A few thoughts

A Few Thoughts Concerning John Elias

John Elias (1774-1841) was one of the eminent preachers of Wales, greatly used by God. Amazing are some of the accounts of his ministry. This fine biography of Edward Morgan first appeared in 1844 and was first reprinted by the Banner of Truth Trust in 1973, and has recently been reprinted. Nothing but good can come of the reappearance of these excellent books; we hope there are more to come. On first reading the biography of John Elias over twenty-five years ago we jotted down the following thoughts. We believe they are just as relevant today.

We solemnly feel that the vital thing lacking in our churches today is POWER, the power of God. We have been much struck by some of the sayings of that remarkable Welsh preacher, John Elias (1774-1841). One would almost think he was alive today, viewing some of our solemn scenes. John Elias was a man who had seen wonderful days of spiritual prosperity in his youth. Thousands had gathered to hear his preaching, and there had been a marked outpouring of the Holy Spirit. The lives of the people had been eminent in godliness and grace. But at the end of his life he saw a decline. One striking thing that he said just before he died was to this effect: Ministers today say exactly the same things as they did fifty years ago, they use the identical words, but there are not the same effects. The very same things are requested at the prayer meetings as fifty years ago, but the same answers are not received, and so the asking goes on without any solemn concern that the answers are not being received. How true of us! He felt that the godly men of old (naming Daniel Rowland, Howell Harris and Thomas Charles) would not have recognised them as belonging to their family. We might take up the strain and wonder what Gadsby, Warburton and Kershaw would have thought of us. We speak the same language; but where is the power?
John Elias adds: “We stand in need of those fresh, powerful manifestations from heaven. We are, alas! accustomed to go on with the service of God in human strength; praying, hearing and preaching in that way! We are so lukewarm, without the light and the power of the Spirit! We neither feel nor see others experiencing His powerful operations! It is not often that unbelievers may, when they come to our congregations, cry out, ‘God is of a truth among you.’ And, alas! there is hut little lamentation on that account!”
We would pray earnestly for more power in our preaching. To quote John Elias again:
“Ministers seem often satisfied with having freedom to speak, and seeing many hearing them with attention and delight; but alas! without experiencing the effects of the power promised to attend the ministry of the gospel, the power necessary to produce a saving change in the sinner1 The ministry neither alarms, terrifies nor disturbs ungodly persons who sit under it.... No experimental, thoughtful Christian can deny that God has withdrawn Himself from us, as to the particular operations of His Spirit and the especial manifestation of His grace.”
To quote John Elias once more:
“There is but little thirst for the gracious and powerful visitations of God, and also, the prayers for these blessings are weak and cold.... Is there not reason to fear that the prayers of many of us are merely customary and formal, asking many things without feeling the need of them? We seldom inquire whether our prayers are answered; and if not, what hinders them? Do we avoid indulging in those thoughts or practices that hinder and mar our prayers? Are we indifferent as to the aid of the Spirit in prayer? 0 seek His face - His face; seek Him with all your heart! There are many in the church, I believe, who have seen better days, but they sleep heavily now.”
To quote John Elias for the last time:
“It is difficult to judge by the fruits of hundreds of professors that they are godly! There are signs of worldly-mindedness in many of the aged. In others there is a lack of principle in doing righteousness. The young people conform to the world, following its ways and foolish fashion. Others delight in wrangling disputes, and foolish and unprofitable questions. There is a multitude of mixed people lusting after the things of Egypt - hankering after the expressions and the baser things of other denominations and religious parties. They delight in swimming in the stream of the spirit of the age in things political and religious.”
The book, ‘John Elias: Life, Letters and Essays,’ was written by Edward Morgan; (hardback; 417 pages; published by the Banner of Truth Trust) The Apostle John wrote much concerning “love to the brethren,” and surely one aspect of this love is to delight in reading the lives of those who have gone before. “I am a companion of all them that fear Thee,” wrote the psalmist.
The above article was written in the July ‘Gospel Standard’ and reprinted here by permission of the editor, Ben Ramsbottom.

It is found here.

Anecdote 1

In a book called Carmarthen and its neighbourhood by William Spurrell from 1860 in a list of local events the writer notes that in 1818, Sept. 6th, Sunday. John Elias was preaching in Water-street Chapel to a very large congregation and a man called Shon y 'Sanau (Johnny Socks) gave a false alarm that the gallery was coming down, and a most fearful confusion ensued, several persons being hurt, but no lives lost.

Letters 04

(Same source once more)

(To Miss Rogers, later mrs Davies)

SPIRITUAL DECLENSIONS

Shrewsbury 16 February 1805
I was glad to receive a letter from you, though you complain of bad news. The world consists of a great mixture of things; we cannot therefore expect good news always; and praised be God, all is not bad which we hear. There is much room to fear that the bad tidings of many falls will be heard, because many have been received into the Church without evident signs and proofs that a gracious change ever took place in them. It is therefore to be feared that some event will soon shew them to the world in their true colours.
The children of God themselves have become very lethargic and unguarded, and have grieved and provoked the Lord greatly, therefore they are weak and unstable under temptations. When I consider the .lumbering state of the Church, I wonder that so few shameful falls occur. The infinite goodness of God hath preserved us hitherto, though we were very often deficient in the duty of watchfulness. No doubt it was for His name's sake He led us through many and great dangers, and He will guide us till death. I think, as you have mentioned, that the Lord permits some to fall into open sins, by way of punishment for trifling with secret sins. O that we may hate sin yet more, because it is sin and so odious. If we detest one sin because it is an offence against God, we hate every sin on the same ground; for all sins are alike in their nature against a holy God.
I often apprehend that at the present time the true fear of God is scarce amongst us. The fear of the Lord is a most valuable treasure in the Church: the dread of sin is in its very nature, and a renunciation of it is sure to follow it always. 'The fear of the Lord is clean.' Those that truly fear God, do not allow themselves the things that others are pleased to indulge in. 'But so did not I,' said Nehemiah, 'because of the fear of God.' (Chapter 5.15.) And the true Christian cannot live as the hypocrite, on account of God's fear in his heart. He fears grieving and offending Him, and bringing reproach on His name and cause here in the world. Besides, the man that truly fears the Lord not only takes care that his conduct is becoming before men, but also that his spirit should be in a suitable frame before God. He is not only anxious to fulfil outward duties, but also that his soul should act properly in them. The corruption of his heart distresses him more than all the infirmities of his life; for when his conduct is tolerably fair, the depravity of his soul is then the same; yea, it is with him wherever he goes; and there is no hope of full deliverance till death. This corruption grieves the Christian in two ways:
1 Its inclinations to sinful actions. It is true the merciful Lord keeps believers all their lives from falling into them; yet inclinations to them are a continual source of grief and uneasiness to Christians, and they cannot be perfectly happy and comfortable until their sinful inclinations are entirely destroyed. Praised be God for preventing our evil inclinations from breaking out into deeds, and thanks be to Him for implanting in us a nature and dispositions that are contrary to them! And indeed those holy inclinations which oppose corruption bear through the infinite mercy the sway now, and they shall have full possession of the soul presently. Thanked be the Lord, the morning is drawing near when we shall be free from all corruptions for ever, and come forth as conquerors into the mansions of bliss! Welcome, delightful morning!
2 The sinful attitude, frame, and disposition of our souls towards God is a constant cause of sorrow to us. Our sinful, narrow, or hard thoughts of God; a cold heart towards Him; inability of abiding in His fellowship, are very painful. O that we had more free and elevated thoughts of God, and more warm and tender affections towards Him! And O that our spirits would cleave more to Him in every condition, and would abide longer in communion with Him! O that we had more of His holy, lovely image on us in the world! We shall have it perfect before long.
The way to obtain these inestimable mercies is by communion and intercourse with the blessed Mediator. Saving virtues and effects come from Him to the poor soul that obtains a believing view of Him. If the woman that had the issue of blood was healed in her body by touching the hem of His garment, how much more shall a poor soul be saved and healed through embracing the Saviour by faith! O what influences go out of Him to such! There is an unfathomable ocean of all grace, virtue, and glory in Him. Even the angels of heaven never saw the utmost of them. Yea, saints and angels never can have an insight into the whole of these mysteries. Even a view of Christ has already turned death back. There is no condemnation to those that are in Christ Jesus. The sight of Him will at once make us perfectly whole. He can keep you from falling and present you faultless before the throne. To be faultless! O! infinite wonder! sinful dust faultless! Will it not be wonderful, dear sister, that such as we who are, as it were, oceans of corruption, should become altogether pure! Doubtless He that loved us and washed us should have the praise for ever.

