# Dictionary of National Biography, 1885-1900/Rowlands, Daniel

​ROWLANDS, DANIEL (1713–1790), Welsh methodist, born at Pantybeudy, in the parish of Nantcwnlle, Cardiganshire, in 1713, was the second son of the Rev. Daniel Rowlands, rector of Llangeitho and Nantcwnlle, and Janet his wife. He was educated at Hereford grammar school, but did not proceed to a university course, possibly because of the death of his father in 1731, when his elder brother, John (d. 1760), succeeded to the living. At the age of twenty he became his brother's curate. He was ordained deacon on 10 March 1733, and priest on 31 Aug. 1735. About 1735 a sermon he heard by Griffith Jones of Llanddowror, and the influence of a neighbouring independent minister, Philip Pugh of Llwynpiod, made a deep impression upon him, and he began to preach with remarkable eloquence and power. It is said that he showed a tendency to confine himself to such topics as judgment, sin, the law and death, until he was led by Pugh's counsel to deal with less sombre themes. He became about this time curate of Ystrad Ffin, Carmarthenshire, in addition to his former charge, and was soon widely known as a preacher. Howel Harris [q. v.] had begun to ‘exhort’ about the time that Rowlands entered upon his new career, but the two knew nothing of each other's work until Harris chanced to hear Rowlands in Defynog church (Breconshire) in 1737, and forthwith sought his friendship. Their association led to the foundation of Welsh Calvinistic methodism. There had hitherto been nothing exceptional in Rowlands's methods, save that he sought opportunities of preaching in other churches than his own. Harris had, however, in 1736 begun to form societies of his converts, in imitation of a plan of Dr. Woodward, and Rowlands now followed his example. The rules published by him and other methodists in 1742 show that he invited members of all denominations to join these societies, but expected them to adhere to Calvinistic doctrine. He soon adopted, also, the methodist custom of itinerating and preaching in unconsecrated places, though he generally spent Sunday in his own churches, where he had in 1742 two thousand communicants. In consequence of his methodist zeal he lost in that year the curacy of Ystrad Ffin, but as he received instead that of Llanddewi Brefi (Cardiganshire), his usefulness was in no way curtailed. In January 1743 the first regular methodist ‘association,’ or central assembly for the control of the societies, was held at Watford, and Rowlands was appointed deputy-moderator, to act in Whitefield's absence. Whitefield soon ceased to attend the meetings, and Rowlands became chairman of the body, a position for which his judgment and tact well fitted him. He held it until his death.
About 1746 a difference sprang up between Rowlands and Harris on a point of theology; Harris, it was said, inclined to Sabellianism. The conflict resolved itself into one between the clergymen and the lay exhorters of the body, and ended in a rupture between the two parties in 1751. At first the quarrel weakened both sides, but in a little while Rowlands's party won back the ground that had been lost during the dispute, leaving Harris with only a small personal following. In 1763 Bishop Squire suspended Rowlands from the exercise of clerical functions. Deprived of his curacies and the use of the churches, Rowlands (not long after appointed chaplain to the Duke of Leinster) preached ​regularly in a new building put up at Llangeitho for his accommodation. His influence as a preacher and leader was in no way diminished; for a quarter of a century the services at the ‘new church’ of Llangeitho were attended, in addition to the ordinary congregation, by pilgrims from all parts of Wales, and he continued supreme in the association. He died on 16 Oct. 1790, and was buried in Llangeitho, where his statue was recently erected by public subscription.
Rowlands married Eleanor, daughter of John Davies of Cefngarllyges, by whom he had three sons—John, rector of Llangeitho (d. 1815), father of Daniel Rowland [q. v.]; Nathaniel (d. 1831); and David—and four daughters. His portrait was painted by Robert Bowyer [q. v.], at the request of Lady Huntingdon, shortly before his death; many engravings of the picture have appeared. His sermons were marked by sublimity and force, and probably as a preacher he had in his own time no rival in Wales. His voice was penetrating, but not powerful. In disposition he was hot-tempered, but generous and indulgent; it was characteristic of his restless energy that he always rode at a gallop.
Besides various volumes, including in all twelve sermons, which have been frequently issued both in Welsh and in English translations, Rowlands published:
* ‘Llaeth Ysbrydol,’ Carmarthen, 1739.
* ‘Rules for the Societies,’ Bristol, 1742.
* ‘Traethawd ar farw i'r ddeddf’ (a translation), Bristol, 1743.
* ‘Dialogue between an Orthodox and a Mistaken Methodist,’ 1749?; 2nd edit., 1750; 3rd, Carmarthen, 1792.
* ‘Aceldama’ (a translation), Carmarthen, 1759.
* ‘Llais y Durtur,’ Carmarthen, 1762; 2nd edit., London, 1764; 3rd, Dolgelly, 1803.
* ‘Pymtheg Araith’ (a translation), Carmarthen, 1763.
* ‘Camni yn y Goelbren’ (a translation), Carmarthen, 1769.
Rowlands published hymns at various times, but none of them have won much favour. Elegies to his memory were composed by various methodists, the best-known being that by William Williams (Pantycelyn).
[It was intended that a memoir of Rowlands should be written shortly after his death, and materials were collected for the purpose. The death of Lady Huntingdon, however, interfered with the project, and the materials went astray. Thus the earliest life is that by the Rev. John Owen, curate of Thrussington, Leicestershire, and a native of Llangeitho, which appeared in Welsh (Chester, 1839) and English (London, 1840). The memoir (in Welsh) by Morris Davies, Bangor, prefixed to the 1876 edition of the sermons, gives the fullest and most careful account of what is known of Rowlands from all sources. Some particulars in the article have been taken from Ashton's Llenyddiaeth Gymreig (pp. 209–220), and Rees's History of Protestant Nonconformity in Wales, 2nd edit., p. 349.]
J. E. L.