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My Great-Great Grandfather was a Methodist civil war vet from Floyd County VA. He had thirteen children in which my Great Grandmother was the twelfth. My Great-Grandmother took care of her parents until she was thirty-five, then came here to Montgomery County and had my Grandmother. My Grandmother raised me and I have the 1800's Methodist ways firmly embedded in my conscience.
Not only were the Methodist methods practiced....
1. Justification - Faith
2. Salvation - Accepting Jesus
3. Sanctification - The sweet spirit
4. Witness of the Spirit - The anointing
But you could set your watch on these peoples routine...
1. Work hard Mo-Fr
2. Go to town on Sa - You would have clothes set out for each occasion.
3. Go to church on Su - And no work was ever done on the sabbath day.
The people were very neat and clean, though poor people they dressed like they were very rich!
You were not considered sanctified until your lifestyle matched the Wesleyan definition! The critics of the Holy Club were right.... The following describes my family well... But besides the criticism, the nicest people I have ever met.
“By rule they eat, by rule they drink,
By rule do all things but think.
Accuse the priests of loose behavior.
To get more in the laymen's favor.
Method alone must guide 'em all
When themselves "Methodists" they call." - Critics of the Wesleyan Holy Club
If I had to put my perspective on the seven churches it would be...
1. Ephesus - Apostolic
2. Smyrna- Martyrs (Foxes book of martyrs has the persecutions as ten)
3. Pergamos - Orthodox - Pygros is a tower-Needed for the dark ages.
4. Thyatira - Catholic - Jezebel is to control, kill, and to dominate.
***This spirit can invade any church***
5. Sardis-Protestant-Doctrine in the head, little in the heart. Sardies is a gem, elegant yet hard and rigid, the sardisians are tough on the doctrine! The belief that one gets everything at once is basically Sardisean in doctrine.
6. Philadelphia - Brotherly love - The Methodist / Moravian movement. To acquire sanctification is also to acquire love and a sweet spirit.
7. Laodicea - Rich and increased with goods and has need of nothing?
The defining difference in the Methodist / Moravian (Philadelphia) church is that sanctification is an experience rather than a doctrine. When one gets sanctified one avoids evil because one does not desire evil. Our sanctification is in our heart rather than our head. Sanctification was taught as an experience. Once one was sanctified the desire to do evil was gone.
But after that faith is come, we are no longer under a schoolmaster. - Gal 3:5
Once this excellent experience is come into the heart there is no more need for all that doctrine. One does well because one desires to do well.
There is an old 1800's story that was repeated in my ears over and over. The story goes that a gentlemen was seeking sanctification and having a hard time with it. One day, while trying to plow straight wind rows, his horses repeatedly got off track. He then becomes angry and starts whipping his horses.
His wife then yells out the screen door... "Not yet honey! Not yet!" When one gets sanctified the first creatures to know about it are the family pets. Instead of kicking them you rub them and show a little love.
Smith Wigglesworth, like his earlier Methodist mentors, believed sanctification as something that sweetens the spirit up, making people more spiritual and loving. His wife once testified that she knew Smith was sanctified when he quit complaining over his food. Wigglesworth states that we are sanctified so that nothing hinders us in the manifestation of the Glory of God. In this way we are robbed of all pride, evil, and freely led of the Spirit. Evil thoughts come from the unclean believer, the man who is not entirely sanctified.
Wigglesworth also stresses obedience as a fruit of sanctification. “The Word is to be swallowed, not prayed over! If you ever pray over the Word of God there is some disobedience; where there is some disobedience; you are not willing to obey. If you come into the election of the sanctification of the Spirit, you will be obedient in everything concerning that Word. In the measure you are not obedient, you have not come into the sanctification of the Spirit.” – Smith Wigglesworth, New Zealand, 1922
Therefore a Methodist cannot...
1. Live worldly as the Pergamean.
2. Control and dominate as the Thyatirean
3. Go overboard on the doctrine as the Sardisean
4. Hoard much wealth as the Laodicean.
It is not in his heart to do these things! So there is a huge difference in the Methodist / Moravian then in any other faith. As put in Wesley's own words.
