Calvinistic Methodists - Early History

Early History

Its beginnings may be traced to the labours of the Rev. Griffith Jones (1684–1761), of Llanddowror, Carmarthenshire, whose sympathy for the poor led him to set on foot a system of circulating charity schools for the education of children. In striking contrast to the general apathy of the clergy of the period, Griffith Jones' zeal appealed to the public imagination, and his powerful preaching exercised a widespread influence, many 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 announcement of the Easter Communion Service, made by the Rev. Pryce Davies, vicar of Talgarth, on 30 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 patronising 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. Rowlands 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' 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 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' converts was William Williams of Pantycelyn (1717–1791), 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 George Whitefield recommended him to leave his curacies and go into the highways and hedges. On Wednesday and Thursday, January 5 and 6, 1743, the friends of aggressive Christianity in Wales met at Watford, near Caerphilly, Glamorgan, in order to organise their societies. 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 John Wesley's first conference (June 25, 1744). Monthly meetings covering smaller districts, were organised 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; and 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 Wedgwoods 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' 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.