John Elias once, in conversation with the late Rev. Matthew Wilks, when a Welsh minister was about engaging to deliver the annual missionary sermon, at Surrey Chapel, London, and when consulting about the manner of its delivery, whether it should be read frоm notes or spoken from memory, when Mr. Wilks intimated that he might adopt either, but, by all means, he recommended him to give "as much Welsh fire as was possible." To this remark Mr. Elias replied, "Fire cannot be carried in paper!" This he knew well from his own experience and practice.
31 Jan 2008
On hymn singing
This is an English translation from Edward Morgan of Elias's preface to a book of hymns by Richard Jones Wern that he edited.
Dear Reader
Here is a portion that one of Christ's servants, now in heaven, has left thee. It may be a great inheritance, not only to thee, but also to the Welsh nation for ages. The author served his generation laboriously and faithfully during his life, and he left these godly songs as testamentary gifts for them to enjoy after him.
The work shews the disposition and habit of the author's mind, that he lived near to the Lord, and that his meditations were often engaged with spiritual and eternal things. There are some excellences in poetry that exalt it in some respect above prose composition. It is well adapted to set forth the flights of the mind in meditation, especially on things that engage the affections. Poetical compositions on substantial and useful subjects are profitable to the reader. They are likely to impress the mind and affections, and to cleave to, and remain in the memory. A great portion of the holy Scriptures was composed in a poetical form; which proves that it is proper to compose observations and meditations on parts of of Scripture in the same way, if we take care that they are according to the analogy of faith, and that their tendency is evangelical and godly.
Many of these hymns now presented to the reader are worthy to be sung in divine worship, both public and private. Though we have abundance of godly songs in our language already, yet there is plenty of room for these too. The subjects of praise are so numerous, and the circumstances and experiences of Christians are so various, that it is very desirable to have a variety of spiritual songs, containing words of praise suitable to various subjects and circumstances. This book contains hymns and songs on many subjects, and explanations of many parts of Holy Scripture; it suits the experience of the Christian, in various circumstances - afflictions or deliverances. We find herein songs on various subjects -on God and his perfections; on creation, providence, and salvation; Christ in his person, offices, humiliation, adn exaltation; the Holy Spirit in his work of applying salvation, his grace and gifts in his saints.
I hope tht this book will, under the blessing of God, be of great benefit to the nation for generations; and that many will have joy and edification and God the glory due to his name, by the singing of the excellent hymns contained in this volume. It is the particular duty of every Christian to sing praises to God. It is likely that there is more singing of psalms and hymns in our country in these days than ever there was before. But every one ought to examine himself whether he praises God by singing.
We ought to attend to three things in singing - the tune, the words, and the state of our minds.
The work shews the disposition and habit of the author's mind, that he lived near to the Lord, and that his meditations were often engaged with spiritual and eternal things. There are some excellences in poetry that exalt it in some respect above prose composition. It is well adapted to set forth the flights of the mind in meditation, especially on things that engage the affections. Poetical compositions on substantial and useful subjects are profitable to the reader. They are likely to impress the mind and affections, and to cleave to, and remain in the memory. A great portion of the holy Scriptures was composed in a poetical form; which proves that it is proper to compose observations and meditations on parts of of Scripture in the same way, if we take care that they are according to the analogy of faith, and that their tendency is evangelical and godly.
Many of these hymns now presented to the reader are worthy to be sung in divine worship, both public and private. Though we have abundance of godly songs in our language already, yet there is plenty of room for these too. The subjects of praise are so numerous, and the circumstances and experiences of Christians are so various, that it is very desirable to have a variety of spiritual songs, containing words of praise suitable to various subjects and circumstances. This book contains hymns and songs on many subjects, and explanations of many parts of Holy Scripture; it suits the experience of the Christian, in various circumstances - afflictions or deliverances. We find herein songs on various subjects -on God and his perfections; on creation, providence, and salvation; Christ in his person, offices, humiliation, adn exaltation; the Holy Spirit in his work of applying salvation, his grace and gifts in his saints.
I hope tht this book will, under the blessing of God, be of great benefit to the nation for generations; and that many will have joy and edification and God the glory due to his name, by the singing of the excellent hymns contained in this volume. It is the particular duty of every Christian to sing praises to God. It is likely that there is more singing of psalms and hymns in our country in these days than ever there was before. But every one ought to examine himself whether he praises God by singing.
We ought to attend to three things in singing - the tune, the words, and the state of our minds.
(1) The tune, and the proper manner of harmonious singing. In order to sing in unison, and with melody in a congregation, tunes and a proper manner of managing the voice ought to be acquired. We should, in order to sing the praises of God, choose those tunes which are the most suitable to cherish sober and devotional dispositions in the mind, and engage all the powers of the soul. The praise is not contained in the voice and tunes, yet both ought to be adapted to the service of God.
(2) The words of praise; we cannot sing the praises of God in every kind of words. The expression employed to set forth love, reverence, and gratitude to God, which animate the soul, ought to be proper and suitable. The words we use in singing to God's glory, whether in the form of psalms, hymns, or spiritual songs, should be all according to the analogy of faith,agreeing fully with the Word of God; and those who sing the praises of God, ought, at least, to consider and understand the words they sing.