What is a Methodist? by John Wesley ...
1. We believe, indeed, that "all Scripture is given by the inspiration of God.” We believe the written word of God to be the only and sufficient rule both of Christian faith and practice.
2. We do not place our religion, or any part of it, in being attached to any peculiar mode of speaking, any quaint or uncommon set of expressions.
3. Our religion does not lie in doing what God has not enjoined, or abstaining from what he hath not forbidden. It does not lie in the form of our apparel, in the posture of our body, or the covering of our heads; nor yet in abstaining from marriage, or from meats and drinks, which are all good if received with thanksgiving.
4. Nor, lastly, is he distinguished by laying the whole stress of religion on any single part of it
5. "What then is the mark? Who is a Methodist, according to your own account?" I answer: A Methodist is one who has "the love of God shed abroad in his heart by the Holy Ghost given unto him;" one who "loves the Lord his God with all his heart, and with all his soul, and with all his mind, and with all his strength. God is the joy of his heart, and the desire of his soul; which is constantly crying out, "Whom have I in heaven but thee? and there is none upon earth that I desire beside thee! My God and my all! Thou art the strength of my heart, and my portion for ever!"
6. He is therefore happy in God, yea, always happy, as having in him "a well of water springing up into everlasting life," and overflowing his soul with peace and joy. "Perfect love" having now "cast out fear," he "rejoices evermore." He "rejoices in the Lord always," even "in God his Saviour;" and in the Father, "through our Lord Jesus Christ, by whom he hath now received the atonement." "Having" found "redemption through his blood, the forgiveness of his sins," he cannot but rejoice, whenever he looks back on the horrible pit out of which he is delivered; when he sees "all his transgressions blotted out as a cloud, and his iniquities as a thick cloud." He cannot but rejoice, whenever he looks on the state wherein he now is; "being justified freely, and having peace with God through our Lord Jesus Christ." For "he that believeth, hath the witness" of this "in himself;" being now the son of God by faith. "Because he is a son, God hath sent forth the Spirit of his Son into his heart, crying, Abba, Father!" And "the Spirit itself beareth witness with his spirit, that he is a child of God." He rejoiceth also, whenever he looks forward, "in hope of the glory that shall be revealed;" yea, this his joy is full, and all his bones cry out, "Blessed be the God and Father of our Lord Jesus Christ, who, according to his abundant mercy, hath begotten me again to a living hope -- of an inheritance incorruptible, undefiled, and that fadeth not away, reserved in heaven for me!"
7. And he who hath this hope, thus "full of immortality, in everything giveth thanks;" as knowing that this (whatsoever it is) "is the will of God in Christ Jesus concerning him." From him, therefore, he cheerfully receives all, saying, "Good is the will of the Lord;" and whether the Lord giveth or taketh away, equally "blessing the name of the Lord." For he hath "learned, in whatsoever state he is, therewith to be content." He knoweth "both how to be abased and how to abound
8. For indeed he "prays without ceasing." It is given him "always to pray, and not to faint.”
9. And while he thus always exercises his love to God, by praying without ceasing, rejoicing evermore, and in everything giving thanks, this commandment is written in his heart, "That he who loveth God, love his brother also." And he accordingly loves his neighbour as himself; he loves every man as his own soul. His heart is full of love to all mankind, to every child of "the Father of the spirits of all flesh
10. For he is "pure in heart." The love of God has purified his heart from all revengeful passions, from envy, malice, and wrath, from every unkind temper or malign affection. It hath cleansed him from pride and haughtiness of spirit, whereof alone cometh contention. And he hath now "put on bowels of mercies, kindness, humbleness of mind, meekness, longsuffering:" So that he "forbears and forgives, if he had a quarrel against any; even as God in Christ hath forgiven him." And indeed all possible ground for contention, on his part, is utterly cut off. For none can take from him what he desires; seeing he "loves not the world, nor" any of "the things of the world;" being now "crucified to the world, and the world crucified to him;" being dead to all that is in the world, both to "the lust of the flesh, the lust of the eye, and the pride of life." For "all his desire is unto God, and to the remembrance of his name."
