us to pray without ceasing for a fresh outpouring of the Holy Spirit in our day.

With Christmas coming, you could add a request for this excellent little volume to your letter to Santa. Alternatively, order from Quinta Press.

* An edited version of this review will be published in a forthcoming edition of Protestant Truth.

2009 Westminster Conference Report (3): Stephen Clark on 1859 - A Year of Grace

1859 - A Year of Grace
Stephen Clark

It fell to Stephen Clark to break the Conference's concentration on Calvin to give an account of the 1859 Revival.

USA

The Revival began in America in the wake of a severe financial crash in October 1857. In the September of that year the famous Foulton Street prayer meetings began. These meetings began in a small way, but soon 100's of prayer meetings had been set up throughout New York. Churches were revived and many lost sinners were saved.

Ireland

Similarly in Ireland, four concerned believers started praying and soon large crowds of 3,000 people gathered for outdoor prayer meetings in all weathers. Many were prostrated under deep conviction of sin. Notorious sinners in Protestant and Roman Catholic camps were converted. Sectarianism waned as converted Protestants showed a new love for their Roman Catholic neighbours.

Scotland

The 1859 Free Church of Scotland's annual assembly made mention of a remarkable work of grace. Many were converted under the preaching of Brownlow North.

Wales

'Land of Revivals' since the 1730's. There were around fifteen powerful revivals from 1735 to the early 1850's. Clark sketched out the course of the 1859 revival in Wales, but I won't recount that here. See this earlier series of posts.

Leading characteristics

1. Remarkable conversions.

Many people from 'Hell Corner' in the USA converted. T. C. Edwards converted under David Morgan's preaching in Wales. Sceptical intellectuals as well as prostitutes saved.

2. Powerful preaching

Preachers were empowered by the Spirit to preach with great effect. For example, see David Morgan here.

3. Consequences

Revival of the church. Awakening and conversion of sinners. Social impact - crime and drunkenness cut. Some areas pronounced crime free. Magistrates were presented with white gloves as they had no cases to try. Prostitution outlawed. The poor helped. Beginning of Dr. Bernardo's orphanages. Spiritual impact: In the wake of the 1859 Revival there was a work of the Spirit amongst students in Oxford and Cambridge that led to the eventual founding of the IVF (now UCCF) and via IVF the publishers, IVP . Hudson Taylor was joined by converts of the '59 Revival when he returned to China in 1865 - start of China Inland Mission.

4. Aftermath

Churches damaged by Liberalism in the 1880's

5. Lessons

1) The work of God's kingdom is advanced by 'special seasons of mercy' like the 1859 Revival. Jonathan Edwards, “It may here be observed, that from the fall of man, to our day, the work of redemption in its effect has mainly been carried on by remarkable communications of the Spirit of God. Though there be a more constant influence of God’s Spirit always in some degree attending his ordinances; yet the way in which the greatest things have been done towards carrying on this work, always have been by remarkable effusions, at special seasons of mercy”.

2) We need to pray for such 'special seasons of mercy' - 2 Thessalonians 3:1.

3) We should not be parochial, but have a world-wide vision. The '59 Revival led to renewed interest in mission.

4) We should not confuse results with causes. Trying to replicate the prayer meetings of the 1850's will not guarantee revival. Those special meetings were themselves the result of an outpouring of the Spirit. God is sovereign and revival cannot be created on demand. Beware of old Plymouth Brethren teaching that since the Spirit was given at Pentecost we need not pray for further outpourings of his grace. Views of Moore College similar. Danger of overreaction against Charismatic excesses. The risen Jesus is able to pour out the Spirit in fresh power and we should urgently seek him for this.

5) ? - skipped due to time constraints

6) Our contemporary situation is different to that of 1859. Religious pluralism, the presence of other faiths, strident atheism. We must engage in apologetics, 2 Corinthians 10:4-5, Acts 17:22-34. But what we need above all else is the demonstration of the Spirit and power in our preaching - 1 Corinthians 2:1-4.

I didn't stop for the discussion as I had a train to catch and the paper ran a little over time. I thoroughly enjoyed my first visit to the Westminster Conference for many years. Stimulating papers. Good discussion. Nice to have fellowship with old friends. The event was spolied a little by a poor, muffled sound system and some strange noises off. The papers for both days will be made available in printed form - keep an eye on the website for details.