(3) The state of our minds in singing - 'Singing with the Spirit', 'singing and making melody in your hearts to the Lord'. It is as necessary to sing to the glory of God, in spirit and truth, as in performing any other part of God's service.
It is evident that the respected author of these hymns lived much in meditation on the subjects of which he sang so delightfully, He is now in heaven, understanding and enjoying those things in a manner we cannot now fully apprehend. May those that read or sing these hymns be led to live more with their affections and meditations on spiritual things, and then they will not, in death, be separated from the subjects of their affections and meditations.
Let us think and sing in the words and take care that the disposition of the mind be suitable to the tenor of the words that the expressions may set forth the melody that is through grace in our hearts to the Lord.
It is evident that the respected author of these hymns lived much in meditation on the subjects of which he sang so delightfully, He is now in heaven, understanding and enjoying those things in a manner we cannot now fully apprehend. May those that read or sing these hymns be led to live more with their affections and meditations on spiritual things, and then they will not, in death, be separated from the subjects of their affections and meditations.
Let us think and sing in the words and take care that the disposition of the mind be suitable to the tenor of the words that the expressions may set forth the melody that is through grace in our hearts to the Lord.
27 Jan 2008
Wikipedia
This article is based on the Wikipedia one.
John Elias was a Christian preacher in Wales in the first half of the 19th Century, as part of the Welsh Methodist revival. His preaching was noted as being exceptionally powerful, "as if talking fire down from heaven". On one occasion it is said he preached to a crowd of 10,000 people. He was a strict High-Calvinist. He came to be known as Y Pab Methodistaidd (The Methodist Pope) because of his forthright views. Despite wide interests, he was a religious conservative opposed to all forms of political radicalism or the popular idea that "the voice of the people was the voice of God".
Brief biography
John Elias was born at Abererch near Pwllheli on May 6, 1774 as John Jones.
For much of his early life he was brought up by his grandfather, and possessed the rare ability at the time to read both Welsh and English from an early age. He was able to read the Welsh Bible when 4 or 5. On Sundays they attended the parish church in the morning, and in the afternoon they would walk long distances together in order to hear Methodist preachers.
The religious impressions of his younger days were deepened by a visit to an association meeting in Bala in 1792. The preaching there persuaded Elias to pursue the things of God. He left home and stayed with Griffith Jones at Penmorfa, Caernarvon, a weaver by trade and also a local preacher. Some weeks before being received into church-fellowship, he conducted family prayers during the absence from home of his master. The news of this spread abroad and caused a stir in the religious circles of the neighbourhood. They marvelled that he should pray in public. Griffith Jones commented "His penetration and importunity in his prayers made us all marvel greatly."
"A day to remember," he wrote, "was that one day - Christmas Day in the year 1794 - when I was received a member of the Monthly Meeting, and permission was given me to preach the Gospel of Christ. I was then only twenty years and six months old, and only one year and three months old as professor of religion."
John Elias was born at Abererch near Pwllheli on May 6, 1774 as John Jones.
For much of his early life he was brought up by his grandfather, and possessed the rare ability at the time to read both Welsh and English from an early age. He was able to read the Welsh Bible when 4 or 5. On Sundays they attended the parish church in the morning, and in the afternoon they would walk long distances together in order to hear Methodist preachers.
The religious impressions of his younger days were deepened by a visit to an association meeting in Bala in 1792. The preaching there persuaded Elias to pursue the things of God. He left home and stayed with Griffith Jones at Penmorfa, Caernarvon, a weaver by trade and also a local preacher. Some weeks before being received into church-fellowship, he conducted family prayers during the absence from home of his master. The news of this spread abroad and caused a stir in the religious circles of the neighbourhood. They marvelled that he should pray in public. Griffith Jones commented "His penetration and importunity in his prayers made us all marvel greatly."
"A day to remember," he wrote, "was that one day - Christmas Day in the year 1794 - when I was received a member of the Monthly Meeting, and permission was given me to preach the Gospel of Christ. I was then only twenty years and six months old, and only one year and three months old as professor of religion."
His progress as a preacher was very rapid. He proved himself to be a gifted young man, a born speaker. His passion also for work was intense. With all his might he laboured night and day in order to make amends for what was lacking in former days.
He was received into the Caernarvonshire Presbytery of the Welsh Calvinistic Methodists at Christmas 1794.
Soon after New Year's Day 1799 he moved to Anglesey. On February 22 he married Elizabeth, daughter of Richard Broadhead of Llanbadrig, Anglesey. The couple were happy, loving and deeply sympathetic with one another, they enjoyed a life of sweet companionship for over 29 years, until her death on April 2, 1828. They had four children. Two died in infancy; two survived their father.
In 1830 following his second marriage he moved to Llangefni, where he lived until the day of his death, June 8, 1841. He is buried at Llanfaes Churchyard. A celebrated clergyman of the Church of England wrote in his diary,
He was received into the Caernarvonshire Presbytery of the Welsh Calvinistic Methodists at Christmas 1794.