11. Agreeable to this his one desire, is the one design of his life, namely, "not to do his own will, but the will of Him that sent him." His one intention at all times and in all things is, not to please himself, but Him whom his soul loveth. He has a single eye. And because "his eye is single, his whole body is full of light." Indeed, where the loving eye of the soul is continually fixed upon God, there can be no darkness at all, "but the whole is light; as when the bright shining of a candle doth enlighten the house." God then reigns alone. All that is in the soul is holiness to the Lord. There is not a motion in his heart, but is according to his will. Every thought that arises points to Him, and is in obedience to the law of Christ.
12. And the tree is known by its fruits. For as he loves God, so he keeps his commandments; not only some, or most of them, but all, from the least to the greatest. He is not content to "keep the whole law, and offend in one point;" but has, in all points, "a conscience void of offense towards God and towards man."
13. All the commandments of God he accordingly keeps, and that with all his might. For his obedience is in proportion to his love, the source from whence it flows. And therefore, loving God with all his heart, he serves him with all his strength.
14. By consequence, whatsoever he doeth, it is all to the glory of God. His one invariable rule is this, "Whatsoever ye do, in word or deed, do it all in the name of the Lord Jesus, giving thanks to God and the Father by him."
15. Nor do the customs of the world at all hinder his "running the race that is set before him." He knows that vice does not lose its nature, though it becomes ever so fashionable; and remembers, that "every man is to give an account of himself to God." He cannot, therefore, "follow" even "a multitude to do evil." He cannot "fare sumptuously every day," or "make provision for the flesh to fulfill the lusts thereof." He cannot "lay up treasures upon earth," any more than he can take fire into his bosom. He cannot "adorn himself," on any pretence, "with gold or costly apparel." He cannot join in or countenance any diversion which has the least tendency to vice of any kind. He cannot "speak evil" of his neighbour, any more than he can lie either for God or man. He cannot utter an unkind word of any one; for love keeps the door of his lips. He cannot speak "idle words;" "no corrupt communication" ever "comes out of his mouth," as is all that "which is" not "good to the use of edifying," not "fit to minister grace to the hearers." But "whatsoever things are pure, whatsoever things are lovely, whatsoever things are" justly "of good report," he thinks, and speaks, and acts, "adorning the Gospel of our Lord Jesus Christ in all things."
16. Lastly. As he has time, he "does good unto all men;" unto neighbours and strangers, friends and enemies: And that in every possible kind; not only to their bodies, by "feeding the hungry, clothing the naked, visiting those that are sick or in prison;" but much more does he labour to do good to their souls, as of the ability which God giveth; to awaken those that sleep in death; to bring those who are awakened to the atoning blood, that, "being justified by faith, they may have peace with God;" and to provoke those who have peace with God to abound more in love and in good works.
17. These are the principles and practices of our sect; these are the marks of a true Methodist. By these alone do those who are in derision so called, desire to be distinguished from other men. If any man say, "Why, these are only the common fundamental principles of Christianity!" thou hast said; so I mean; this is the very truth; I know they are no other; and I would to God both thou and all men knew, that I, and all who follow my judgment, do vehemently refuse to be distinguished from other men, by any but the common principles of Christianity, -- the plain, old Christianity that I teach, renouncing and detesting all other marks of distinction. And having the mind that was in Christ, he so walks as Christ also walked.
Not only were the Methodist methods practiced....
1. Justification - Faith
2. Salvation - Accepting Jesus
3. Sanctification - The sweet spirit
4. Witness of the Spirit - The anointing
But you could set your watch on these peoples routine...
1. Work hard Mo-Fr
2. Go to town on Sa - You would have clothes set out for each occasion.
3. Go to church on Su - And no work was ever done on the sabbath day.
The people were very neat and clean, though poor people they dressed like they were very rich!
You were not considered sanctified until your lifestyle matched the Wesleyan definition! The critics of the Holy Club were right.... The following describes my family well... But besides the criticism, the nicest people I have ever met.
“By rule they eat, by rule they drink,
By rule do all things but think.
Accuse the priests of loose behavior.
To get more in the laymen's favor.