I was only presnet at the Conference on Tuesday so that's it for my reports. But my good friend, Gary Brady has posted some notes on Wednesday's papers:

Elizabeth and Calvin - Robert Oliver

Darwin Before and After - Ken Brownell

The Moravians and Missionary passion - Bruce Jenkins

2009 Westminster Conference

Calvin, Geneva & Revival

The Programme of the 2009 Puritan Conference:

Tuesday, 8th December, 2009
10.30 am - John Calvin’s agenda: Issues in the separation from Rome
Garry Williams
1.15 pm - Calvin as commentator and theologian
Don Carson
3.40 pm - 1859 - A Year of Grace
Stephen Clarke

Wednesday, 9th December, 2009
10.30 am - Elizabeth and Calvin
Robert Oliver
1.15 pm - Darwin Before and After
Ken Brownell
3.40 pm - The Moravians and Missionary passion
Bruce Jenkins

See website for more info and brochure.

The 1859 Revival in Wales (Part 3)

A three-part series based on a talk given at one of our Wednesday evening Prayer Meetings. You might like to catch up with Part 1 and Part 2.

4. The Revival Spreads

In February of 1859 a Calvinistic Methodist presbytery meeting was held in Aberaeron, south of Aberystwyth (pictured above). The churches had been urged to pray for God’s blessing upon the meetings. David Morgan was booked to preach during the presbytery gathering. Some were hostile to his presence and attended his first meeting with an antagonistic spirit. But such was God’s evident presence in the service that the all opposition was subdued. Morgan was given to preach most powerfully in the second meeting. Evan Philips witnessed the occasion,

"The revivalist stood in the pulpit and glanced around the audience, gazing more especially at the crowd of young people in the audience. That gaze was terrible. Hardly any one in the gallery could endure it. With one impulse they bent their heads like a sensitive plant touched. 'The world's sin is great', he says. The words fall like lead on the hearts of the multitude. 'Christ's atonement is greater,' he adds; and a shower of tears falls through a bright sky of joy." (Revival Comes to Wales, Eifion Evans, Evangelical Press of Wales, p. 73. All quotes where only a page number is given are from this title).

By the end of the week following the presbytery, forty people applied to join the Aberaeron church. The work begun under David Morgan’s ministry went from strength to strength. By the end of 1860 about 200 were added to the fellowship. After the Aberaeron presbytery, Morgan’s influence began to grow and the southern Cardiganshire churches embraced the revival. Soon many parts of Wales would experience a powerful outpouring of the Spirit.

As the year progressed the revival spread throughout Wales. David Morgan preached extensively throughout the Principality and was a powerful instrument of revival blessing. In the autumn of 1859 the preacher was invited to hold meetings in Ebbw Vale, Monmouthshire.

"A deputation waited upon him at the Llangeitho Association in 1859 to invite him to Ebbw Vale and district. They were headed by David Hugues, who had arranged his previous tour in the days of his comparitive obscurity. The revivalist expressed a fear that he could not arrange a tour in Monmouthshire. 'Look you, David, my boy'' expostulated a the quaint old deacon, 'we at Ebbw Vale were dealing with you when you were carrying a basket on your arm and trading on a small scale, and now that you have opened an emporium, don't you think that you can turn the cold shoulder to your old customers.' This arrow found a joint in the revivalist's armour, and he yielded at once." (p. 91-92).

But Wales also experienced a moving of the Spirit independently of Morgan's ministry. Almost every county was touched. Thomas Phillips, an eyewitness and participant in the revival charted its course in The Welsh Revival; Its Origin & Development, reprinted in 1989 by the Banner of Truth Trust. I commend his account to those who wish to fill in the details.

Suffice to say for now that the refreshing gales of the Spirit breathed new life into moribund churches The Word was preached with fresh power and many were soundly converted. And still the churches prayed in earnest for yet more of the Spirit’s presence in their midst. It is reckoned that 110,000 people were added to the churches as a result of the 1859 revival in Wales. The Welsh communities in Liverpool and the Midlands were also affected by the awakening. During the same period there were also remarkable outpourings of the Spirit in Ulster, Scotland and England. Spurgeon experienced revival in his New Park Street Ministry. It might be said that 1859 was the last UK-wide revival.

