Baptist Mission.—On Wednesday morning, June 19, the Anniversary of this Society commenced by a sermon, delivered in the Methodist Chapel, Great Queen-street, by the Rev. W. Jay, of Bath. In the evening the Rev. Micah Thomas, of Abergavenny, preached at Sion Chapel. At a prayer meeting, held for the special purpose of imploring a divine blessing upon the society and its founders, on the following morning, at Eagle-street meeting house, the venerable Dr. Ryland, of Bristol, delivered a very suitable address, from Acts xxi. 28.' Men of Israel, help.' The public meeting was soon afterwards held in Great Queen-street Chapel, Benjamin Shaw, Esq. the treasurer, in the chair; who, in his speech with which he opened the meeting, very happily adverted to the pleasing instance of Christian liberality, afforded by the fact of an Independent minister having preached in a Wesleyan chapel, for a Baptist Society. The Report contained an interesting account of the present state of the missions on the Continent of India, in Ceylon, Java, Sumatra, the West Indies, &c. together with a statement of the measures adopted at home for promoting the interest of the society. From the statement of accounts, it appeared that the receipts of the society in the year just closed, had been greater than in any preceding year, except the last, in which extraordinary donations and collections had been made to the amount of £2000. The amount received in the past year was about £11,600, exceeding the expenditure by £1000; but as the treasurer had immediately to make a large remittance to India, and was under acceptance for bills drawn from thence, he concluded his statement of accounts by informing the meeting, that the amount of debt due from the society might still be stated at £4000.
Ordination in Merthyr 1814
Aug. 24th. Brother Evan Herbert, of Abergavenny, was ordained pastor of the English Baptist Church at Merthyr Tidfel, Glamorgan. Introduction by brother James Edmonds; Ordination Prayer by brother Morris Jones; Charge by brother Micah Thomas Be thou faithful; sermon to the people by brither Joseph Price. [of Lalnwenarth, Govilon].
Ordination in Garway, Herefordshire 1820
Feb. 23, 1820, Mr. [William] Rogers, late student at Abergavenny, was ordained over the Baptist church at Garraway, Herefordshire. Mr. [Rees] Davis, itinerant for the county of Hereford, began with reading and prayer. Mr. Williams of Ryeford, introduced the service by describing the nature of a Gospel church, and asking the usual questions. Mr. [John] Fry of Coleford, prayed the ordination prayer. Mr. Micah Thomas of Abergavenny, (Mr. Rogers's late tutor,) delivered the charge from Rev. ii. 10; and Mr. [Henry] Hawkins of Eastcombe, preached to the people from Heb. xiii. 7. Messrs. [Rees] Davis and [Henry] Hawkins preached in the evening. The services of the day were profitable to the church and friends who were present on the interesting occasion. Mr. Rogers takes this opportunity to thank his numerous friends in London and its vicinity, for their liberality while collecting for the Meeting house in the above place. Since his return, it has been deemed necessary to make some alterations and improvements, which have cost about £40.
(Rogers later moved to be a pastor n Dudley)
The Baptists in Wales
 |
| Baptists in Wales pre-1914 |
The first Baptist congregation in Wales was established at Ilston, near Swansea, in 1649. The moving spirit was John Miles, a native of Herefordshire, who settled in The Gower after the Civil War. Under him, the congregation reached 261 members and other congregations quickly followed at Hay on Wye, Llantrisant, Carmarthen and Abergavenny. Miles later emigrated to America and established a Baptist Church in Massachusetts. These early congregations were all Calvinist in doctrine. As the denomination developed many were Particular (Calvinistic) Baptists, like Micah Thomas but others were General (Arminian) Baptists.
Baptists are distinguished from other mainstream Protestant groups by their commitment to the practice of believer's baptism (credobaptism) by total immersion, as in New Testament times, and their rejection of infant baptism. The practice of total immersion required water, initially in the form of local rivers or the sea and later in the provision of baptismal pools either external or incorporated within chapel buildings. Both Independents and Baptists embraced the New Testament idea of autonomous gathered congregation of believers free to appoint its own ministers and officers and self-governing in all its affairs of spiritual oversight and administrative and financial organisation. While congregations worked out their own systems they drew on the help of other congregations where necessary. Voluntary Associations for mutual advice and support were important from the beginning.