Method alone must guide 'em all
When themselves "Methodists" they call." - Critics of the Wesleyan Holy Club
If I had to put my perspective on the seven churches it would be...
1. Ephesus - Apostolic
2. Smyrna- Martyrs (Foxes book of martyrs has the persecutions as ten)
3. Pergamos - Orthodox - Pygros is a tower-Needed for the dark ages.
4. Thyatira - Catholic - Jezebel is to control, kill, and to dominate.
***This spirit can invade any church***
5. Sardis-Protestant-Doctrine in the head, little in the heart. Sardies is a gem, elegant yet hard and rigid, the sardisians are tough on the doctrine! The belief that one gets everything at once is basically Sardisean in doctrine.
6. Philadelphia - Brotherly love - The Methodist / Moravian movement. To acquire sanctification is also to acquire love and a sweet spirit.
7. Laodicea - Rich and increased with goods and has need of nothing?
The defining difference in the Methodist / Moravian (Philadelphia) church is that sanctification is an experience rather than a doctrine. When one gets sanctified one avoids evil because one does not desire evil. Our sanctification is in our heart rather than our head. Sanctification was taught as an experience. Once one was sanctified the desire to do evil was gone.
But after that faith is come, we are no longer under a schoolmaster. - Gal 3:5
Once this excellent experience is come into the heart there is no more need for all that doctrine. One does well because one desires to do well.
There is an old 1800's story that was repeated in my ears over and over. The story goes that a gentlemen was seeking sanctification and having a hard time with it. One day, while trying to plow straight wind rows, his horses repeatedly got off track. He then becomes angry and starts whipping his horses.
His wife then yells out the screen door... "Not yet honey! Not yet!" When one gets sanctified the first creatures to know about it are the family pets. Instead of kicking them you rub them and show a little love.
Smith Wigglesworth, like his earlier Methodist mentors, believed sanctification as something that sweetens the spirit up, making people more spiritual and loving. His wife once testified that she knew Smith was sanctified when he quit complaining over his food. Wigglesworth states that we are sanctified so that nothing hinders us in the manifestation of the Glory of God. In this way we are robbed of all pride, evil, and freely led of the Spirit. Evil thoughts come from the unclean believer, the man who is not entirely sanctified.
Wigglesworth also stresses obedience as a fruit of sanctification. “The Word is to be swallowed, not prayed over! If you ever pray over the Word of God there is some disobedience; where there is some disobedience; you are not willing to obey. If you come into the election of the sanctification of the Spirit, you will be obedient in everything concerning that Word. In the measure you are not obedient, you have not come into the sanctification of the Spirit.” – Smith Wigglesworth, New Zealand, 1922
Therefore a Methodist cannot...
1. Live worldly as the Pergamean.
2. Control and dominate as the Thyatirean
3. Go overboard on the doctrine as the Sardisean
4. Hoard much wealth as the Laodicean.
It is not in his heart to do these things! So there is a huge difference in the Methodist / Moravian then in any other faith. As put in Wesley's own words.
What is a Methodist? by John Wesley ...
1. We believe, indeed, that "all Scripture is given by the inspiration of God.” We believe the written word of God to be the only and sufficient rule both of Christian faith and practice.
2. We do not place our religion, or any part of it, in being attached to any peculiar mode of speaking, any quaint or uncommon set of expressions.
3. Our religion does not lie in doing what God has not enjoined, or abstaining from what he hath not forbidden. It does not lie in the form of our apparel, in the posture of our body, or the covering of our heads; nor yet in abstaining from marriage, or from meats and drinks, which are all good if received with thanksgiving.
4. Nor, lastly, is he distinguished by laying the whole stress of religion on any single part of it
5. "What then is the mark? Who is a Methodist, according to your own account?" I answer: A Methodist is one who has "the love of God shed abroad in his heart by the Holy Ghost given unto him;" one who "loves the Lord his God with all his heart, and with all his soul, and with all his mind, and with all his strength. God is the joy of his heart, and the desire of his soul; which is constantly crying out, "Whom have I in heaven but thee? and there is none upon earth that I desire beside thee! My God and my all! Thou art the strength of my heart, and my portion for ever!"
