1973 Mrs Lloyd-Jones's translation of The Experience Meeting

William Williams The Experience Meeting translated by Mrs Lloyd-Jones
INTRODUCTION

The Methodist or Evangelical Awakening of the 18th century began in Wales some two years before that in England, and was quite independent of it for a number of years. That they were part of the same movement of the Spirit of God is shown clearly by the many features that were common to both. There was the same inspired, fervent, warm preaching, with great emphasis on repentance, justification, regeneration and assurance of salvation, the same itinerant ministry outside the bounds of the particular parishes of the preachers, and the open-air or field-preaching which attracted the masses who never attended the churches.
However, in many ways the most striking similarity was the way in which, independently of each other, the leaders were led to gather together the converts into little groups or societies for further teaching and nurturing in the Faith. These men of God had a great concern for the souls of the people and realising that the parish churches were so spiritually dead that they could provide neither the fellowship nor the teaching that was necessary for these raw converts, they developed the idea of 'religious societies' where such people could meet together regularly every week.
The object of the societies was primarily to provide a fellowship in which the new spiritual life and experience of the people could be safe-guarded and developed. The great emphasis was primarily on experience and the experimental knowledge of God and his love and His ways. Each member gave an account of God's dealings with him or her and reported on any remarkable experience and also their sins and lapses and so doing compared notes with one another in these respects. The societies were not ‘bible study’ groups or meetings for the discussion of theology. Of course great stress was laid on reading the Bible as well as prayer, but the more intellectual aspects of the Faith were dealt with in the preaching services and not in the societies. Here, the emphasis was on daily life and living, the fight against the world, the flesh and the devil and the problems that arise inevitably in the Christian's pilgrimage through this world of sin. At first the preachers themselves were able to conduct these societies but as the numbers soon greatly multiplied it became necessary to appoint lay leaders to conduct the various local societies. The preachers now became superintendents of a number of local societies which they visited periodically for the purpose of examination and giving advice.

Of these preachers and leaders the Rev. William Williams, the great hymn-writer and poet, though second to Howell Harris in organising ability, soon became the outstanding and recognised leader and authority in this respect. The task of conducting these 'experience-meetings' obviously called for great wisdom, spiritual insight, tact, and discretion. They could easily degenerate into exhibitionism on the part of extroverts and lead to scandal, as very private matters were related involving others. It was in order to obviate such troubles and disasters and to instruct the leaders in this most important work, that the Rev. William Williams wrote this little book now translated into English for the first time. His genius, his spiritual understanding and what would now be described as psychological insight stand out everywhere and are truly astonishing.

The experimental or experiential aspect of the Christian life has been seriously neglected during the present century. Certain factors and tendencies have led to this unfortunate condition. Chief among these has been a superficial evangelism which has neglected real conviction of sin and repentance and encouraged an easy believism. Secondly, there has been a theory of sanctification, more psychological than spiritual and scriptural, which has discouraged self-examination and taught that we have only to ‘leave it to the Lord'. Thirdly. and more recently. has been an unbalanced emphasis on intellectual understanding of Truth, the social application of Truth and the manifestation of particular spiritual gifts. All this has greatly impoverished the spiritual life of both the individual Christian and the churches and led to coldness, barrenness, and loss of power. The greatest need of the hour is a return to the emphases of the Evangelical Awakening. It is in the belief that this classic of the spiritual life and warfare can greatly stimulate and hasten that return that I encouraged my Wife to translate it, and am now happy to commend it and to advise all Christians to read it. I would particularly urge ministers and pastors to read it, not only because it will prove to be an invaluable help in what is now called counselling of individuals, but also because I would press upon them the importance of introducing such meetings into the life of their churches. Much untold blessing would follow.

D M Lloyd-Jones