The Restoration in 1660 heralded a turbulent period for Independents and Baptists. The 1662 Act of Uniformity and the Conventicle Acts of 1664 and 1670 were intended to enforce obedience to the established Church of England. The Corporation Act (1661) and Test Act (1673) reduced the civil rights of dissenters. The level of persecution under these Acts varied at different times and in different parts of Wales, but there is no doubt that many committed members of dissenting congregations suffered significantly. The 1689 Toleration Act, while not removing the civil restraints, restored some measure of liberty of worship, within strictly controlled parameters. A very important provision of the Act was that for the first time dissenters could build their own places of worship. Hitherto they had mostly met in private houses but from 1690 Independents and Baptists began to erect chapels. In 1695, the Abergavenny congregation built the first Baptist chapel in Wales at Llanwenarth, near Gofeilon. The total number of Baptists at the end of the seventeenth century was in the region of 500. Another consequence was the re-establishment of a Baptist Association for churches in England and Wales. In 1700 a separate Association was created for the Welsh churches. The nine churches in it were located in Monmouthshire, Glamorgan and Carmarthenshire, though membership extended into Radnorshire, Pembrokeshire and Cardiganshire, with only a very small presence in North Wales.
Growth of Independent and Baptist congregations paved the way for their emergence as major forces in later mainstream Nonconformity. The spiritual fervour of the Methodist revival in the mid eighteenth century inevitably influenced the two major dissenting groups. A particularly notable figure was Christmas Evans, a powerful and inspiring preacher whose imagination earned him the nickname “The Bunyan of Wales”. Born near Llandysul, Ceredigion, he became a Baptist minister and in 1789 settled on the Llŷn peninsula. Moving to Llangefni, Anglesey two years later, he established a strong Baptist community at Ty Cildwrn Chapel and raised money for new chapels through preaching tours of south Wales.
By 1800 the Baptists had a total membership of around 9,000 and over 60 chapels. A decade earlier the single Welsh Association was divided into three separate ones covering the south-west, the south-east and the north.
The north remained far the weaker part of the movement however, with only eight chapels recorded before 1800. Damage was also caused in 1795 when a group under the leadership of J R Jones of Merioneth seceded, forming the basis for the later Scotch Baptists which were formed in many parts of North Wales. Calvinist in doctrine they had a congregationalist type organisation. In the mid nineteenth century about half of them joined the “Campbellites”, more properly known as the Churches of Christ, established by Alexander Campbell. David Lloyd George was raised and baptised in a Scotch Baptist/Campbellite church.
Throughout the nineteeth century Nonconformity in Wales was dominated by the older Dissenting movements. Independents and Baptists, and the newer Calvinistic and Wesleyan Methodists. Definitions of membership varied widely between the denominations, making comparisons difficult. Even within a single denomination returns are unlikely to be equally reliable from every congregation in every period. Nevertheless, it is clear that each of the four main denominations saw enormous increases in membership throughout the nineteenth century.
The 1851 Religious Census recorded that the various Baptist groups – General, Particular, New Connexion, Scotch – had a total of 533 places of worship. Although there are many questions about the reliability of the statistics, numbers recorded as present at the best attended service – in most cases Sunday evening – confirm total attendance of 83,324 at Baptist congregations. The census also showed that, along with Independents, Baptists were strongest in South Wales.
Before the 1830s the main denominations, particularly the Methodists, had been conservative in their political attitudes. However, increasingly Nonconformists acquired a single voice on such issues as denouncing the 1847 report into Welsh education, the rise of the Anglican Oxford Movement, the civil disabilities imposed on them and the call for electoral reform. This unity enabled the Welsh Nonconformists to move to a position of considerable political influence.
