not to afflict myself, when my eyesight is so weak, with a work that thou wilt not bless, but which shall be buried in the land of forgetfulness. If thou wilt not open a door—with thee are the keys of the house of David—in thy providence, that I may obtain subscribers, and bring the work through the press, without hazarding myself in such a way as will involve me in debt and disgrace: and also if thou, the great feeder of the flock, wilt not direct me to give the true gospel, not only without error, but with the savor and unction which accompanies the works of Bunyan and others, which thy Spirit is likely to make use of whilst thou hast churches in Wales: if they should not be for thy glory in the building up of thy church, and the calling of sinners—if these objects should not be accomplished by the publication of the sermons, dispose my mind to relinquish the undertaking. But if thou wilt patronise the work, strengthen me to accomplish the design. Lord, thou knowest I feel my own insufficiency for such an important enterprise, and my unworthiness to solicit of thee such a favor: but I cannot refrain from making these requests: therefore, for the sake of thine infinite merits, according to thy manner unto thy people, grant unto me my request. Amen.”
WELSH JUMPING.
In the autumn of 1829, Mr. Evans wrote in his diary extensive notes of a conversation which he had with several ministers in Bristol, on “the manner of religious rejoicing so remarkable among the Welsh.” His friends condemned it in a sweeping sentence, under the name of “Welsh jumping.” Mr. Evans attempted its vindication. We insert his own account:
“I observed that I could find no account of it among the Welsh until the time of Harris and Rowlands, Calvinistic Methodists, who flourished in Wales about the same time as Whitefield and Wesley in England. The preaching of these men was the means of producing a religious revival throughout all the principality, which had sunk into a state of deep lethargy, since the time of the great awakening under Vavasor Powell, about one hundred years before. At this period nothing was to be seen in almost every parish but young men and young women flocking together into the churches and church-yards, and engaging in different gambols and pastimes, such as ball-playing, foot-ball, leaping, fighting, and such like frolics, as if Wales had been changed into an Olympic mountain, and old paganism restored again. It is true, there were some preachers and churches, both Congregationalists and Baptists, then existing in the principality; but their talents, their spirits, or their magnanimity could not storm such a fortress of impiety. And, besides, there was a dreadful prejudice still remaining in the country against all sects, since the days of Charles II.; and they suffered persecution even unto blood, for about one hundred years previous to the appearing of these men. But from the ashes of those sufferers the revival by Harris and Rowlands sprung up, as did Luther from the ashes of Huss and Jerome of Prague.
“Mr. Rowlands and Mr. Harris were both of the communion of the Episcopal church, and, as such, there was not so much enmity against them at first; but after they had come out, and when the people understood that they were preachers of the cross of Christ, considerable persecution arose against them from the multitude; but it was now too late—for the gates of the city were opened—the leaven was put in the meal—the fire had been kindled—the sword was drawn from the scabbard, and many had been wounded, (spiritually,) and were ready to open the door for the gospel in spite of every danger. Harris, Rowlands, and the two Williams’s, had been clothed with power from on high, and the hammer of their ministry was sufficiently heavy to break in pieces the northern iron. [43] Several laymen of powerful minds were also raised up about this time; such as Mr. David Morris, and others, who were valuable auxiliaries to carry on the work. By their ministry, this praising and jumping in religious enjoyment began in Wales, which has not wholly left it on certain occasions until this day.
“As an apology for them, granting at the same time the possibility of extremes even in a good cause in the present state; and that graceless persons may feel something from these excitements as of the powers of the world to come, in the miraculous gifts of the Holy Ghost in the apostolic age; observe,
“1. That it appears to me like the residue of the Spirit, and the powers of the world to come; which were necessary to open a way for the gospel through the darkness and obduracy of paganism in the days of the apostles.
“2. It is no argument of importance against it, that many graceless persons felt a considerable degree of influence at the time, as well as others; for so it was in the case of Saul, king of Israel, and some besides named in Scripture.
“3. There is no essential difference between religious enjoyment in Wales and that which is now experienced in America; and that which accompanied the preaching of Whitefield in England, and even in Scotland: and that which also followed the ministry of President Edwards, in America, when whole towns and neighborhoods echoed with the sound of persons praying and praising God, as if a bursting cloud-shower of the Spirit of grace and prayer had descended upon them. Persons under the ministry of Whitefield wept, cried for mercy, and even fainted by the power of this influence.
“4. And such gracious influences are necessary for the spread of the gospel in every country, and in every land: and therefore the Millennium is described in the Bible as a period remarkable for the outpouring of the Holy Ghost—‘that a nation shall be born at once,’ [44a]—and ‘the flowing of the nations shall be to the mountain of the Lord’s house.’ [44b] It is this influence that has driven, as it were, the gospel into every nook of the mountains of Wales, as well as into its cities, towns, and villages; while in England, with all the advantages of education, the gospel, in a manner, is hid in a corner; and it has not run through the country, and searched out, and taken possession of all the inland parts of that spiritual Africa, and that for the want of these gales of divine influence, and powers peculiar to the gospel: and it can never be spread through every part of England as it is in Wales without these gifts. Common preaching will not do to rouse sluggish districts from the heavy slumbers into which they are sunk. Indeed, formal prayers and lifeless sermons are like bulwarks raised against these things in England; and this evil genius has also entered the principality under the pretence of order. Five or six stanzas will be sung as dry as Gilboa, instead of one or two verses, like a new song, full of God, of Christ, and the Spirit of grace, until the heart is attuned for worship. The burying-grounds are kept in fine order in Glamorganshire, and green shrubs and herbs grow on the graves, but all this is of little value, for the inhabitants of them are all dead—so is every form of godliness where its power is not felt. Order without life is exceedingly worthless. You exhibit all the character of human nature, leaving every bud of the flower to open in the beams of the sun, except in divine worship. On other occasions you appear to have as much fire in your affections as the Welsh have. If you are noticed in a court of law, the most efficient advocate, such as Erskine, will give you the greatest satisfaction; but you are contented with a preacher, speaking so lifelessly and so low that you can hardly understand the third part of what he says; and you will call this decency in the sanctuary. To-morrow, I shall see you answering fully to the human character, in your own actions. When the speakers on the platform will be urging the claims of missions, you will then beat the boards, and manifest so much life and cheerfulness, that not one of you will be seen to take up a note-book, nor any other book, while the speaker shall be addressing you. A Welshman might suppose, by hearing your noise, that he had been silently conveyed to the midst of one of the meetings of the ‘Welsh jumpers,’ with this difference, that you would perceive many more tears shed, and hear more ‘calves of the lips’ [45] offered up, in the rejoicing meetings of Wales. But you will use your heels well on such occasions, and a little of your tongues. But even in Wales, in certain places—that is, places where the fervent gales are not enjoyed which fill persons with fear and terror and joy in approaching the altar of God—you may see, while hearing a sermon, one looking into his hymn-book, another into his note-book, and a third turning over the leaves of his Bible, as if he were going to study a sermon in the sanctuary, instead of attending to what is spoken by the preacher as the mouth of God. If there is joy and gladness pertaining to many, the light
