Welsh Calvinistic Methodists

The work of God in Mid-Wales in the mid-1700's had a transformative impact throughout Wales, with spiritual repercussions through England and even to America, through the powerful preaching of George Whitfield and the great Jonathan Edwards. What began in Mid-Wales, initiated under God immense revivals, spoken of to this day with astonished amazement.

In Wales the three leading figures in this movement were the Calvinistic Methodists: William Williams, Daniel Rowland and Howell Harris. The work God accomplished through the lives of these men centred around Talgarth, Tregaron and Llandovery, the heart of Mid-Wales.

William Williams Pantycelyn (1717–1791)

William Williams, known simply as 'Williams' or 'Pantycelyn', the name of the farm he owned. The farm is owned still by the same Williams family. Invited to enter the farm house, I was told the Grandfather clock, standing as tall and upright as Williams himself, hadn't been moved from the place it occupied when Williams would return after long rides on horse-back from his preaching expeditions, shaking the rain from his cloak, removing his boots and settling down, to write a hymn that had come to him as he journeyed over the 'gloomy hills' and Black Mountains.

'Pentycelyn' is regarded as the greatest of Welsh hymn writers and one of the nation's finest poets. More importantly, he was a key figure in the 18th-century Welsh Calvinistic Methodist revival. Born in the family home, just outside Landovery, he studied medicine but turned to a preaching ministry after his conversion under the preaching of Howell Harris.

Travelling to his home by horse, Williams passed through Talgarth, skirting around the parish church. It was known that after the service finished, Howell Harris would call the congregation together in the graveyard and standing in the porch or on a gravestone, would preach with soul shattering power. Williams knew of this and decided to stand at the back of the crowd and heckle. But his heckling spirit died within him and a new song of light and life surged through his soul and mind. His medical studies were terminated and he became a preacher, hymnwriter and a 'Mr-Valiant-for-Truth' until his dying day.

He was persuaded to enter the Established Church and was ordained deacon in 1740. For three years he ministered in Llanddwei-Abergwesyn and Llanwrtyd. His congregations were small, ignorant, unresponsive and missed the 'day of their visitation'. In the little church at Llanwrtyd, sitting in a wide valley surrounded by rolling hills, hangs a large picture of William Williams; his calm countenance, seemingly lost already in the contemplation of 'things above'. At this time he was summoned to the Bishop's Court, and later would tell with humour how he was accused of nineteen 'sins', such as not making the sign of the Cross, not reading the whole of the Prayer Book service and so forth!

The Bishop refused to give him full ordination, because Williams refused to 'stay put' in those two parishes, but, encouraged by George Whitfield, travelled far and wide preaching in fields and villages throughout Mid-Wales. During his life it is reliably estimated that he rode some 100,000 miles to preach the gospel and teach the Word of God throughout Wales.

Few of his very many hymns are in English, but they are well-known and loved; many reflect the idea of journeying, no doubt because their spark was first struck as he travelled his way through the Welsh hills and valleys.

Daniel Rowland (1713–1790)

Daniel Rowland was probably the leading preacher among these three men. But some who had heard both Rowland and Williams found it difficult to make a choice between the two. His father and brother were renowned preachers and Daniel was determined to be a more popular preacher than either. He would mix his Sunday morning reading of Scripture in the parish church with sport and games in the afternoon; he enjoyed his afternoons more than his mornings!

He heard of a preacher, living not far away, who attracted considerable numbers to his sermons. Wanting to know the secret of the man's success, it was suggested that it was due to the way he 'thundered'. Rowland decided that 'thundering' was thing! So he became a 'thunderer'. He had the lungs to roar! He thundered and roared-out the Law of God, the sins of his hearers, and their certain damnation. His congregation grew. And grew. Then grace whispered into his soul. He realised he didn't believe what he preached. It was mere dramatics. He was wisely counselled: 'Preach it until you feel it!' He did. And he did. Then his preaching was transformed. For, though still preaching the Law, with thunder in his voice, he also preached the gospel of grace that saves the worst of sinners and transforms them into children of Light.