In 1866 the Baptist Union of Wales (Undeb Bedyddwyr Cymru) was formed to serve the needs of Baptists in Wales, whilst in 1891 the General and Particular Baptists came together to form the Baptist Union of Great Britain. The majority of congregations in Wales were members of the Welsh BU through a strong allegiance to the Liberal Party to which they looked for liberation from their grievances and with whom they shared a central belief in the importance of individual choice.
Despite the successes of the nineteenth century and the hopes raised by the 1904 revival the twentieth century was to witness a catastrophic decline in Welsh Nonconformity. Membership of all the main denominations peaked early in the century. Taking both Welsh- and English-speaking congregations into account Baptists appear to have reached their highest figure as early as 1906 (143,584 members).
The Bible Society’s census of churches in Wales in 1982 showed Baptists then had 50,200 members. Challenge to Change, the report of a Welsh Churches Survey conducted by the Bible Society (1995), showed that there were 699 Baptist chapels (down from 833 in 1982). Faith in Wales: Counting for Communities, published by Gweini (2008) estimated that there were 557 Baptist congregations.
Academy Report 1830
In The Baptist Magazine for 1830 the following brief report appears
ABERGAVENNY ACADEMY
On Wednesday, the 28th of April, the students at the above Academy were examined before the Committee, when the three seniors read essays of their own composition, in the Welsh language. The progress they have made also in the English, Latin, and Greek languages, furnish a very pleasing evidence of the diligence and assiduity of their application to their studies during the year; whilst the evident improvement which they have made in general knowledge, reflects the greatest credit on the talents, attention, and vigilance of their respected
tutor. It is gratifying to state, that at no former period in the history of this Institution, its general design appears to have been more happily realized, than in the last year.
Salvation of Sovereign Grace Part 4
Such
were the steps pursued, or means employed, to accomplish the
redemption of the church, and hence we perceive that it was procured
at an infinite expence. Nothing that men were able either to do or
suffer, could have brought it about. Had they presented their
offended Maker with thousands of rams, or with ten thousands of
rivers of oil; yea had the tender parent given his first born for his
transgression, the fruit of his body for the sins of his soul, all
would have been of no avail. None of them can by ANY MEANS redeem his
brother, nor give to God a ransom for him: for the redemption of
their soul is precious, and it ceaseth for ever. Jewish altars for
ages were overflowed with the blood of bulls, of sheep, and of goats,
offered in sacrifice to God; but sin still remained unexpiated, and
divine justice unsatisfied: For
it is not possible that the blood of bulls and of goats should take
away sins. Wherefore when he cometh into the world he saith,
Sacrifice and offerings thou wouldest not, but a body thou hast
prepared me. In burnt-offerings. and sacrifices for sin thou
hast had no pleasure.
But Jesus our glorious High Priest, after he had offered one
sacrifice for sins, for ever sat down on the right hand of God; and
thus proved that he had made full atonement for iniquity and
satisfied all the demands,
of justice. - But how stupendous and much to be praised and admired
is the grace, which moved and impelled the Son of God to offer
himself a sacrifice for sin, that he might work out redemption for
his people. Estimating it according to the nature and extent of the
torture and agony to which he voluntarily subjected himself, in the
garden and on the cross, which torture and agony he suffered in the
room of others, the magnitude of it must be vast indeed. Reflect on
the overwhelming sorrow of his soul, - look. to his bloody sweat, -
and hearken to his dying speech, My
God, my God, why hast thou forsaken me! - learn the immensity of his grace. Greater love hath no man than this,
that a man lay down his life for his friends.
3. Once more,
consider the nature of redemption, - that you may still contemplate
the grace by which, believers in Christ are saved. And redemption is
of the most important and interesting nature. To all true believers,
it secures, deliverance from the guilt and dominion of sin, from the
curse of the law, and from future condemnation; yea so significant
and comprehensive is this term, that it implies the whole work of a
sinner's salvation. Neither by the blood of goats and calves, but
by his own blood (Christ) entered in once into the holy place, having
obtained eternal redemption for us. Having,
as our great high Priest made full atonement for sin, the result is,
that deliverance from its guilt, power and penal consequences, was
effected for them that repent and believe; and that the most ample
provision was made for the 'pardon of their sins, the justification
of their persons, the sanctification of their nature, and the eternal
glorification of both their souls and bodies in the world to come.