Letters 03

Found here

(To Thomas Owen again)

ANXIETY FOR THE SUCCESS OF THE GOSPEL
Llanfechell 28 March 1828
I feel anxious to send you a few lines, observing that Easter and the yearly meetings are drawing nigh, remembering that I had the privilege of being with you at each Easter of the last three years. I should be happy to hear that the Lord has rent the heavens, and descended among the Welsh in Jewin Street,3 and that the mountains have melted before him. May the preaching in your Association this year, be in 'manifesation of the Spirit, and with much power'! May the weapons of the warfare be powerful through God to the pulling down of strongholds'. The castles there are strong, and stand up yet against the Lord and His Christ! Satan, the strong man armed, stands up against the Gospel, and keeps his possession of sinners! Ignorance, thoughtlessness, carnality, worldly-mindedness, and a legal spirit, are like strong castles, and it is by these that Satan, the world, and sin keep possession of men, and stand up against the success of the Gospel.
Ministers of the Gospel are the soldiers employed by Christ, the King of glory, to fight against those powerful enemies, and to attack the strong fortifications. The Gospel succeeds by no carnal weapon; it is by no earthly sword, neither by any human learning, gifts, or reasons that the castles are to be cast down, and men to be taken out of the possession of these enemies. The Word of God is the sword, the bow and arrow in this warfare. And it is through God that the weapons are strong, effectual, and successful to cast down the towers, and to deliver men out of the power and possession of their strong enemies. It is by the secret and powerful operations of the Spirit.
Satan is not afraid of the soldiers, though they are armed, or of the knowledge or gifts of any preacher; but he is afraid of the presence of God, the leader of the true army. As the Philistines cried out, 'Woe to us, God is come to the camp', so a cry would be made in hell, and a great alarm in the regiment of Satan, if God should be pleased to appear among you at the Association. 'The weapons are strong through God' only. The sermons are powerful when He speaks and manifests Himself: the Word goeth forth with power. Then the castles -thoughtlessness, unbelief, carnal reasons, love of empty pleasures -will come down, as the strongholds of Jericho formerly. And sinners that are kept in bondage by sin and Satan will come out of their prisons - 'the snare is broken.'
O that God would manifest Himself among the hundreds that hear the Word there, who have hitherto lived in their sins and in the possession of Satan! Dear friends, are you free from the blood of the ungodly multitude that hear the Word in your chapel? Do you pray as often and as earnestly as you should for the presence of the Lord in your assemblies, that He would own and bless His Word? Let every one in the church examine himself, and see whether there be anything in him that grieves the Spirit, and causes God to withdraw far away from His people? May you that grow old in age and profession take care that you do not wax rusty and stiff in your experiences, living in a backsliding spirit, strangers to communion with God, unconcerned about divine things, and indisposed to glorify Him! It is very painful that any that profess that they are going to heaven, and as they think draw near the much-desired haven, should become more worldly-minded, and as they approach the confines of the world of spirits, should become more carnal! O strive that you may in your old age bring forth fruit, and be fat and flourishing,' Psalm 93.14! Oh! young people, take care that ye be not light and trifling in your religion, spending the morning of your age, the summer of your life, without the power of religion and the fellowship of God. O strive that ye may experience the peace and joy that are in true religion, and enjoy the feast of the Gospel! If you should but have these blessings, you would not feel any disposition to taste the poor enjoyments of worldly people, and you will not be buried in the graves of lust and sin. Let every one of you be laborious in the vineyard if the Lord, according to his state and situation, during the period of his life. Let each examine himself. Is there anything I may do for God that is not attempted? If so, let his hand lay hold of it immediately, for there is no work nor device in the grave.
Teachers of the Sunday School, is there anything more that ye may do? Is there no room for you to be more spiritual in your conversation with those that are under your care? Could you not say a few words respecting the evil of sin, the miserable state of a person without Christ, the dreadful situation of those that die in their sins? then of the glory of Christ, and the great privileges of those that believe in Him? Leave off every conversation that tends to excite curiosity, or leads to pedantry or self-conceit. Let all your conversation tend to the salvation of souls, to their sanctification and consolation. Remember the little children, for few parents bring up their children as Christians ought to do. Have compassion on the rising generation, and give them a religious education in the nurture and admonition of the Lord, until their parents are awakened to a sense of their duty. O that they may be soon aroused before their death cometh! May the glory of the Lord appear among you all! and when you draw nigh to God, remember me, the poorest of your brethren, and your servant for Christ.

Letters 02

Found here

(To Mr Thomas Owen, prisoner in France)

Llanfechell 26 October 1822
I am going to Dolgelley Association today. I am very glad to hear that you go on so comfortably in the new chapel. I hope all things will continue pleasant till it is finished; and that the Lord will shew His approbation of the work, pouring His Holy Spirit on the means of grace, blessing the preaching of the Gospel for the salvation of many sinners.
The revival goes on very delightfully in this island. The kindness of the Lord towards us is wonderful. His visits and the convictions under the Word are truly powerful. Very wild and hardened sinners are alarmed and converted; multitudes are made willing in the day of Christ's power. I have had the privilege of receiving hundreds into church-communion. I received one hundred at once in a certain place; in another place fifty, in another thirty, and in another thirty, and many in several other places. Besides, other ministers have received a great many into the church. This is the Lord's doing, and it is marvellous in our eyes. Indeed the church in our country is ready to cry out in wonder, asking, 'Who begat these? and from whence came these?' Let not my brethren in London be discouraged; God is the same with you.

(To Phoebe Williams - his married daughter)
Fron 10 February 1832
The news I have to communicate now is delightful and heart-cheering, especially in these evil and perilous times, and when so much bad news comes from every part of the world. I am very happy to inform you that there is a very great revival at Nebo, near Amlwch; more than fifty have been already added to the church there, in a short time. The most ungodly in the neighbourhood have been alarmed and soberised. The pillars of the kingdom of Satan have been thrown down and shattered, not by the pestilence, but through the Gospel. Now, instead of the laughter and idle talk in the corners of the chapel, the sighing of the penitent, the groans of the convinced, are heard; yea, most earnest prayers and hearty thanksgivings ascend to heaven. O! most delightful change. O! may it enhance and spread throughout all the Principality. The glorious work of grace in converting sinners is going on in other places; souls were added to the church at Pare, Gorslwyd and Pen-gorffwysfa,' and many were received to the society at Bethesda, and some at Llanfechell. Great rejoicing took place one night at W. Parry's premises at Llanfechell, when Mr. W. Roberts of Llannerch-y-medd, was preaching there: W. Morris and Ellen, formerly of the old shop, as well as others, entered the church. Very powerful revivals are carried on in several parts of Caernarvonshire, such as Llanystumdwy, Brynengan, and other places! It will be a wonderful thing if Wales should be favoured with such gracious operations as these, instead of the awful judgments that afflict many countries these days!
Oh may we long more earnestly and ardently for the gracious visitations of the Lord to our country and neighbourhoods, but especially to our own souls. I hope, my dear Phoebe, that you, my dear child, are not destitute of these delightful visits of heaven these days. May the Lord speak to your precious soul as you read His holy Word, and as you hear the preaching of the Gospel; and may you draw near to Him as a Father, through the blood of Christ; yea, may you come boldly to the throne of grace, to receive grace and mercy to help you in the time of need: help in need as wanted, according to circumstances and necessities, and in time, that is quite enough; no more is required. It is most profitable to take every trial and burden unto the Lord, to set before Him all your complaints, and to cast all your care upon Him, for He careth in a very kind and tender manner for us. We may safely entrust Him with the concerns of our bodies and souls, our temporal and eternal interests. He is very kind and pitiful, and ready to hear different cases of distress; able to bear all our burdens, to relieve all our wants, and wise to lead us through the intricate wilderness, and guide us safely to the end of the journey.

Quotation on John 3.16

"You are not called to believe as elect ones or as redeemed ones. You must believe as a sinner before you can know anything. You do not need to know who has been loved nor who has been elected; only believe in Him who justifies the ungodly."

Essay 03

(Same source)

