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and harsh. As to the temperament of his mind, he was of a domineering disposition, and could not brook opposition; his equal, much less his superior, could not have lived near him; Cæsar-like in this respect, he would rather be a 'sovereign in a village than a second in Rome itself.' He quarrelled with his first, and also with his second colleague in the ministry, because they presumed to oppose him in some of his dogmas. I have heard it intimated, I think upon good authority, that in all probability he would have dissolved his connection with the Scotch Baptists had he lived a little longer; because Mr. W. Jones, of London, dared to oppose his views of the Millennium, and the personal reign of Christ with the saints on earth. As a preacher, before he fettered himself with the bands of Sandemanianism, his talents tended to popularity; and even after all, and in spite of himself, there was a power and greatness in his utterance, which evinced him to be a person possessed of very respectable abilities. This talented man, urged by his disposition for the mastery, pursued such measures as were extremely detrimental to the interest of the Baptist cause in the North. I am astonished," adds Mr. E., "that a person of his capacity and education, who understood the Welsh and English languages well, who could also read Latin, Greek, and Hebrew, so as to be able to make use of Lexicons; and who had read much on divinity; should have been led to lay so much stress on Sandemanianism,—

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that the evidence of a second birth-a life of faith on the Son of God—moral character-evangelical talents -and extensive usefulness in the conversion of sinners, were of no value in his estimation, without observing the holy kiss,' the washing of feet,' &c. None but those who were the zealous advocates of these things could be admitted into his pulpit. He would not so much as even take off his hat, when he heard some of the most successful preachers in the conversion of souls to Christ, either preaching, or performing some other religious service."

Thus we have given a tolerably full account of the points in debate-the spirit which predominated —the separation which ensued—the manner in which Mr. Jones excluded himself from the Baptists in the meeting of Ramoth, and a correct description of Mr. Jones; all given from the pen of the subject of this sketch, who himself was an eye-witness of the whole transaction, and a prominent actor in this polemical drama. But perhaps it would not be proper for us to leave Sandemanianism in North Wales, without noticing some of the beneficial results which followed its introduction into those parts. Nothing occurs, however awful it may be in itself, but that, under the superintendence of God, becomes productive of some happy consequences to his people. Mr. Evans notices, in his graphic strain, the manner in which the Sandemanian system operated for his good, by inducing him to examine the point for himself.

He says, "It shook my old system like an earthquake; so that I was obliged to search all the foundations, and repair some of the gates, and measure the whole by the measuring rod of the truth. It made me re-examine for myself according to the word, into every part of my religion. This enlarged my understanding, and established my mind the more in the truth; just as a person who has seen lands, ports, and cities with his own eyes, has a much clearer perception of them than he could have had by a glance at them on an atlas, or by hearing of them from others. Were it not for this earthquake, I could not treat of the several points of religion in a manner nearly equal to the small degree of power with which I can do it at present. I now perceive that a person may have the advantage of education, and pass flippantly over different points of science, and yet not be able to search deeply into a cause, without being brought to engage in some controversial conflict, when he is obliged to stand the fire, and not merely carry his firelock on his shoulder, without there being any dread or fear in the field." Thus there is a necessity that offences should come for the benefit of some, whilst, at the same time, they may be fatal to the usefulness of others. "I derived," said Mr. E., "so much blessing from the rise of Sandemanianism, that made me descend into the mine-pit myself by the ropes to examine and see what was in it. It compelled me to prove, search, and see for my own self,

what saith the Lord in his holy Scriptures." He further observes, "Some things noticed by Mr. McLean, brought to my view the finished work of Christ as the only ground of a sinner's acceptance with God, more clearly than I had ever seen them before. I do not consider that there is any thing new in his views of the righteousness of Christ, that had not been fully established in the writings of some Welsh authors, but the point is illustrated in a method more forcible, and exhibited in a clearer light by Mr. McLean."

Sabellianism had made rather large strides among the Baptists in Wales about this period; Mr. Evans having acquired some degree of critical skill in the Sandemanian controversy, was now better prepared to encounter the Sabellian error, which he did with considerable vigor, and ultimately succeeded in banishing it from the Baptist body, and also, more or less, from other Christian bodies in the principality. He remarks, that he was sharply reproved at the Associations at Nantgwyn and Doley, for some things he had advanced against this doctrine; but he stood his ground notwithstanding. Those who maintained the Sabellian position, asserted that it was the Father that assumed human flesh, and that the words Father, Son, and Holy Ghost, meant three names, or three offices, and not three persons. At the Nantgwyn Association, (1808,) one of the oldest ministers present said in his sermon, 'That he did not expect, when he should enter heaven, to see but ONE there.'

"I said," adds our friend, "with all the infallibility of the Sandemanian spirit, that the good brother who had made this assertion, was not likely then to see as John and Stephen saw; the first of whom, saw ONE sitting on the throne, and a rainbow around the throne, and another like a Lamb that had been slain in the midst of the throne, and the seven Spirits of God proceeding out of the throne, like seven lamps of burning fire." And the last, saw the heavens opened, and Jesus standing on the right hand of the Father.'t For this," says Mr. E., "I was called to account in the conference, and severely reproved, especially by some of the Monmouthshire brethren, where Sabellianism had taken a deep root." However, he still persisted to preach fearlessly against this, as he considered very erroneous doctrine.

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Previous to this, in 1802, Mr. Evans was requested to write the circular letter of the South West Baptist Association in Wales, held that year at Penypark, in the county of Cardigan. The subject he chose for the letter was, 'Three equal persons in the undivided essence of the Godhead.' This letter, together with frequent preaching on the subject, were the means, in some degree, of staying the progress of Sabellianism among the Baptists, at least it was not openly preached in Baptist pulpits since, as it had been before that time. Thus Mr. Evans thought that

* Rev. iv. 2-5, and v. 6.

i Acts vii. 56.

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