5. Some Characteristics of the Revival

1) Fervent Prayer

Reports of the New York revival led to earnest prayer in the Welsh churches. The coming of revival also led to the churches laying a renewed emphasis on prayer. Psalm 85:6, Psalm 80:18. That is a lesson that we need to take to heart. We must pray fervently and persistently for a fresh outpouring of the Spirit. What else will revive and renew the churches? What else will awaken lost and indifferent sinners to their need of a Saviour? Yes, we must carry on preaching and witnessing. We must engage with the modern world and its concerns. But we need the demonstration of the Spirit and power to give our witness saving effectiveness.

2) Powerful Preaching

There was much preaching in Wales prior to the 1859 revival. But preaching during the revival was of a different kind. As early as the February of that year Thomas Edwards commented,

"The revival has made a great change in the style of preaching and in the spirit of the preacher. It would appear that the object is, more than ever, to preach the substantial truths of the gospel, so earnestly, closely and personally, that the hearers may feel that the preacher's aim is to save their should, and that God, by His means, desires to bring them to Himself." (p. 113).

Some were critical of David Morgan’s preaching during the revival. He passionately would urge sinners to turn to Christ without delay. One John Jones of Bleannannarch was none too happy with this, and he tackled the younger minister on the subject,

"What is this that I hear about you, David, my boy?' said John Jones. 'What have you heard?', asked David Morgan guardedly. 'What have I heard? What means this lugging of the people into church fellowship without giving them time to sit down and consider and count the cost before they begin to build?' 'What time ought a sinner to get to consider, Mr. Jones?' 'Moe than you give them, by all accounts.' 'You are criticising my method; what is your idea of a reasonable period for considering this great question?' Accepting the challenge, John Jones retorted, 'A month is not too much at least.' David Morgan saw that his enemy was delivered into his hand, and replied, 'Well! Well! God's Spirit says, Today; the devil says Tomorrow; but the old evangelist of Blaenannerch says, A month hence will do'." (p. 71).

That is the kind of preaching we need, urgent, plain, passionate and gospel-centred. But sitting under such searching ministry would not be comfortable. The lost would be convicted of their sin and need of a Saviour. In Part 1 we saw how Humphrey Jones and David Morgan would preach with searching power to believers. How many of us could bear to be soundly rebuked for being “at ease in Zion” or "lukewarm"? We are interested in the story of revivals. Are they not thrilling accounts of what the Lord can do? But how would we fare if revival truly came to the Church? The Holy Spirit is the Spirit of truth. Could we bear to sit beneath his penetrating gaze and be rebuked for our prayerlessness, lack of love, bickering and unbelief?

3) Conversions

Conversions are few and far between these days. Larger and smaller churches report but few sinners coming to faith in Christ. But as I have pointed out, around 110,000 were converted in Wales during 1859. Now, revival is first and foremost the re-vival – the re-awakening of the church. But true revivals also have a powerful effect upon the world. The ungodly begin to realise that there is a God in Zion. The church is given proclaim the gospel with fresh power and authority. 1 Thess 1:5.

4) New measures

C. G. Finney was an extreme Armininan who believed that all possible means should be used to induce the sinner to decide for Christ. Rather than believing that revival was a sovereign work of the Spirit, he suggested that revivals could be obtained if believers fulfilled certain conditions. This led to evangelistic campaigns being labelled “revivals”, an understanding of the word that would have been unrecognised by an earlier generation of men who experienced true revival.

Humphrey Jones, an Arminian was more deeply influenced by Finney than the Calvinist, David Morgan. Morgan, who was schooled the theology of the Puritans understood that revival is a sovereign work of the Spirit that is outside of man’s control. We saw in Part 2 that in October 1858 the preacher went to sleep one night and woke at 4 a.m. a changed man. He was endued with an extraordinary memory for spiritual things. His preaching from that date was marked with a new power. It has been said that Morgan went to bed like a lamb and awoke as a lion. But as the revival drew to an end the experience was reversed. His son testified,

"This astonishing endowment of memory was revoked as suddenly and unexpectedly as it was conferred. One night, in less than two years; time he went to sleep in possession of it, and when he awoke - it was gone!" (p. 54).