On hearing the Gospel

As the preaching of the Gospel is an ordinance of Christ, so the hearing of it is the duty of all that can attend. What is the use of preaching if none will hear? But it is necessary to 'take heed how we hear;' Mark 4.24. Luke 8.18. There never was, at any time, in any country, greater opportunity and liberty to hear the Word of God than there is in Wales at this time (1841); yet hearing is hitherto unprofitable to thousands! Hebrews 4.2. Many after hearing offend God, and are likely to fall under His wrath. Hebrews 3.16,17. But there is a great benefit to be obtained by hearing the Word of God; 'faith cometh by hearing;' Romans 10.17; yea, souls receive life thereby. Isaiah 55.3.
There are unprofitable hearers. Many go to a place of worship with unworthy motives, and in a very improper frame of mind. Many go from habit, without considering the purpose of preaching and hearing the Gospel; they hear unconcerned, and regardless of God and His Word. Some go, whose end in doing so is extremely vain and sinful - to see and to be seen - and because many others go! The conversation of many in going to, and returning from, a place of worship, is very frivolous and corrupt. It is respecting dress and fashion, neighbours and their failings, or concerning some other worldly or vain thing. Few converse about the Bible, Christ, the soul, and the eternal world. Such persons are not anxious for the blessing of God, neither do they pray for communion with Him in the means of grace. Some in a place of worship will look about, and then they will fall asleep; they appear as if they needed nothing. They consequently leave without any benefit to their souls, or sorrow for their loss.
There is another sort of hearers who appear to be greater professors than the above. They will talk much about sermons and preachers in a very improper manner; they will make comparisons between them, extolling the one and slighting the other. These are often unfair judges; they generally judge according to their own taste and opinions, and not according to the Word. They do not understand what are the qualifications of a minister of God. It might be asked them, 'Are ye ripe in knowledge, judgment, and experience, to judge these things? Would it not be more proper in you to learn, than to become the judges of teachers?' Ask these persons concerning their own eternal affairs; they will appear blind and confused. Ask them, 'Do you know themselves? Is Christ in you, the hope of glory? Or else are ye reprobates?' If they cannot discern their own case, what suitability have they to judge the ambassadors of God? The scales of these men are not correct to weigh ministers, being their own opinions and tastes, and not the Word of God. No wonder then, if the most scriptural, experimental, and godly preachers are too light in their balances.
The proper qualifications in the opinions of those hearers are these - boldness, fluency, eloquence, excellency of speech, enticing words, human wisdom, and a pleasant voice. And the ministers that please them are such as do not speak very plainly of man's miserable state, nor press things too keenly on the conscience of man, nor say much of the total corruption of man by the fall, and his inability to save himself. Such ministers exalt but little of the sovereign grace of God; they speak but little of the Spirit's work in changing the sinner; and they do not state too minutely the signs of hypocrites, and false professors. Their manner of preaching accords with the carnal ideas of their hearers, to support their selfish confidence, touching slightly their pride, worldliness and carnal lusts. Then they are pleased with the preachers and with themselves likewise under them. Doubtless they will say that they receive benefit under their ministry, but they mistake gratification for profit, excitement of feeling for support, the satisfaction of their taste for spiritual edification. Hearers of this kind are likely to idolize the preachers they admire; they will depreciate other preachers, in order to exalt these. They become angry with all that doubt the excellences of these ministers. They speak more of them than of Christ; of their views than of the Bible. They plead that there is need of eloquence and talents to draw the attention of the people. It is possible for a preacher to draw the mind of the hearers by his gifts to himself and not to Christ. He may increase professors for a sect, disciples for a preacher, natural religion without the spirit; but neither gift nor eloquence, nothing but 'the preaching of the cross,' is 'the power of God,' to draw the sinner to Christ. It is God only that gives benefit and blessing by His own ordinances. 'God giveth the increase.'
Preachers, yea, those that are truly good and pious, are too light in the scales of these hearers. They are not eloquent and gifted enough; their sermons, they say, are too plain, clear, and void of ornament. They imagine they speak too openly against sin, and that they humble and degrade man too much, and that they exalt free grace too highly, giving all the glory to God, in the salvation of man. So many godly preachers who live near to God, being often at the throne of grace, under great distress of mind for man's salvation, and whose sermons are scriptural, and administer 'the sincere milk of the word' are nevertheless despised by these hearers, as their discourses are not adorned according to their taste. A 'pearl of great price' is often found in a mean shell. The food that is cooked in the plainest manner is the most wholesome and gives the greatest nourishment. It is indeed easier for these godly ministers to endure reproach than others, because they seek not their own things nor 'preach themselves.' Yet none are more distressed than they, because their communications are despised, their Master slighted, and free salvation neglected.
There are other sorts of hearers that receive no benefit by hearing. One kind is very numerous, and contains thousands of our youths. They come to places of worship, but retain nothing of what is heard. They have some pleasure in the sound of the Gospel and gifts of the preachers. Christ sets forth four kinds of hearers in the parable of the sower; one kind only received benefit. However, this was not owing to his being under a gifted ministry. The seed and sower were the same; it was because he understood, received, and kept the Word. This is the gift of God.
Next we shall observe the manner in which we should receive the Gospel; or what end and state of mind in hearing tend to the glory of God and good of souls. The greatest gain has been obtained by hearing the Gospel; 'faith and everlasting life,' have come by hearing, as observed already. 'It pleased God by the foolishness of preaching to save them that believe.' 1 Corinthians 1.21. We should consider preaching and hearing the Gospel as divine ordinances, and we should use them with great soberness and reverence, 'keeping our foot, being ready to hear' considering ourselves as 'present before God, to hear all things that are commanded by God', through his ministry. Acts 10.33. Ecclesiastes 5.1. We should not consider a preacher less or more than a messenger from God to us. If we view him less than such, we degrade the ministry of the Gospel, and represent it as a human and a mean thing. If we consider him more than such a one, as able to administer some benefit to us himself, then we place preaching above and superior to the means of grace, and cease to wait on God. As to imparting any spiritual benefit, one minister is not superior to another; neither is he that planteth anything, neither he that watereth. The benefit, the increase is from God. 1 Corinthians 3.6,7. We ought to pray more before we go to hear the Gospel, and look up more to God when we do hear. It may be said to many that complain they receive nothing under sermons, 'Ye have not because ye ask not.' James 4.2. Much is said about having blessings under sermons. But if you should ask many what is meant by a blessing, they cannot answer; perhaps they imagine that it is some pleasure in hearing.
However there are hearers that receive real profit by hearing. They have found a treasure of immense value in the Gospel field. They have exercised faith in Christ whilst hearing. The preaching of the cross has been 'the power of God to their salvation.' As by hearing they had spiritual life, so by the same means they receive nourishment and support. 1 Peter 2.2. They have benefit by means of sermons, when they come to see more of the evil of sin and the plague of their own hearts, until they hate and detest themselves more as sinners, and humble themselves more in the dust. Also, when they have a clear view of the glory of Christ, and greater aid to make use of Him, and more communion with Him. Also, when they are sanctified; when some sin is mortified, and the image of Christ is made more visible on and in them; when they are brought to love God, His law and Gospel more, and to be more obedient to Him. And lastly, when they are made more spiritual and heavenly, their affections being raised above the things of the flesh and the world, and set upon those that are heavenly.
This is the time they have blessings under sermons, and true benefit, being fed with spiritual food. Then God shall have the praise; they will speak but little of the preacher; they will forget him in admiring his Master; they will forget the cleverness of the sermon, by viewing the wonders of the Gospel. The excellence of the preacher in the judgment of these pious hearers is that he is a godly, sober, humble, self-denying, conscientious, and zealous minister. His fluency and gifts are but secondary things in their esteem. Those that are of God delight to hear those that are of God. 1 John 4.5,6.
Ye hearers, pray for the spirit of hearing, for hunger and thirst after real benefit; in hearing, pray for your minister instead of judging him. After all, ministers are but instruments; you must have the blessing from God Himself, through them. Pray for a humble, broken, meek, obedient spirit to hear the Word of God.
Use the Bible often; go to the throne of grace often; pray that the truth you hear may not be unprofitable to you. Thanks be to God for the Gospel.

Fron, April 1841

Essay 02

(Same source)
The ministry

There is a great need that ministers should be careful as to the matter and manner of their sermon, and that the people should mind what and how they hear. There is great danger lest the preachers should be worldly and light, and the hearers should be carnal and indifferent.

1 The situation of ministers is awe-ful, and their office most responsible as to endless consequences. A poor insignificant man standing up to address multitudes of his fellow-creatures, as a messenger from God, to make known God's mind; yea, all His revealed will to man, and nothing else but this manifestation; yea, publishing it to men, who are creatures accountable to God, transgressors of His law, enemies to Him every way, who are under condemnation already, and to be judged by Him in the last day. This messenger is to tell these people, honestly and faithfully, their awful state before God, and also the way in which He has in His sovereign grace contrived to save such creatures. He is to call on them to repent of their dreadful rebellion, and to invite them to reconciliation with God. He is to make known to them the way to be reconciled; and he is to preach the Lord Jesus Christ, publishing His death, the doctrine of the cross. But he is not to preach with words taught by human wisdom, but by the Spirit of God. Indeed, he is to make known to his hearers all the counsel of God, and to teach Christians how to walk and please God. He should most earnestly seek wisdom and strength from the Lord to enable him to fulfil his ministry and to make it useful to his hearers. He is to remember always that he is nothing in himself.
There is a great defect in the manner of many preachers. It can scarcely be said that the Gospel is preached by them. Their sermons are very confused; they contain many expressions which are not taught by the Holy Ghost; and subjects are so clothed with new words, that it is difficult to know what is meant. Though these preachers may not be accused of saying what is false, yet, alas, they neglect stating weighty and necessary truths when opportunities offer. By omitting those important portions of truth in their natural connection, the Word is made subservient to subjects never intended. The hearers are led to deny the truth which the preacher leaves out of his sermons. Omitting any truth intentionally in a sermon leads to the denial of it. Indeed, there are several deficiencies in many ministers; some acknowledge and lament them. There is room to suspect that those defects are intentional in others. I will name some things I consider as deficiencies in preachers.
There is need of shewing more of the greatness, purity, and justice of God, and the purity and spirituality of His law. It is impossible, without this, to shew the great evil of sin, and the demerit of sinners in suffering eternal punishment for sin. The great depth of the fall, and the total depravity of man, and his awful misery, are not exhibited in many sermons in scriptural language. It is not plainly declared that all the human race are by nature, 'the children of wrath,' and that the 'sentence of condemnation' is passed on every one; that none can save himself; that no one deserves to be rescued, and that none will come to Christ to have life. There are but few ministers that fully show that salvation springs entirely out of the sovereign grace of God, and that grace shines illustriously in the plan, work, and application of salvation. Salvation, we know, is entirely, in every respect, for the praise of the glory of his grace. There is too much of some dark, human mixture in many a sermon, under the name of preaching Christ. He is not, alas, preached clearly and scripturally as a complete Saviour. The glory of His person, the appointment of Him in the place of sinners, the performance of His mediatorial offices according to the covenant of redemption, the completeness of His atonement, the perfection of His righteousness, are not clearly set forth. The expressions respecting the imputation of Christ's righteousness to them that believe are often very dark, confused, and wretched.
Few ministers speak clearly of the necessity of the Spirit's work in order to save sinners, and of the nature of His operations on those that shall be saved. How seldom do we hear of dying to the law, in sermons, and of the necessity of being born again, and being partakers of the divine nature, and that man does nothing that is truly holy, except it proceeds from a pure principle! There is but little said respecting the necessity of being taught, led, and strengthened by the Holy Ghost in everything, and the need of His blessing the means of grace. Ministers should tremble for fear their hearers deceive themselves under their ministry, and lest their sermons should give them ease and strength in their delusions. It is a great thing for a minister to be 'free from the blood of all men' that have heard him. One thing necessary for this, is declaring 'all the counsel of God' revealed to us in His holy Word. And the way for a minister to 'save both himself and those that hear him' is by 'taking heed unto himself and unto the doctrine, and continuing in it.'