This deliverance
from iniquity, and provision for the enjoyment of spiritual
blessings, traced to the atoning sacrifice of Christ as their source,
and viewed in all their appendages and connexions, display the nature
of redemption, in general. Is it represented under the idea of a
purchase? Is it salvation to the souls of God's elect from the
tyranny of satan, from sin, death and hell, and at length to their
bodies from the power of the grave? And is it productive of felicity
on earth and of endless bliss in a future state? All is in perfect
harmony with the above representation of its nature.
But it may be
enquired, How far as to persons, does this benefit extend ? To
God's elect only, or to all men? As to the divine INTENTION in
redemption, it regards the elect only. But if the inquiry be, What is
it SUFFICIENT to do ? The answer is, To save mankind in general.
It behoveth us to
have charity towards those that differ from us; and being in this
imperfect state so liable to err, we ought seriously to deprecate
every appearance of an approximation to infallibility: still we
should be fully persuaded in our own minds. I feel then no hesitation
in stating it as my opinion that Arminius erred when he declared,
"That Jesus Christ by his death and sufferings made an atonement
for the sins of every individual in particular." (This is the
second point presented to the Synod of Dort by the Arminians). On the
contrary Dr. Owen seems to speak as the oracles of God, when he says,
"SUFFICIENT was the sacrifice of Christ for the redemption of
the whole world and for the expiation of all the sins of all and
every man in the world. This sufficiency of his sacrifice hath a
two-fold rise: first, the dignity of the person that did offer, and
was offered; secondly, the greatness of the pain 'he endured' by
which he was able to bear, and did undergo the whole curse of the
law, and wrath of God" due to sin. And this sets forth the
innate, real, true worth and value of the blood shedding of Jesus
Christ. This is its own true, internal perfection and sufficiency.
That it should be applied unto any, made a price for them, and become
beneficial to them, according to the worth that is in it, is external
to it, doth not arise from it, but merely depends upon the intention
and will of God." (See The Death of death)
With this passage
accords the subjoining one taken from the Baptist Magazine, Vol. II.
p. 306. “CALVIN, and many after him, considering the Divinity of
Christ as stamping an infinite value on all that he did, have adopted
the spirit of David's servants, who said Thy life is worth ten
thousand of ours, and have affirmed that the sufferings of Christ
were an exposition of the divine displeasure against sin, and
therefore, in fact, of sufficient value to atone for all the sins
that ever were or ever can be committed:— but their effect is
limited by the divine purposes. — An eminent minister, now living,
in his confession of faith at his ordination, expressed himself on
redemption in the following manner: I am led to believe that to
effect the redemption of a peculiar people, the Son of God became
incarnate,— that by his life and death he left behind him a pattern
of perfect obedience, whilst he finished the work given him to fulfil
as the atoning sacrifice for the sins of his people, — and this
truth, though despised of men is that in which the peculiar glories
of the gospel concentrate, that wherein God has abounded towards us
in all wisdom and prudence. That there is full redemption in the
blood of Christ,— that men indiscriminately are required to
exercise repentance and faith as the means of obtaining it, that it
is the duty of the ministers of the gospel to enforce their
compliance, by every motive which can be drawn from the anger or the
love of an almighty God, appear evident from the sacred scriptures."In matters of
religion or conscience, we should call no man Master, but appeal to
the law and the testimony, as our only guide and directory. In
perfect harmony with this axiom, the above passages seem to display
the nature and scope of the redemption through the blood of Christ.