The pulpit lion was a lamb one more. David Morgan settled down to an ordinary, yet faithful pastoral ministry in the Calvinistic Methodist Church.

Humphrey Jones however had difficulty coping with that fact that revival did not invariably attend his ministry. Following Finney, he believed that revivals could be stimulated and perpetuated by man. Some sensed that he was sometimes trying to engineer a revival. If he felt that people were not responding to his ministry as he expected, he would stop preaching and ask for those who opened in prayer to start again. As Eifion Evans comments, for Jones, lack of success mean that, “There was something wrong with the machinery, and that had to be corrected before proceeding any further”. (Fire in the Thatch: The True Nature of Religious Revival, Eifion Evans, Evangelical Press of Wales, 1996, p. 199). Jones’ “revival meetings” in Aberystwyth ended in confusion and decline. He believed that the revival was going to usher in the Millennium, which he prophesied would come in July 1859. It obviously didn’t happen. The preacher withdrew from his work in the revival citing physical weakness. He ended up having to spend time in Carmarthen Mental Hospital, an exhausted and broken man. His experience shows us the danger of trying to stir up a revival using certain techniques, even techniques that the Lord has been pleased to use before. Revival is a sovereign work of the Spirit – an intensification of his ordinary work in renewing the church and regenerating sinners. We cannot manufacture a revival. Preachers who try to “engineer” revivals are doomed to failure and disillusionment. We sometimes forget the Holy Spirit is not a force that we can “tap into” at will. He is the third Person of the Trinity, sent by the Father to glorify the Son. His work in the church is subject to fluctuation and change as he wills. Sometimes preaching may come with evident Holy Spirit power, at others this is less so. The preacher and congregation may long and pray for more of the Holy Spirit’s empowering, but we cannot force his hand.

It was during the 1859 revival that certain Finneyite practices or “New Measures” began to be introduced to the Welsh Churches. Humphrey Jones and David Morgan would call upon people to make a visible response to their preaching, whether by raising their hands or coming to the front of the chapel. The "altar calls" associated with Billy Graham’s ministry are Finneyite in origin. It has to be said that Humphrey Jones and David Morgan were a lot more circumspect concerning the publication of numbers of converts than we might find in modern crusade evangelism. Converts were only added to the membership of the churches on evidence of a changed life. Most of the converts stood the test of time. But the introduction of “New Measures” during the 1850’s have had a detrimental effect on the evangelistic efforts of the church right up to the present day. (Mass crusade evangelism complete with "altar calls", publication of numbers of "decisions for Christ" etc). But in all revivals we see a mixture of good and bad. As Jonathan Edwards has taught us, we should not reject what was evidently a work of God for the sake of some suspect practices.

5) Concern for Glory of God

We saw this in Part 2, when after the meeting at Devil’s Bridge, David Morgan shouted Ps. 115:1 at the top of his voice. I wonder if we are far too “me and my needs” centred than God centred? During the 1859, people did not attend meetings as consumers to have their needs met, but as worshippers to glorify God and sinners to seek his grace. In August 1859 an open air prayer meeting was held at 8am, with 18,000 in attendance. A young farmhand prayed, “May the Heavenly Dove descend now upon this meadow!” A deep and awesome silence fell upon the meeting and David Morgan prayed powerfully for those who were to preach the Word that day. After the meeting two men entered into conversation,

"A new minutes later, Thomas John, Cilgerran, walked in a field nearby lost in reverie. A friend stopped him, and said, 'What a glorious sight that was, when the thousands were engaged in silent prayer at Mr. Morgan's request! Did you ever see anything like it, Mr. John?' He answered solemnly, 'I didn't see one of them: I saw no one but God. I am going home,' he said suddenly. 'How terrible is this place! It is too terrible for me. My flesh is too weak to bear this weight of glory...'." (p. 90).

That is revival – when a man leaves a meeting and says, “I saw no one but God” and is overwhelmed by his glory. That is what revival is ultimately all about – the glory of God blazing forth in the church. Let us pray, Exodus 33:18. May the Lord hear us and send forth his Spirit that we might see more of his glory in the face of Jesus Christ, 2 Corinthians 4:6, John 16:14. "Will you not revive us again?", Psalm 85:6.