2. It is a matter of the greatest importance that people observe what and how they hear. Hearing the Word of God is an ordinance of His appointment for the reception of faith and life. Isaiah 55.3. Romans 10.17.
Hearers should consider what they hear, for there are false teachers, and diverse and strange doctrines. Therefore they ought to search the Scriptures daily, like the Bereans, and see whether those things are as the preacher says.
They should also observe how they hear, what is their end and frame of mind in hearing. There are several kinds of hearing that are not for the glory of God nor the benefit of the hearers; such as to hear for the sake of the gifts, eloquence, and fluency of the preacher, or to feed the desires of their own conceited curiosity, or for the sake of carnal gratification. But they ought to hear with reverence what the Lord saith, trembling at His Word, understanding and receiving it, believing His testimony, obeying His commandments, keeping and hiding His sayings in their hearts.
There is nothing more proper and becoming for a preacher and hearer, than to converse about the doctrines of the Gospel in an humble spirit, willing to be taught of God, taking His Word to settle every dispute.
Shun the idea of submitting the Word of God to the judgment and reason of corrupt man. Avoid asking about anything God says in His Word, saying, 'Is that reasonable, proper, or correct?' To know what the Lord says respecting everything is enough for us; all His words are solid truths: there is infinite wisdom and perfect consistency in them all.

Fron, January 16 1840

Essay 01

Found here

On preaching the Gospel

Much at present is said about preaching the Gospel. It would not, therefore, be unprofitable for preachers and hearers to examine themselves, and see whether they understand what is the nature and end of preaching the Gospel. Not every one who is called a minister of the Gospel preaches it. What he delivers may not be the Gospel, though so called. It may not be good news to a sinner who sees his miserable state before God. Let us consider then-
What it is to preach the Gospel. It is to declare and publish good tidings respecting the way of saving sinners from their sins and the wrath of God, shewing that salvation springs out of the sovereign grace and love of God. Luke 21.10,11. Acts 20.24. John 3.16. It is to preach Christ, in His person, offices, life, death, resurrection, ascension, and intercession. It is to 'preach Christ crucified.' 1 Corinthians 1.23. It is to preach the blessings that are to be received through Christ's merits, reconciliation, forgiveness, justification, sanctification, full salvation. It is to publish Christ as everything which a sinner needs. It is indeed 'the Gospel of our salvation.' 1 Corinthians 1.30; Ephesians 1.13. It is to invite lost sinners to Christ; to urge them to believe in Him, to receive Him, and to make use of Him. Acts 10.36,43; 16.31. Romans 3.22; 10.9,10. It is only by the Gospel that the Holy Ghost works savingly on the souls of men. It is the ministration of the Spirit: He works powerfully by it. If we expect Him to work on the souls of men, we must preach it purely and fully. Galatians 2.5. 2 Corinthians 3.8. 1 Thessalonians 1.5; 2.13. Romans 1.16.
2 Let us next consider who are to preach the Gospel. Doubtless those whom Christ has called and sent for that purpose. He received gifts for men, and He gives shepherds and teachers to the church. The body of Christ is not made up by any but by those who are sent by Him. Those whom He sends to preach the Gospel have themselves been brought to understand, believe, and experience its truths. He does not send any persons to warn sinners of their danger and their ruin but such as have known their own miserable and lost state by nature, and the terrors of the Lord. 2 Corinthians 5.11. He does not send enemies as messengers of peace but those that are able to say, 'We have peace with God, who hath reconciled us to himself, and hath committed unto us the word of reconciliation.' Romans 5.1; 2 Corinthians 5.18,19. He does not send any to commend and exalt Christ who are ignorant of His greatness and saving excellences, but such as have seen His glory in some degree, and have tasted that the Lord is gracious. John
1.14. 1 Peter 2.3. Those who are sent by God to preach the Gospel do not set forth themselves but Christ. They seek not their own glory, nor wish for the praise of men on account of their gifts, skill, and eloquence or anything else. John 7.18. 2 Corinthians 4.5. 1 Thessalonians 2.6. They are examples to the flock; they are patterns in soberness, godly sincerity, simplicity, humility, and self-denying and every holy virtue. 1 Peter 5.3. 1 Thessalonians 2.10. Philippians 4.8,9; 2 Corinthians 6.6.
3. Let us next observe what are the ends of preaching the Gospel. It s to exalt and magnify the sovereign grace and love of God. The chief end He has in view in all his works is to glorify Himself, and to glorify His grace in the salvation of men. Therefore we preach among the Gentiles the 'unsearchable riches of Christ,' shewing the wonders of divine love, the abundance of mercy, and the riches of grace. As it is the chief end of God to glorify His grace in man's salvation, it should be the end of those that preach the Gospel of peace to exalt the grace of God. They exalt and glorify Christ, preaching Him, His cross, and death, shewing forth His excellences, and suitableness as a Mediator and Saviour of sinners. Christ will be exalted when the Holy Ghost works by the ministry of the Gospel. We cannot preach the Gospel, leaving the Saviour out of the question, or making Him some secondary thing in the sermon. 2 Corinthians 4.4. John 16.14. Another end is saving sinners. It is called 'the Gospel of our salvation;' publishing salvation. It was intended as a means to save souls. When the Spirit works by it, the Gospel becomes the power of God unto salvation. 'God, by the foolishness of preaching, saves them that believe.' Ephesians 1.13. Romans 1.16. 1 Corinthians 1.21.
4. As it is one end of the Gospel to save souls, ministers should preach in a very sober and earnest manner. They should shew their hearers that they are guilty, vile, and lost sinners. Then they .should preach Christ as a complete and willing Saviour to such. They should invite lost sinners, sensible of their misery, to flee to Him, and shew that none who believe in Him shall be lost. They should also declare that it is a great sin and folly to reject Christ; that the Spirit overcomes the obstinacy of men, and makes them willing to believe in Christ. Ministers should also shew that faith works by love, produces obedience, and brings forth every good work.
There is, however, room to fear that not every speaker in the pulpit, though very fluent and respectable, preaches the Gospel; and that many who intend entering the ministry do not consider its nature and great importance. Many think that, if they can speak boldly and fluently on some religious subjects, they may then preach the Gospel, when perhaps they knew but little of it themselves. They may take pains to deliver their speeches well and in a manner acceptable to the people, without any sincere aim or desire to set forth the excellences of Christ, and the grace of God in the salvation of sinners.
Ministers should preach the Gospel in a clear, intelligent manner, in plain expressions, easily understood by the people; words taught by the Holy Ghost; speaking them as the words of God in the manifestation of the truth, and in the demonstration of the Spirit. If so, there will be no mixing it with philosophical reasoning and tales, or curious perplexing expressions, contrivance of the flesh or the wisdom of the world. 1 Corinthians 2.4,13,14; 2 Corinthians 4.2.
They should preach it experimentally. It is true that none but God can teach them to preach in that way. It is possible to please the curious and the whole-hearted with a dry human harangue. But in order to 'speak a word in season to the weary' there will be need for the teaching which is from above. The speaker must be acquainted with the misery of man by the fall, and his conviction of sin, dying to the law, fleeing to Christ for life and acceptance, and also with the succour of grace and joy of the Holy Ghost; being able to speak to the people the things he has seen and experienced. Isaiah 54.13; 50.4.
Ministers should preach in a practical manner: indeed all the doctrines of the Gospel should be preached so. Things relating to man's salvation should be known and possessed, to benefit him. They never were intended to be discussed and argued as curious points. It is a useless work for a minister merely to please, though it be as a very lovely song of one that hath a pleasant voice, amusing his hearers without bringing them to believe and to act. But let us teach them to do everything which the Lord hath commanded, and exhort them to attend to duties on evangelical principles. Ezekiel 33.32. Matthew 28.19,20.
Ministers should preach in the way of application, speaking to the people, not only concerning them, but also questioning them in such a manner as this, 'Do you see your ruined state, and the value of the Gospel and its treasures? Do you believe the Word of God? Do you receive Christ? Have you experienced the virtues of the Gospel, and imbibed them? Do you bring forth good fruits to God, conducting yourself as becoming the Gospel of Christ'? Titus 2.10-12. Romans 7.4. Galatians 2.19. Philippians 1.27.
Ministers ought to distinguish their hearers, appropriating to each his own portion, thus 'rightly dividing the word of truth,' and separating the precious from the vile; giving their own share to believers, the ungodly, and hypocrites, yea, to the people of God in various circumstances and trials. Preachers should not address any of their hearers as reasonable creatures that are not very sinful. If so, they would be like men beating the air, addressing such persons as are not to be met with. But they should accost their hearers as fallen and lost sinners, totally corrupt, shewing them their misery and the way to escape. They may address other persons as those that had been lost, but now are found; that had been far off, but were made 'nigh by the blood of Christ;' yea, now as in Christ, having received the reconciliation, being born of God. They should show the great happiness of such, and their obligation to set forth the goodness of Him that called them, and to walk as the children of light.
O that every preacher would consider the unspeakable greatness of his work! Then levity, frivolity, and pride would no more appear in them, and the conceit of being great personages would cease. They would exclaim, 'Who is sufficient?' None, we are sure, but those whose sufficiency is of God. 0 that God would be pleased to raise up powerful ministers, each like the angel that flew through the heavens, having the everlasting Gospel.'
5. There is a great necessity that the hearers should consider the nature and end of preaching the Gospel. Without this, they cannot understand how they should hear. It is to be feared that many have but poor ends in going to hear, and an unsuitable and unbecoming manner in hearing the Word. Though there are great deficiences and even wretchedness in ministers, yet, it is painful to say, 'the people love to have it so.' Many 'turn away their ears from the truth, and are turned unto fables.' Many delight in hearing carnal preachers that use 'enticing words, according to man's wisdom.' Jeremiah 5.31. 2 Timothy 4.4. 1 John 4.5. Many go to the house of God as matter of custom, hearing nothing to profit; others come to admire the talents and eloquence of the preacher. Others come from some carnal curiosity; expecting something new and extraordinary. Few come with a view to hear and know 'what the Lord says,' hearing the servant of the Most High declaring the message of his Lord to them. O that God would be pleased in mercy to draw near to us, pouring His Spirit upon us, that His Word may be preached, heard, and received as the Gospel of His grace, and experienced as the 'power of God unto salvation,' by many sinners!