Soon after New Year's Day 1799 he moved to Anglesey. On February 22 he married Elizabeth, daughter of Richard Broadhead of Llanbadrig, Anglesey. The couple were happy, loving and deeply sympathetic with one another, they enjoyed a life of sweet companionship for over 29 years, until her death on April 2, 1828. They had four children. Two died in infancy; two survived their father.
In 1830 following his second marriage he moved to Llangefni, where he lived until the day of his death, June 8, 1841. He is buried at Llanfaes Churchyard. A celebrated clergyman of the Church of England wrote in his diary,
"To-day, June 15, was buried the greatest preacher in Wales, and, perhaps, the greatest in the kingdom. May the Lord have mercy upon his church, and favour her again with such a minister as Elias was, like a flaming seraph in the pulpit." Some 10,000 are estimated to have attended his funeral.
Writings
John Elias was the author of numerous works in Welsh, all on theological themes. He contributed regularly to the early Calvinistic Methodist periodical Y Drysorfa and wrote an autobiography, which was published long after his death. His most influential works in his day were Traethawd ar y Saboth (1804) and Golygiad Ysgrythurol ar Gyfiawnhad Pechadur (1821). See here.
Bibliography
Edward Morgan (1973). John Elias - life, letters and essays. Banner of Truth Trust, Edinburgh. ISBN 0-85151-174-0.
Nigel Clifford (1994). Christian Preachers. Evangelical Press of Wales. ISBN 1-85049-114-3.
John Elias was the author of numerous works in Welsh, all on theological themes. He contributed regularly to the early Calvinistic Methodist periodical Y Drysorfa and wrote an autobiography, which was published long after his death. His most influential works in his day were Traethawd ar y Saboth (1804) and Golygiad Ysgrythurol ar Gyfiawnhad Pechadur (1821). See here.
Bibliography
Edward Morgan (1973). John Elias - life, letters and essays. Banner of Truth Trust, Edinburgh. ISBN 0-85151-174-0.
Nigel Clifford (1994). Christian Preachers. Evangelical Press of Wales. ISBN 1-85049-114-3.
R. Tudor Jones (1975). John Elias: Prince among Preachers. Bridgend.
John Elias (2006). in Owen Milton: The Experimental Knowledge of Christ and Additional Sermons of John Elias (1774–1841), Iain Murray, Reformation Heritage Books. ISBN 1-89277-777-0. — includes a biographical introduction by Iain Murray
John Elias (2006). in Owen Milton: The Experimental Knowledge of Christ and Additional Sermons of John Elias (1774–1841), Iain Murray, Reformation Heritage Books. ISBN 1-89277-777-0. — includes a biographical introduction by Iain Murray
7 Jan 2008
Epitaph
This is Elias's epitah as recorded on p 184 of the Banner edition of his Life and Letters. Edward Morgan says it was composed by Rev T Phillips as requested by Mrs Elias.
IN THIS SACRED SPOT
are deposited, at his own request,
the remains of
THE REVEREND JOHN ELIAS
late of Llangefni in this county,
who, during the long period of forty-seven years,
laboured with singular diligence and success
as a minister of the Gospel,
in connection with the Calvinistic Methodists.
He was a Christian of the highest order,
an ‘Israelite indeed in whom was no guile.’
in the several relations of life,
he was upright, friendly, and affectionate.
Endowed with extraordinary graces and gifts,
he became, among his own countrymen,
the most attractive preacher of his day.
Institutions aiming at the promotion of religious
or charitable objects,
found in him a powerful advocate.
But his highest distinction was
the holy influence diffused by his character and spirit,
wherever he came.
Zealous for truth in doctrine, and purity in life,
he fought ‘the good fight of faith,’
seeking not his own honour, but the good of souls,
and resting all his hope on the cross of Christ;
in this hope
he finally triumphed over death,
and slept in Jesus,
on the eighth day of June, 1841;
in the sixty-eighth year of his age.
are deposited, at his own request,
the remains of
THE REVEREND JOHN ELIAS
late of Llangefni in this county,
who, during the long period of forty-seven years,
laboured with singular diligence and success
as a minister of the Gospel,
in connection with the Calvinistic Methodists.
He was a Christian of the highest order,
an ‘Israelite indeed in whom was no guile.’
in the several relations of life,
he was upright, friendly, and affectionate.
Endowed with extraordinary graces and gifts,
he became, among his own countrymen,
the most attractive preacher of his day.
Institutions aiming at the promotion of religious
or charitable objects,
found in him a powerful advocate.
But his highest distinction was
the holy influence diffused by his character and spirit,
wherever he came.
Zealous for truth in doctrine, and purity in life,
he fought ‘the good fight of faith,’
seeking not his own honour, but the good of souls,
and resting all his hope on the cross of Christ;
in this hope
he finally triumphed over death,
and slept in Jesus,
on the eighth day of June, 1841;
in the sixty-eighth year of his age.
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