The 1859 Revival in Wales (Part 2)

A three-part series based on a talk given at one of our Wednesday evening Prayer Meetings. You might like to catch up with Part 1.

3. The Men God Used

There were two principal instruments of the 1859 Revival in Wales, Humphrey Jones and David Morgan.

Humphrey Jones

Jones was a native of Cardiganshire. He was converted at the age of sixteen after a period of prolonged conviction of sin. Soon he began to preach among the Wesleyan Methodists. By his own claim, hundreds of people were converted under his early preaching. This early success led him to apply for the Wesleyan ministry. But they turned him down. Resolved to preach come what may, in 1854 he emigrated to America. He spent a year preaching to Welsh settlers in New York before being ordained a deacon with the Episcopalian Methodists. Jones was then appointed missioner to the Welsh community in Wisconsin. However, after twelve months he severed his links with the Episcopalian Methodists. This gave him freedom to preach wherever he chose.

The power of the Spirit was evident in his preaching. There were remarkable meetings in Milwaukee, where forty-five people professed conversion. Under his preaching in Onedia, New York it is reported that seven hundred owned Jesus as their Saviour.

Jones was concerned to see the revival blessing spread to his native land, so in 1858 he returned to Wales, arriving in the June of that year. He began to preach on searching texts like Amos 6:1 and Revelation 3:16. Christians were humbled and the unconverted awakened. In a letter to the Welsh Herald newspaper he described what had been happening under his preaching in and around his home village of Tre'r-ddol in the summer of 1858,

"Fifty-one have been converted in this locality up to the present. This is regarded as a major revival in such a small congregation and in such a sparsely populated area. The revival continues. The movement has proved influential far and near... I believe that Wales is on the brink blessed things, and that revivals will be commonplace throughout the land." (Revival Comes to Wales, Eifion Evans, Evangelical Press of Wales, p. 48. All quotes where only a page number is given are from this title).

Jones was something of an unusual figure on the Welsh religious scene. He was a Wesleyan Methodist – an Arminian in a land dominated by Calvinistic Methodism. But it seems that the Lord was pleased to use the young preacher to prepare the ground for the 1859 revival.

David Morgan

David Morgan was a carpenter by trade. He was converted at the age of 21. Noticing the depth of feeling and rich quality of his prayers, people urged him to preach. In 1848 he was accepted as a ministerial candidate for the Llangeitho Association of the Calvinistic Methodists. But he refused to go to college for formal ministerial training. Morgan received his theological education by reading the old Puritans authors like Thomas Watson and John Owen. He was ultimately ordained in 1857.

It has to be said that Morgan was more than a little wary of the early revival meetings that had been occurring under the ministry of Humphrey Jones. But all that was to change when David Morgan heard Jones preach in Pont-rhyd-y-groes at the end of September, 1858. He spoke powerfully on Revelation 3:16. As he listened, David Morgan became aware of shortcomings in his ministry. The dire need of the church also pressed upon him. After the service, Morgan sought the preacher’s counsel. He was now convinced that the Holy Spirit was active in Jones’ ministry.

"They conversed for hours about the forlorn condition of Zion, and Mr. Jones insisted that it was due to the drowsiness and supineness of the watchmen on its walls. At last David Morgan said, 'There can be no harm in out attempting to rouse the churches of the religion; I am willing to do my best. We can do no mischief by holding prayer meetings, though there should be no more than man in it all'. 'You do that,' responded the other, 'and I will guarantee that God will be with you very soon'." (p. 52).

Deeply affected by Jones’ searching preaching and challenged by the news of what had been happening in New York, David Morgan began to pray in earnest for the blessing of God upon his ministry. Such was his concern on soul that he cancelled a preaching engagement on 3rd October and instead went to hear Humphrey Jones at Ysbyty Ystwyth. He spoke with great earnestness in Amos 6:1, but the congregation remained cold and unresponsive. In a church meeting after the service, Jones publicly rebuked the elders of the church,

"The preacher complained rather bitterly of the frigidity of the religious atmosphere, and turning to the elders, said, 'Not one of you helped me with so much as an "Amen".' One of them...rose and replied, 'It is very difficult for a man, when the ministry condemns him, to cry "Amen" with it.' Overcome by sudden feeling, the old man burst into tears, and fell into his seat as if in a swoon. he was a man of undoubted piety, and unfailing faithfulness in all departments of Christian work; and when he was heard acknowledging his guilt in the face of the sermon, the entire church was struck by an overwhelming wave of emotion, and, as if by a simultaneous impulse, every face was bowed low and bathed in tears." (p. 53).