Fron, 1841

Letters 01

Found here
(This from a letter to Mr John Jones at liverpool on the death of a fellow-labourer in 1828)

On the Loss of a Pastor

1. Pray for more of the Lord's gracious presence among you, and a more copious out-pouring of the Holy Spirit upon you. Jesus Christ promised His Spirit to comfort His disciples after His departure from them; and He doubtless can comfort His church upon the loss of a faithful minister.
2. Resolve one with another that all of you in person, family and church, will strive to walk in the paths you were taught, and earnestly encouraged to pursue, by the brother that is fallen asleep in Christ.
3. Persevere and labour to preserve church union among you. 'Let brotherly love continue among you, endeavour to keep the unity of the Spirit in the bond of peace.' Let each resolve, by the help of God's grace, that nothing on his part, either in judgment, words, or conduct, shall be the means of disturbing the peace of the church, or weakening her union. Christ did not pray so earnestly for anything, neither did He seek anything so frequently in His last prayer, as the union of His people, that they might be one. The Apostles, in their letters to the churches, earnestly exhorted them to maintain brotherly love and union, to be of 'the same mind, of the same judgment,' agreeing together, thinking the same thing, and having the same love together; and thus they taught them that this is the way to obtain edification and consolation and the presence of God. He is the God of love and peace. And He dwells where these excellences reign. The union of the church is the true minister's fulness of joy; 'Fulfil my joy by thinking the same thing.' It will be easy to be peaceable if we have grace to be humble and self-denying. The contentious and quarrelsome loves himself more than Christ and His church. He would, for the sake of name and opinion, destroy, as far as his influence goes, the church for which Christ died! I think better things of you.
4. Pray much for growth in spiritual, experimental, and evangelical religion, and for spiritual taste, that you may love the Gospel for its sound doctrines, and not on account of the gifts or delivery of any minister. And endeavour to come to hear the Word as the hungry man comes to the table, to satisfy his craving appetite; not as the glutton at the end of the feast, undecided out of what dish he may eat, but like the little children, desiring the sincere milk of the Word.
5 Let every member of the church be careful as to their expressions, that their conversation be always seasoned with grace, tending to administer grace to the hearer. Real grace governs the tongue: the professor whose tongue is ungovernable, deceives himself. The tongue has injured flourishing churches often. Let us use our tongue for the glory of God.
6 Let the churches be very careful as to their young ones. Let them feed the kids near the Shepherd's tents. Take care of the lambs that belong to Christ's fold. The good Shepherd bears them in His bosom. And the church officers who love Christ are commanded to feed them. One of the signs of the foolish and false shepherds is this, 'Neither shall seek the young one.' Zechariah 11.16. O brethren! care for the young, for out of them God will raise up for you priests and Levites. Some of them will be princes in all your land presently. Now I conclude -but say to the elders (as Israel did to Joshua, in chapter 1.17,18), Pray for me also.

Rhuddlan Fair

This is extracted from a longer article found here.

Like a giant both mentally and physically among the other preachers of Wales stands majestic John Elias, who held vast throngs spell-bound and silent under the solemn thunders of his sermons. In person he was strongly built, handsome and commanding in appearance, and his powerful voice could be heard distinctly at a great distance. He immediately riveted the attention of his congregation, and, as with an electric shock, he roused the people to the highest point of enthusiasm. He possessed the marvellous power of putting dramatic force into his sermons, and in words could vividly portray scenes that aroused admiration or struck terror into the hearts of the people.
In his time, harvest fairs were generally held on Sundays, when people from all parts congregated to buy and sell various kinds of harvest implements, including scythes, sickles, with very often dairy utensils and wooden ware.
One Sunday Rhuddlan fair was crowded by a motley throng. There were noisy booth-keepers shouting their wares - fruit and metheglin sellers clamouring to the country folk - and the makers of wooden ware, of which every kind was represented. There were wooden spoons for use and for ornament, the former being plain and solid, while the latter were intended to go with polished pewter platters and dishes. These spoons were made of box or yew, ornamented with quaint and curious devices, including suns, moons, stars, hearts, darts, and charms. Then there were wooden bowls, ladles, clog-soles, and antique rolling-pins. Beside these were long rows of wooden pails and dairy utensils, with shining ranks of tinware and pewter platters and pots. Sickles and scythes glittered and gleamed in the summer sunshine, together with harvest implements of every description.
Above the hum of voices, the shouting of sellers, and the hoarse jeers and jests of horsedealers, the ballad-singer could be heard singing droll songs that roused the mirth of the people to the highest degree. Loud laughter followed each song, and a deafening roar of applause succeeded each repetition.
When mirth, music, and ribald joke were at their highest pitch, a strong tall man was hardly noticed threading his way through the dense throng. Going right through the fair, he ascended some steps near an inn, and, uncovering his head, began to pray.
At first with trembling voice and tearful accent he acknowledged that the people in the fair were bringing the wrath of God upon their heads, by violating His holy day. He then proceeded to denounce in terror-striking words the desecration of the Sabbath. The solemn thunders of his rhetoric rolled from end to end of the fair; his voice reached the most distant listeners, and in an instant mirth and music, ribald joke and song were hushed, and the whispered words "John Elias" ran from lip to lip of the multitude with the rapidity of lightning.
It was a strange scene.
The silence as of death held the throngs breathless and spell-bound, as John Elias thundered forth his anathemas, and warned them of the wrath to come. He put the people under a spell of abject dread. Some hid their faces in their hands, others allowed the pieces of money to slip out of their grasp, and the sellers of sickles and scythes hid their wares as if the judgment-day was at hand. Towards the close of the grand and eloquent appeal, the people looked around to make sure that fire from heaven was not coming to consume them. The fair was broken up, and the people went quickly and fearfully home. So terribly effective and thrilling was the great preacher's denunciation of the multitude's laxity and sin, that one man imagined his arm, on which he held a sickle, was paralysed. He dared not venture to remove it to the other arm, lest that should also become powerless.
The story of Rhuddlan Fair ran like electricity through the length and breadth of Wales, and from that time the people ceased to hold such gatherings on Sunday, for fear of John Elias.
Those who had the privilege and pleasure of hearing this great preacher, say that he was a profound reasoner and expositor, and could descend from the heights of fiery eloquence to the levels of sublime pathos and tender simplicity.
He was once so moved by another and far humbler preacher than himself, that he felt compelled to acknowledge it.
According to the time-honoured custom of Wales, at all the great religious meetings two ministers are appointed to preach at each service. The lesser preacher takes the precedence, and is followed by the celebrated divine.
Jenkin Harry, a simple and self-taught but much beloved minister, had to preach before John Elias in North Wales. This earnest though uneducated man was one of Nature's teachers, who in unfettered fervour proclaimed the love of God for man. Sometimes, when in the height of solemn enthusiasm, he felt unusually blessed in spirit. This was the case when he preached before John Elias. His soul overflowed with thankfulness for the blessings of God, and in a chanting, almost recitative intonation, he cried aloud and repeatedly, "Gogoniad! Glory, glory be to God!" and added, "We thank Thee, O Lord, for now and then a small cake of comfort in the cold and barren regions of the North!" The sermon was a perfect specimen of those fervent discourses for which the great Welsh preachers have ever been celebrated. These sermons possess an element that is rarely heard in England. It is the "hwyl," without which Welsh oratory is considered imperfect. This Welsh "hwyl," or afflatus, is said to be derived from the breeze-filled sails of a ship; hence people say, "He has the "hwyl" - that is, he is in full sail - he is full of feeling and fire.
When Jenkin Harry ceased, John Elias took his place, and, in touching accents, said his predecessor's sermon was so powerful as to overwhelm him. His pent-up feelings were eloquently expressed in a solemn and fervent "Thank God for the ministry of Jenkin Harry!" That tribute, coming from the greatest Welsh preacher of the day, melted people to tears, and it was only John Elias, and no other, who could have ventured to prolong the service.

Quotation on revival

From here
"True religion does not consist in emotions. The passions of many are excited under sermons, without a change of heart! Others may be changed; their hearts broken, conscience tender, sin hated, self loathed, but perhaps without many tears. There is a great difference in the natural temperament of people, which accounts for the difference in their feelings under the Word preached. I confess that if people are easily moved under natural causes, but immovable and unaffected under sermons, it is a very bad sign..."
1819

Brief Life

This article first appeared in Evangelicals Now and can be found here.

Brief lives: John Elias
Biography

First, let's see the 28-year-old John Elias fighting one of his greatest battles. It is the Battle of Rhuddlan.

It is the late summer of 1802. Unlike South Wales, North Wales is still largely a mission field, and Rhuddlan is playing host to a fair on a Sunday. There are men and women dancing, drinking and revelling. Musicians and singers are everywhere. People have come to Rhuddlan from miles around in the hope of being hired to work in the harvest fields.

The noise is deafening. It is one vast open-air party. Elias had asked a few Christian friends from Denbigh and St. Aseph to meet him at Rhuddlan that Sunday.

On arrival, he stood on the top step of Mrs. Hughes's pub, 'The New Inn'. He and the little group then sang a setting of Psalm 24. Elias read from the Bible. Then he prayed, and as he prayed, tears fell freely down his cheeks.

The din from the fair had lessened by the time another hymn was sung and a group of onlookers started to gather.