On the one hand, they maintain the necessary particularity of it, and
secure it from that undue latitude which Arminians attach to it; and
on the other, they harmonize it with unlimited invitations to
sinners, on which the scriptures abundantly insist, and which
false-calvinism, contrary to the plainest declarations and strongest
evidence, disavows and reprobates — But, O what immense riches of
grace are displayed in the redemption by Christ! Grace on the
Father's part, in not sparing his own Son, but delivering him up for
us; grace on the Son's part in readily complying with his Father's
designs, and giving his life a ransom for many: and grace in the
inestimable and countless gifts and benefits which result from his
interposition and death. Through this grace of our Lord Jesus Christ
christians are saved, as were the old testament saints. To it they
are to trace their reconciliation to God, the pardon of their
offences, the righteousness by which :their persons are justified,
the operations of the holy Spirit, and everlasting bliss beyond the
grave, as to their meritorious cause. By grace are ye saved,
through faith, and that not of yourselves; it is the gift .of God :
not by works, lest any man should boast: for we are his workmanship,
created in Christ Jesus to good works, which God bath before ordained
that we should walk in them.
Salvation of Sovereign Grace Part 3
II.
Let us survey the grace by which true believers are saved, as it
appears in the redemption by Christ. And to realize our object in
this proposition it may be eligible to notice - the person by whom
redemption has been effected, - the steps he was called to pursue in
order to accomplish it, - and the nature of it in general.
1.
Glance at the illustrious Person by whom redemption was wrought out,
that you may behold the riches of that grace by which believers are
saved. And it was effected not by a created angel, much less by man:
yea, the working out of redemption is not to be ascribed either to
the first or third person in the trinity. In the God-head there are
three equal persons, the Father, the Son, and the Holy Spirit - They
all concur in promoting the salvation of sinners: but Christ, the
eternal Son of God, and the second person in the Deity, is the author
and finisher of redemption. And as the Redeemer, we behold him God
and man in one person; or to adopt the language of the bible,
Immanuel; God with us. In
the beginning was the Word, and the Word was with God, and the Word
was God. And the Word was made flesh and dwelt among us, and we
beheld his glory, the glory as of the only begotten of the Father,
full of grace and truth.
Thus
GOD was manifested in the flesh: thus the Father sent the Son to be
the Saviour of the world. Having to mediate between God and man, it
was expedient that the nature of both should be united in the person
of the Mediator.
But
did the great Supreme provide so glorious a Mediator? Did he so far
regard the exigence, and compassionate the misery of his traitorous,
subjects, as to constitute his only begotten Son their Redeemer? His
Son, who was his daily delight, rejoicing always before him? His Son,
whom he commands all the armies of heaven to adore? Would not this be
too much grace even for a God to exercise and display? … God
so LOVED the world that he GAVE HIS ONLY BEGOTTEN SON, that whosoever
believeth in him should not perish, but have everlasting life. Herein
is love, not that we loved God, but that he loved us, and sent his
Son to be a propitiation for our sins.
Angels
are astonished at the grace manifested in the appointment and gift of
this great personage to be the Redeemer of sinful men: and shall not
we, who are so deeply interested in that grace, admire and magnify
it? Surely it behoveth us to exclaim, Herein
is love! How excellent is thy loving kindness O God!
2.
Trace the steps which the Lord Jesus Christ was called to pursue in
working out redemption for his people, that you may continue to
admire the grace by which believers are saved. His designation of God
to act in the capacity of a Mediator, and his assumption of human
nature, did not effect the redemption of the church, but placed him
in circumstances to redeem. To secure eternal redemption for us, it
was requisite that he should glorify God on earth, and finish the
work which he gave him to do; that he should be obedient unto death,
shed his blood, and lay down his life a ransom for sin. And did he
accomplish all this? Yes, for he was obedient unto death, even the
death of the cross; he did suffer for sins, the just for the unjust;
and to shew that he had completed the work appointed him to do, he
said, IT IS FINISHED1
When
the inspired writers direct us to the redemption by Christ, they
generally introduce his bloody sufferings and ignominious death as
the means by which it was effected. In
whom we have redemption through his blood, the forgiveness of sins
according to the riches of his grace. Take heed, therefore, to
yourselves, and to the flock over the which the Holy Ghost hath made
you overseers, to feed the church of God, which he hath purchased
with his own blood. Forasmuch as ye know that ye were not redeemed
with corruptible things, as silver and gold, from the vain
conversation received by tradition from your fathers: but with the
precious blood of Christ, as a lamb without blemish and without spot.
Who gave himself for us that he might redeem us from all iniquity.
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