David Morgan preached on the following Monday, but his ministry still lacked power. On the Tuesday night however, something strange and remarkable happened to him. As the preacher’s son explains,

"He retired to his rest as his usual time on Tuesday evening, and slept for some hours. He awoke about 4 a.m., and was instantly conscious that some strange, mysterious change had come over him. He became aware with awe of a marvellous illumination of his faculties, especially of his memory. 'I awoke about four in the morning.' said he himself, 'remembering everything of a religious nature that I had ever learnt or heard'." ( p. 54).

Congregations soon became aware that Morgan's ministry was attended with fresh power. In his intercessory prayers he seemed to be able to remember the names of hundreds of people and recall the details of their spiritual condition. Which absent-minded preacher would not wish for such a gift? He began to co-operate closely with Humphrey Jones and they held preaching meetings together. Churches were stirred and challenged, and sinners saved as they proclaimed the Word of God with power and convicion. There was now a real expectation that the Lord was about to do greater things. In once service in late November 1859 David Morgan cried out in prayer,

"We thank Thee, O Lord, that there are indications of a rising cloud. It is but a little one, like a man's hand, but it is a cloud and it arises from the sea. Let the whole sky grow black! Let the whole sky grow black! LET THE WHOLE SKY GROW BLACK!" (p. 58).

By the end of December 1858, Morgan was already exercising a powerful awakening ministry. Let me give you two instances of this, one concerning his personal work and another of his preaching at that time. He urged an old stone-breaker to accompany him to a prayer meeting. The man refused his invitation, complaining that he would loose sixpence in pay if he had an hour off work. Morgan offered to give him a sixpenny bit if he came with him. The worker angrily rejected this offer saying, "I don't want your sixpence or your service". At this, the preacher insisted on praying for the old man. "You have a soul worth more than the world, in danger of eternal death." said Morgan before dropping to his knees and praying that God would melt the heart of the sin-hardened rebel. "Stop! Stop!" said the old man, grasping Morgan by the arm, "I'll come with you." And so he did. The aged worker remained behind for an after-meeting. David Morgan asked him what he wanted to which he replied, "Mercy for my poor soul. I have grown too old for Victoria (he was a discharged old soldier), but perhaps Jesus Christ will enrol me in His army and succor my poor soul."

On 23rd December, Morgan ministered at Pen-llwyn and his preaching had a marked prophetic quality,

"In the middle of his sermon he startled his audience by suddenly exclaiming, 'If any of you tonight deny the deity of the Son, I have nothing better to tell you than what Morgan Howell, Newport, shouted on Lampeter bridge, "Though he was rich, yet for our sakes he became poor. He became poor when He came to Bethlehem; tell me, when was He rich?"' This remark was utterly irrelevant to the preacher's subjects matter, and no one could conjecture whence it came, and wither it went. Thy mystery was solved in the after-meeting, for among the converts were three Unitarians...whose presence in the service was quite accidental, and certainly unknown to the preacher." (p. 62-63).

Daivd Morgan preached at Devil’s Bridge on New Year’s Day, 1859 (the dramatic waterfall at Devil's Bridge is featured at the top of the post). A veteran minister described the event,

"The evening service was terrible. So near was the revivalist to his God that none could gaze steadfastly at him. Many of the hearers swooned. On the way home I dared not break the silence for miles. Towards midnight I ventured to say, 'Didn't we have blessed meetings, Mr. Morgan?' 'Yes.' he replied; and after a pause, added, 'The Lord would give us great things if He could only trust us'. 'What do you mean?' I asked. 'If he could only trust us not to steal the glory for ourselves.' Then the midnight air rang with his cry, at the top of his voice, 'Not unto us, O Lord, not unto us, but unto Thy name give glory'." (p 69-70).

So these were the men God used to light the fires of the 1859 revival in Wales. Humphrey Jones and David Morgan were mighty in prayer, powerful in preaching and jealous for God's glory. May the Lord raise up men of like calibre to awaken the churches in our day.