Then he announced the text of his sermon, Exodus 34.21: 'Six days thou shalt work, but on the seventh day thou shalt rest; even during the ploughing season and in harvest thou shalt rest.'

Robbing God
During the long, solid exposition of its meaning, the crowd became larger and larger. At the climax of his message, Elias cried out: 'Oh, you robbers, you robbers. You are robbing the Lord. You are robbing my God of his day.' (He had a habit of poking his finger.) People started to shake and didn't know why they were shaking. One man said people looked panic-stricken.

In tears, Elias explained the gospel, offering Christ freely to all who would repent and believe. Another observer said that the effect was like a strong wind flowing across a field of corn - with the crowd being the field of corn.

That one sermon was used by God to sweep hundreds into his kingdom. It also put an end forever to those hiring fairs in Rhuddlan.

In our day, professional actors have said they could produce the same effect as Elias's message. Tudor Jones says of that: 'What a lot of nonsense.' The people converted that day served the Lord for the rest of their lives.

How did he do that?
Elias was no actor and he did not offer churchianity or philosophy. He preached Christ crucified and risen, and God gave the victory.

Now we are not used to such an extensive impact from one open-air message, but John Elias witnessed such scenes regularly throughout his 47-year itinerant ministry.

Elias was born in Abererch in 1774, not all that far from where Butlins is today. He was raised in poverty and taught to be a weaver. His parents were not interested in Christianity, but he was won to Christ through the witness of his grandfather. Those of you who are grandparents take note of that point. When he was 19, he was received into membership of the Calvinistic Methodists, later to be known as the Presbyterian Church of Wales. When he was 20, he was ordained as a Calvinistic Methodist minister. His name until that moment was John Jones. But the fiery army he had joined was full of 'John Joneses', so a wise old elder suggested using a Welsh custom of taking your father's Christian name as a surname. His father was Elias Jones so from then on he became 'John Elias'.

Into the wilderness
In 1799, the 25-year-old minister was asked to leave Caernarvonshire and minister in Anglesey. The Christians of the time looked on Anglesey as a real spiritual wilderness. Certainly the people plundered the wreckage of shattered ships and the illegitimacy rate was high. Elias preached with tremendous fire and was successful far beyond his own expectations. To his surprise, people flocked to hear him. Soon there were visible signs of his ministry. Windmills stopped turning on Sundays. People returned goods pillaged from wrecked ships. And new churches were started. To be accurate, 44 Calvinistic Methodist churches were planted in Anglesey during his ministry. And some of them had very large buildings.

In 1820, he preached at a typical field meeting in Anglesey. By counting two sides of the crowd, one man thought there were 10,000 present; another tried the same thing and worked out 12,000. In 1820, 10,000 was a quarter of the population of Anglesey. Either way, Elias held the crowd. He could certainly be heard a mile away from the platform. He could rivet attention. Hearers lost thoughts of space and time.

Many went pale with fear or had overwhelmingly intense feelings. The only way to explain John Elias is by the power of God.

Did he look special? No; he was 5 foot 10 inches and slim for his height.

Did he believe something unusual? No; he was a five-point Calvinist, so don't tell me Calvinists can't be evangelistic.

His private life was pure. His wife had four children, but only two lived. The girl, by the way, was called Phoebe. He wrote these words about the two who only lived a few hours: 'I am persuaded that they were allowed to flee from the afflictions of this life to everlasting happiness, through the sovereign grace of God, being purified through the blood of the Cross' (page 57 of the Banner book).

Elias was self-educated. You can read his sermons today, as with Whitefield, and wonder how such words shook people to their very foundations. One convert from Holyhead was Dr. Owen Thomas, who ministered in Liverpool among the Welsh Calvinistic Methodists for 26 years until 1891.

Elias was often in Liverpool. The church in Pall Mall had four services in one day, all packed out when he was present. In later life, he was often ill, finally dying from gangrene in 1841. He was 67.

D.J. Stephens

Pulpit eloquence

An example sermon by Elias can be found here on pages 605ff. On 1 John 5:19 it is called The two families and is the 83rd sermon in Henry Clay Fish's History and Repository of Pulpit Eloquence.

This sermon was reproduced back in 1964 in Series XVI (No 5) of From the Inheritance of our fathers.
Also available here.

Revival

This article by Elias is found here.

The word revival means the gracious visitation of God to His people in the ordinances of the gospel and by the outpouring of the Spirit. The results of revival include the bringing to life of that which was spiritually dead and the converting of sinners. In addition, the work of the church (Hab. 3:2), the hearts of God's people (Ps. 85:6), the Spirit's sanctifying work (Isa. 57:15), and the prayers, sermons, and worship of the church are profoundly benefited.
There is no true revival except of God's doing. He 'quickeneth all things' (1 Tim. 6:13, KJV). When the Holy Spirit works in a special way through the ministry of the gospel, then the unregenerate are raised to spiritual life, the sleeping are awakened, backsliders are restored, and lives are renewed and rearranged.
Some false things may pass under the name of revival: excitement unrelated to the fear of God; fear without a clear view of being lost without Christ; decisions apart from the power of spiritual life. Some may make a decision to join a denomination of Christians, yet they remain without the Spirit despite their profession of faith.
In fact, in movements that seek revival, there is a danger of leading people to think that to make a profession of faith is religion enough. Preachers may terrify their audiences instead of enlightening them by showing the danger of being without a profession of faith rather than showing the danger of being without godliness. Such tactics can multiply the numbers of their party without getting people safely transferred from the power of Satan to God.
Some may strive for the benefits of revival in order to justify a ministry that lacks the Spirit or to prove that their methods are right contrary to the assertions of others. However, when God brings revival, He works in recognizable ways.
The false retreat and disappear when the Lord comes. In the brightness of sunshine, candlelight is extinguished. The men who are under His gracious and holy operations are different from all others. They are self-denying, humble men who abhor sin, lament because of it, and loathe themselves because of their own sinfulness. The sovereign grace of God, which alone could save sinners such as themselves, produces a spirit of wonder and praise within their hearts. 'Not unto us but unto Him' is their whole song.
In true revival there is:
A reviving of true doctrine and practice of the truth, an attitude of humility and willing obedience, and deep enjoyment of God.
The conviction and conversion of sinners through Christ as well as crowds of people coming to the church to learn the ways of the Lord.
The glorification of God's grace manifested in the person of Christ and the unity and effectiveness of the body in accomplishing its purpose on earth.
A marked difference in believers who now embrace spiritual disciplines, change their behavior, fill their thoughts and speech with the things of God, and adopt eternal values and priorities. Some will be ready to ask, 'What is the cause of this great change in the behavior of men under the Word as compared with what it was before? Why do they tremble and mourn and rejoice while others do not do so under the same sermons?' However, is it not more reasonable to ask how any of us can read and hear the Word of God without its having any effect upon us? It may be answered:
Because we do not consider that it is the Word of God.
Because we do not believe that they are words about real things, and not falsehoods and fables.
Because we do not understand that they apply to us.

Things visible affect men because they are regarded as real, concrete things, but they behave toward the words of God as they do toward unfounded, false fables. Nevertheless, when the Spirit of God works savingly on men, He applies the truths of the divine Word to their mind and conscience, and they are then seen to be real. They hear God speaking through His Word to them. They appreciate the worth and feel the infinite weight of the things in the Bible. They look on the things that are not seen with new eyes of faith.
When the Spirit of God convicts sinners, they see what the law of God requires of them, and that it threatens them. As they hear about the bad miserable condition of sinners, they see the sinfulness of their own condition, and they hear the sentence of condemnation from the throne of God! Is it not reasonable to fear and mourn? Who shall stand?
In this condition, when they then encounter a Savior and a free salvation solely of grace, how can they but rejoice? Then the things of the Spirit fill their affections. Is it not reasonable for them to love and praise God, delight in His work, and seek to live to His pleasure? It is then that the poorness of earth and of all temporal things will be revealed to them. They see themselves as strangers on the earth. They follow Christ and travel toward a better country, despising the world. When God visits His church, according to His promises, effects follow that make people shout, 'This is the finger of God!'
The church does not feel the need for revival as it should. God alone can make the blessings of a revival to be valued. He has promised, and He will fulfill. Let us pray fervently in faith, expecting the fulfillment of His precious promises. God in His grace can lay bare His arms, grant a true revival, and perform a true reformation. Let us pray without tiring, and let us wait without becoming weary. Oh, let Him hurry, let Him hurry! Amen.

Elias's pestle and mortar

 See this item here.

Elias's seal

This item is found here

Manuscript Sermon

 A sermon in Elias's own hand from April 15, 1820, can be found here.

Article by David W Norris

An article on Elias by David Norris can be found here.