Then revival visited Langeitho, just north of Tregaron; where Rowland preached for 53 years. Hundreds walked for days to hear Daniel Roland. And countless hearers had the doors of their souls beaten out to let in the Prince of light. The service would begin; the pulpit empty. Maybe half-way through the opening part of the service, a small door at the back of the small pulpit would open and the tall, imposing figure with an even more imposing face, would enter the pulpit. The sermon would begin tentatively, quietly and unremarkably. Gradually his voice would gather strength; now the crowds, on both sides of the chapel, peering through the windows, could hear this latter-day apostle. Then, caught-up in the wonderful things of God, with an open Bible before him, Roland was translated to a different place, an elevated place, filled with light and life and love and glory. And so were many of his hearers. The singing would echo and re-echo through the tiny village until it harmonised with the hosts above. What tiny, insignificant, obscure places God choose for this great works: Talgarth, Langeitho, Landovery.

A wise old man, who had heard both Whitefield and Rowland preach, was asked by a friend as to the respective excellencies of these two mighty men. Whitefield, he thought, might have had the greater power in arresting and alarming the unconverted, but Rowland excelled him in building up and comforting the children of God. His sermons were exact in method, full of matter, and impressive with edge and point. Once heard, they were graven for life upon the soul.

On his last Sabbath day that he addressed his people, 'I am almost leaving, and am on the point of being taken from you. I am not tired of the work, but in it. I believe that my heavenly Father will soon release me from my labours and bring me to my everlasting rest, but I hope He will continue His gracious presence with you after I am gone.'

It will be impossible, at this distance in time, to gain any impression of Roland's preaching from his written sermons. But two facts are obvious; firstly, Roland's boldness in attacking ungodliness in the church; and, secondly, how little things have changed in 300 years in Wales and beyond.

Howell Harris (1714–1773)

Howell Harris was the fire-brand of the three; a difficult, cankerous, opinionated man; ready to fall out with colleagues as often as falling in with friends. But, for all his personal foibles, he was mightily used of God – who can make a Paul out of a Saul of Tarsus and a butterfly out of a caterpillar.

Born on January 23, 1714, in Trefeca; Howell Harris was raised in a religious household. He initially intended to join the Anglican priesthood, but his life changed dramatically in 1735, after his powerful conversion while taking communion. This spiritual awakening convinced him of the need for personal salvation and led him to dedicate his life to preaching.

His conversion was as remarkable as any conversion. He was converted through words spoken by a faithful minister at communion. In the 'Exhortation', the minister pressed home the truth: 'You plead unworthiness to come to Holy Communion. Then if you are not fit to come to this table, you are not fit to come to church, not fit to live, not fit to die'. The words struck Harris in his heart and soul. He searched to be fit. And in time found all the fitness he would ever need in Christ. In 1735, he began preaching throughout Wales, emphasizing personal piety and a direct faith in God and devotion to his Word.

Harris began preaching informally, often in open fields and homes, as the Established Church did not approve of his enthusiastic style. His powerful sermons attracted large crowds, and he travelled extensively across Wales, experiencing scattered revivals. He became a close associate of Daniel Rowland, George Whitefield, the Wesley brothers, John Fletcher (of Madeley, Shropshire), Lady Huntingdon and William Williams.

His erratic enthusiasm often brought him into conflict, not only with the Anglican Church, but with others in his closer circle; he broke friendship with Daniel Rowland, only to be reconciled late in life.

Harris formed communities of believers; seeming to favour the idea of communal life – if he set the agenda! By 1752, he withdrew from itinerant preaching and focused on creating a religious community at Trefeca.

Harris resumed preaching in the 1760s and continued until his death in 1773. His contributions helped lay the foundation for Welsh Calvinistic Methodism, which later became an independent movement. The Trefeca community he founded remains significant in Welsh religious history.

Harris's life was characterised by intense religious commitment, social influence, and a lasting impact on Welsh spirituality.

He formed Teulu Trefeca (the Trefeca Family), to assist in living a disciplined Christian life. From this the Trefeca House emerged, sponsored by Lady Huntingdon. This remarkable establishment, just beyond Talgarth, still seems holds traces of that bygone but unforgettable moment, when Mid-Wales became an outpost of the Celestial City.

These three men—Williams, Rowland and Harris—were instrumental in the Welsh Methodist Revival, which transformed religious life in Wales, reverberated far beyond and still echoes through our hills and valleys.