Iain Murray 04

The final part of the article from here

In the latter years of Elias's life there was a noticeable withdrawal of the powerful operations of the Spirit from the land in general. Writing in 1837, he says, "The light, power, and authority, formerly experienced under the preaching of the word, are not known in these days! The ministry neither alarms terrifies, nor disturbs the thousands of ungodly persons who sit under it ... No experimental, thoughtful Christian, can deny but that God has withdrawn Himself from us, as to the particular operations of His Spirit, and its especial manifestations of His Sovereign grace." The explanation Elias gives of this declension illustrates his doctrinal position, and his consciousness that the preservation of the favour of God depended upon their maintenance of the Word in its purity. He believed that nothing so ruined churches or dishonoured God as erroneous teaching - "It is an awful thing to misrepresent God and His mind in His holy word!" "The Lord," he wrote, "hath favoured us, poor Methodists, with the glorious truths of the gospel in their perfection. Alas! errors surround us, and satan, changing himself into an angel of light, sets these pernicious evils before us, as great truths!" These evils, as the following quotation from his diary shows, were the appearance of Arminian errors in Wales in the nineteenth century. "The connexion" (that is, the church, which arose in Wales in the eighteenth century awakening) "was not called Calvinistic Methodists at first, as there was not a body of the Arminian Methodists in the country. But when the Wesleyans came amongst us, it was necessary to add the word Calvinistic, to show the difference. There were, before this, union and concord, in the great things of the gospel, amongst the different denominations of Christians in Wales. The Independents agreed fully with the Methodists in the doctrines of grace. They used to acknowledge the Westminster Catechism, as containing the substance of their doctrine ... All from the least to the greatest, preached very clearly and plainly. The chief subjects of their discourses were these: the fall and total corruption of man; his miserable state under the curse, and the just indignation of God; his total inability to deliver and save himself; free salvation, by the sovereign grace and love of God ..." It was a departure from these truths that caused his deep concern. "The great depth of the fall, and the total depravity of man, and his awful misery, are not exhibited in many sermons in scriptural language, it is not plainly declared that all the human race are by nature, 'the children of wrath,' - that none can save himself - that no one deserves to be rescued, and that none will come to Christ to have life. There are but few ministers that fully show that salvation springs entirely out of the sovereign grace of God."

The Arminian teaching was that Christ has purchased redemption for all, but that the effectual application of that redemption is limited and determined by the will of man. To Elias such teaching involved a denial of the completeness of Christ's work and offices, it led to an underestimation of the effects of the fall upon man, and therefore to correspondingly low views of the necessity of the Spirit's Almighty work in conversion. "I do not know," he writes, "how those that deny the total corruption of the human nature, and that salvation as to its plan, its performance, its application, is of grace only, can be considered as faithful ministers ... Unsound and slight thoughts of the work of the Holy Spirit are entertained by many in these days, and he is grieved thereby. Is there not a want of perceiving the corruption, obstinacy, and spiritual deadness of man, and the consequent necessity of the Almighty Spirit to enlighten and overcome him? He opens the eyes of the blind; subduing the disobedient, making them willing in the day of His power; yea, He even raises up the spiritually dead! It is entirely the work of the Holy Ghost to apply to us the free and gracious salvation, planned by the Father in eternity, and executed by the Son in time. Nothing of ours is wanted to complete it ... Man, under the fall, is as incapable to apply salvation to himself, as to plan and to accomplish it."

No one saw the dangers which threatened the visible church from these errors more clearly than Elias. Towards the end of his life he writes "It is a dark night on the church, the depth of winter, when she is sleepy and ready to die. It is still more awful, if while they are asleep they should think themselves awake, and imagine that they see the sun at midnight! ... The watchmen are not very alert and observant. The multitude of enemies that surround the castle walls, bear deceitful colours; not many of the watchmen know them! They are for opening the gates to many a hostile regiment! Oh let it never be said of the Welsh Calvinistic Methodists, 'Their watchmen are blind.'" He knew of no remedy for such a situation save a restoration of the truth in its purity. "If people are anxious for the favour of God's presence, as the early fathers in the connexion were blessed with, let them take care that they be of the same principles, under the guidance of the same Spirit ... When the Spirit is more fully poured on people, those precious pillars of truth will be raised up out of their dusty holes; then the things of God shall be spoken in 'words taught by the Holy Ghost,' and the corrupt reasonings of men will be silenced by the strong light of divine truth. May the Lord restore a pure lip to the ministers, and may the old paths be sought, where the road is good, and may we walk in it; there is no danger there."

John Elias died on June 8, 1841. Some 10,000 people attended his funeral at Llanfaes in Anglesey, a multitude of solemn feelings possessing their hearts. Writes Morgan, "the thought of seeing him no more till the last day! the day he frequently and seriously dwelt upon in his discourses, with power almost inspired. Oh Mona! Oh Wales! Oh ye multitudes of men, how wilt it be with you, when you will next see that most eminent minister?" 'Remember them,' commands the Apostle, 'who have spoken unto you the word of God: whose faith follow, considering the end of their conversation. Jesus Christ the same yesterday and to-day, and for ever.' Heb. 13: 7-8.

For more on John Elias, see John Elias, Life, Letters and Essays, ISBN 0-85151-1740.

By Iain H. Murray

Iain Murray 03

Part 3 of the article

It is not possible in an article of this size to give a chronological account of Elias's life, but surely enough has been said to cause us seriously to attend to the following questions. Wherein lay the power of this man's ministry? Why has such power departed from us today? What was there in his life and doctrine which led to the great usefulness of his preaching? Where is the contrast between him and us most evident? In an understanding of such questions lies the only hope for the visible church to-day. We can answer them by looking at Elias first in terms of his private life, in reference to his doctrine.
Elias obtained his strength and authority from very close communion with God. "Satan is not afraid of the soldiers," he writes to a fellow minister, "though they are armed - of the knowledge or gifts of any preacher; but he is afraid of the presence of God, the leader of the true army. As the Philistines cried out, 'Woe to us, God is come to the camp.' So a cry would be made in hell, and a great alarm in the regiment of Satan, if God should be pleased to appear among you." Elias was well acquainted with 'appearances' in his own home. His daughter said of him "To live in his family was to a great degree heaven upon earth. I can never forget the light that followed our family worship. And never can I forget the tears I saw on the chair in his study by which he bent on his knees; though nothing was heard, we were well aware that he was pouring out a profusion of tears in his secret prayers. Many times did I observe him coming out from his chamber, like Moses coming down from the mountain, with so much of the image of God upon his countenance that no one could look him in the face."
Sentences like the following recur throughout his letters, and illustrate what was uppermost in his heart - "The ministers of the Gospel are under great necessity of being experimentally acquainted with the work of the Holy Ghost ... Oh, that we might have more of the communion and fellowship of the Holy Ghost!" "O, may each carefully observe that nothing separates or darkens between his soul and God. Cherish a tender conscience, and a broken heart avoid an indifferent spirit, a hard heart, and a sleepy conscience. Press on for more intimate fellowship with God in private" "O, brethren, be not easy without his presence. I often fear that many are now in the churches that know no difference between the hiding and the shining of his countenance. O, be not satisfied with anything instead of him. Let us cry earnestly that we may be made more heavenly continually; we shall be here but a short time." "The greatest loss I feel, is that of the Spirit, and earnestness of secret prayer." "If private prayers were more frequent and earnest, the public ministry would be more effectual." There is room to give only one instance of the remarkable answers which attended Elias's prayers. Once at Carnarvon, he found some mountebanks were corrupting the place with their sinful amusements. On their refusing to desist, Elias in a Chapel meeting prayed to the Lord to put a stop to their proceedings. "Many," says Morgan, "were struck with the fervency, and power of his prayer, as being extraordinary. The next day, awful to relate, three of the players came to an untimely death; the wagon in which they travelled was overturned, and they were killed! Two others, in the act of dancing on the rope, fell and broke their necks!""Elias's character," writes Morgan, "was composed of determination, perseverance, and mental energy, to a high degree ... The character of pious gravity was stamped on all he did. He reflected Christ's image upon the world. He was never known to have cast off the livery of his noble calling upon any occasion. The seriousness of his appearance would repel any disposition in others to levity and frivolity." Owen Jones truly comments, "The strength of his character as a preacher lay in the hold which the great truths of the Gospel had taken upon his own spirit." This was in no small measure due to the high value Elias placed upon study. He never allowed his constant preaching and long itinerant journeys to lessen his deep conviction of the relationship between hard study and powerful preaching. Although he never had any regular schooling, he not only mastered the English language (having been brought up to speak only Welsh), but studied sufficient Greek and Hebrew to he able to consult the original Scriptures. Such writers as John Owen, and Jonathan Edwards were his constant text books; in his letters we find him recommending such Puritans as Brooks and Flavel. Dr. Jenkyn said of Elias "that he had collected more of the Puritan theology into his mind than any man of his age." Reflecting on his early ministry Elias wrote - "I was enabled to persevere day and night at my studies without fatigue and delay. I am now even in my 67th year, learning; and see greater need of knowledge daily." Again he writes "It is not in an easy, careless manner, that we get learning, understanding, and knowledge; no, it must be by labour, industry, and toil. Prov. 2: 3-4. "Those who knew him best," says Morgan, "testified that his sermons cost him many a tear, many an earnest prayer, yea many a sleepless night! His chief delight was in his study, and he would even bring his Bible down with him to his meals."

Iain Murray 02

Part two of the article

Elias's ministry was of an itinerant nature, and even after 1799 when he married and settled at Llanfechell in Anglesey, he continued to visit all parts of the land awakening a dead and sleeping people. The effects which accompanied his preaching are truly indescribable. Though many might come to hear him only out of idle curiosity, "in the twinkling of an eye their souls and spirits were absorbed with greater things. Trifles vanished; great realities appeared; God became great, and Jesus Christ and His precious blood; and they left the meeting in an agonising struggle for their own salvation." At Denbigh in 1800 when many assembled in the open air to hear him, such a real dread of punishment and hell fire fell upon the people that many screamed in despair. In 1802 Elias visited Rhuddlan, one of the strongholds of Satan, where thousands attended Sunday fairs-scenes of riot, revelry, and all manner of evil. On one such Sunday afternoon Elias and a party of believers took up their stand outside the New Inn. The sound of fiddling and dancing from the taverns was loud in their ears, and there were some hundreds of pleasure bent people before him. Elias gave out Psalm 24 to be sung, then prayed in such a manner that awe and dread took possession of the dense throng. The din of the fair was gone when he read his text, Exod. 34: 21, "Six days thou shalt work, but on the seventh day thou shalt rest; in spring time and in harvest thou shalt rest." After expounding the verse, he showed from Scripture how God visited Sabbath breakers with punishment. He answered any excuse which might arise in their minds. Then he cried to the people with all his might, with his arm lifted up and tears flowing down his face: "Oh robbers, Oh robbers, Oh thieves! Alas! stealing the day of the Lord! What! robbing my Lord of His day! Oh robbers, the most vile and abominable." These words shook the people like the shock of an earthquake; they were filled with fear; many said after the sermon was over that they would not for the world go there again. It put a complete end to these, fairs. Rarely has the power of the world to come been so present in a man's preaching as it was in that of Elias. People listened to him "as men that were going to the judgment Day." He would at times suddenly say, "Stop! Silence! What are they saying in heaven on the subject?" Or he would exclaim, "Stop! Silence! What do they say in hell on this awful subject? Consider the shortness of time, and the approach of eternity. Everything will be over with us here below very soon, and we shall be in an eternal world before long."
No ministers of the Gospel in Wales at this time doubted that "the fear of the Lord is the beginning of wisdom," and they lived under the impression, that, "it is a fearful thing to fall into the hands of the living God." The famous incident of Michael Roberts at Llanidloes in 1819, demonstrates the effects which followed this manner of preaching by others besides Elias. Roberts, on arriving at this place the evening before he was due to preach, was deeply stirred in his spirit by beholding the evident marks of ungodliness in the speech and actions of the inhabitants. "After going into his house for the night," reports Owen Jones, "he could eat nothing: and during the whole of the night he slept none at all, but wrestled with God in prayer; nor could he take anything to eat the following morning. The service was to be at ten O'clock before the Red Lion Hotel. As it was an Association, there were a great many people present from all parts of Montgomeryshire. His text was Ps 1: 5, "Therefore the ungodly shall not stand in the judgment." He described the judgment with such vividness that a great solemnity came over the whole multitude. He described the ungodly losing the trial, and unable to "stand". He described them as overwhelmed with extreme despair, the pallor of death on their faces, and their knees trembling. The preacher turned to the judge, and said: "O, mighty Jesus! withhold Thine hand; say not a word more unto them; they are already in the agony of death; they are already overwhelmed." The reply was: "No; I have one word yet more to say to them; and that word I must say to them; after that-not another for ever! And this is it: DEPART FROM ME, YE CURSED, INTO EVERLASTING FIRE!" ... Some hundreds of ungodly men were immediately cast into the condition of the jailer of Philippi after the earthquake ... Some had forgotten altogether where they stood, some swooned and fell down, some wept, many were stricken with the paralysis of guilt, and others seized with the pangs of despair. After Michael Roberts had finished, Ebenezer Morris, one of the greatest preachers of his day, was unable to fix the attention of the people; he finished, after a few minutes, and the service was closed."
But although they considered that the greatness, purity, and justice of God in punishing sin was to come first in preaching the Gospel, they were equally instrumental in declaring the all sufficiency and excellence of Christ in an overwhelming manner to needy sinners. More was accomplished then by single sermons than is accomplished in years of preaching to-day! Once Elias was called to preach at Pwllheli where the state of religion was known to be very low and discouraging. "A great spiritual darkness and lethargy had prevailed there for upwards of 10 years," writes Morgan. "Elias was greatly moved, when he rose up to preach, and took those words for his text, 'Let God arise, let his enemies be scattered.' Ps 78: 1. The truths delivered by him then, had, under God's blessing, the most happy and astonishing effect; many of the people fell down to the ground in great terror, crying for mercy. It is said that no less than 2,500 persons were added to the church in Carnarvonshire that year, in consequence of the powerful impetus which was given by that extraordinary sermon."
It was in Anglesey itself that the effects of Elias's preaching were most visible. "Awful indeed was the state of things there, and evil beyond expression," writes Morgan. Drunkenness, fighting, smuggling, and adultery were prevalent. The societies of believers were few and small. Within a short time the whole island was transformed, these sins became uncommon; smuggling was done away with; those who had plundered wrecked vessels took their booty back to the sea shore; horse racing and play acting were given up; owners of windmills stopped them on the Sabbath day; and within 40 years 44 chapels were built, and filled with congregations.
Very high views of church membership were held in these times, and Elias tell us that such questions as the following were to be put to professed converts. "(1) Have I been brought to see and consider the greatness and infinite purity of God, before whom I am, at all times? (2) Have I seen that I am a responsible creature, bound to give an account of my thoughts, words, and actions? (3) Have I believed that I fell awfully in Adam? Have I seen myself an enemy of God, and that I deserve the wrath of God to all eternity on its account? (4) Have I discovered the value of Christ as a Saviour to lost sinners? Is He precious to my soul, and is He in my estimation altogether lovely? (5) Does my soul desire to know Him more, and to love Him better, to enjoy more of His fellowship, and to be more conformable to His image?"

Iain Murray 01

This is the first part of an article found here.

JOHN ELIAS 1774 - 1841

There have been men who made the most profound impression upon their own generation, yet whose very names are well-nigh forgotten by posterity. Man "fleeth as a shadow and continueth not, and another generation takes his place upon the stage of life. Such is the shortness of life that few find time to obey that Scriptural command - 'Inquire, I pray thee, of the former age ... Shall not they teach thee, and tell thee?' (Job. 8: 8-10). As a result those glorious works which God wrought among their forefathers are unknown, and the lessons they ought to have learned from them wholly lost. One cannot consider the life of John Elias without being sadly persuaded that such observations are true. Though he died only some hundred and sixteen years ago, though his preaching was attended by such evidences of Divine power as have not often been seen in these British Isles-promoting a great awakening in North Wales-though his influence as a minister of Christ in his own day was second to none, yet the fact is that his life is now neither known nor remembered by the vast majority.

John Elias was born near Pwllheli, Carnarvonshire, on March 6, 1774. His parents were not religious, but under the hand of his godly grandfather he was brought to fear God at a tender age. By the age of seven he had read through the Bible from Genesis to the middle of Jeremiah. Soon after when his aged grandfather was unable to walk with his grandson on Sabbath days to hear the breaching of the Methodists, the young boy would continue to walk without a guide or friend upwards of ten miles to hear the Word of God. His distress at his parents' failure to observe God's commands caused him to weep much, and at length prevailed upon them to hold family worship. Though between the age of fourteen and sixteen (Elias tells us) he experienced great inward conflict "there was a strong inclination to become light and trifling like my contemporaries" - yet these serious impressions did not leave him, and the concerns of his soul remained the one thing needful in his mind. From his earliest days he had heard stories of the great work of God in South Wales and of the revivals which had occurred under the preaching of Howell Harris and Daniel Rowlands. The former Elias could never hear for he had died in 1773, but Rowlands in his old age, was still preaching with great power at Llangeitho. As soon as he felt strong enough for the walk of 80 miles Elias was determined to journey south to Llangeitho. But one Sabbath morning, in his seventeenth year, upon going to church in Pwllheli he was overwhelmed with the mournful tidings of Mr. Rowlands' death. Little did Elias realise at this time that he himself was to be in the north what Rowlands had been in the south!

North Wales at this time was a scene of spiritual darkness. The Established Church was dead, and the people were given over to all manner of ungodliness. When Harris had preached in the north in 1741 he had very nearly lost his life. But there were some in the north who had been converted under Rowlands or Harris and who began to form Methodist societies as in the south. Their leader was Thomas Charles who settled at Bala in 1783. God's time to favour them was about to come. In 1791 a great awakening occurred at Bala. Charles writing in that year says - "We have had a very great, powerful, and glorious out pouring of the Spirit on the people in general. Scores of the wildest and most inconsiderate of young people of both sexes, have been awakened. Their convictions have been very clear and powerful . . . divine truths have their own infinite weight and importance on the minds of the people . . . at one time there were but very few who had not felt awful impressions on their minds, producing foreboding fears respecting their future existence in another world." The following year Elias, now eighteen joined a large company of young people who were to attend the Association meeting at Bala. (These Associations were regular meetings among the Welsh Methodists, when believers gathered to be addressed by several ministers). As they walked to Bala, a distance of 40 miles, Elias says their time was filled with praise or discourse concerning the Bible or sermons. "They were indeed most anxious for the unspeakable favour of meeting with God. When we came there we observed crowds from different places, meeting together, and the whole multitude, appearing as persons of one mind, and engaged in the same important business . . . God owned the preaching in an extraordinary manner, making his servants like a flame of fire. The saving operations of the Spirit were most clear and powerful on the people; and the divine glory rested on them ... I had such delight and pleasure in the fellowship of these godly people that I could not live separate from them. I determined to join them."

It was about this time that Elias was brought to a state of peace in his own soul, and he began to be burdened towards the work of the ministry. In 1793 Thomas Charles wrote, "A very general awakening now prevails through the greatest part of the county of Caernarvon." At Christmas 1794, the monthly presbytery meeting in Carnarvonshire received John Elias a preacher. "Brethren," said an old minister "when I am in the dust this young lad will be a great man" Never was the ministry undertaken with more gravity and solemnity. Apart from one or two Puritan works he had read few books, but, says Morgan, his biographer, "he was so well acquainted with the chief subjects in every chapter in the Bible from the beginning to the end, that he could easily make use of them on any occasion." On Elias's first appearance as a minister at an Association meeting he opened in prayer, the effect of which was, says one who was present, that "all around me were in tears as well as myself; indeed we trembled as if we were going to appear before the judgment seat of Christ." It made a deeper impression than all the sermons they were to hear at that Association. After he had preached a few times the rumour travelled the country that a great servant of God had been raised. At one church, where he was sent to preach in the place of another, because of his youthful appearance the members felt doubtful at first whether they would allow him to preach "but before the sermon was over he appeared unto them as a seraph come from heaven."