6. He is therefore happy in God, yea, always happy, as having in him "a well of water springing up into everlasting life," and overflowing his soul with peace and joy. "Perfect love" having now "cast out fear," he "rejoices evermore." He "rejoices in the Lord always," even "in God his Saviour;" and in the Father, "through our Lord Jesus Christ, by whom he hath now received the atonement." "Having" found "redemption through his blood, the forgiveness of his sins," he cannot but rejoice, whenever he looks back on the horrible pit out of which he is delivered; when he sees "all his transgressions blotted out as a cloud, and his iniquities as a thick cloud." He cannot but rejoice, whenever he looks on the state wherein he now is; "being justified freely, and having peace with God through our Lord Jesus Christ." For "he that believeth, hath the witness" of this "in himself;" being now the son of God by faith. "Because he is a son, God hath sent forth the Spirit of his Son into his heart, crying, Abba, Father!" And "the Spirit itself beareth witness with his spirit, that he is a child of God." He rejoiceth also, whenever he looks forward, "in hope of the glory that shall be revealed;" yea, this his joy is full, and all his bones cry out, "Blessed be the God and Father of our Lord Jesus Christ, who, according to his abundant mercy, hath begotten me again to a living hope -- of an inheritance incorruptible, undefiled, and that fadeth not away, reserved in heaven for me!"
7. And he who hath this hope, thus "full of immortality, in everything giveth thanks;" as knowing that this (whatsoever it is) "is the will of God in Christ Jesus concerning him." From him, therefore, he cheerfully receives all, saying, "Good is the will of the Lord;" and whether the Lord giveth or taketh away, equally "blessing the name of the Lord." For he hath "learned, in whatsoever state he is, therewith to be content." He knoweth "both how to be abased and how to abound
8. For indeed he "prays without ceasing." It is given him "always to pray, and not to faint.”
9. And while he thus always exercises his love to God, by praying without ceasing, rejoicing evermore, and in everything giving thanks, this commandment is written in his heart, "That he who loveth God, love his brother also." And he accordingly loves his neighbour as himself; he loves every man as his own soul. His heart is full of love to all mankind, to every child of "the Father of the spirits of all flesh
10. For he is "pure in heart." The love of God has purified his heart from all revengeful passions, from envy, malice, and wrath, from every unkind temper or malign affection. It hath cleansed him from pride and haughtiness of spirit, whereof alone cometh contention. And he hath now "put on bowels of mercies, kindness, humbleness of mind, meekness, longsuffering:" So that he "forbears and forgives, if he had a quarrel against any; even as God in Christ hath forgiven him." And indeed all possible ground for contention, on his part, is utterly cut off. For none can take from him what he desires; seeing he "loves not the world, nor" any of "the things of the world;" being now "crucified to the world, and the world crucified to him;" being dead to all that is in the world, both to "the lust of the flesh, the lust of the eye, and the pride of life." For "all his desire is unto God, and to the remembrance of his name."
11. Agreeable to this his one desire, is the one design of his life, namely, "not to do his own will, but the will of Him that sent him." His one intention at all times and in all things is, not to please himself, but Him whom his soul loveth. He has a single eye. And because "his eye is single, his whole body is full of light." Indeed, where the loving eye of the soul is continually fixed upon God, there can be no darkness at all, "but the whole is light; as when the bright shining of a candle doth enlighten the house." God then reigns alone. All that is in the soul is holiness to the Lord. There is not a motion in his heart, but is according to his will. Every thought that arises points to Him, and is in obedience to the law of Christ.
12. And the tree is known by its fruits. For as he loves God, so he keeps his commandments; not only some, or most of them, but all, from the least to the greatest. He is not content to "keep the whole law, and offend in one point;" but has, in all points, "a conscience void of offense towards God and towards man."
13. All the commandments of God he accordingly keeps, and that with all his might. For his obedience is in proportion to his love, the source from whence it flows. And therefore, loving God with all his heart, he serves him with all his strength.
14. By consequence, whatsoever he doeth, it is all to the glory of God. His one invariable rule is this, "Whatsoever ye do, in word or deed, do it all in the name of the Lord Jesus, giving thanks to God and the Father by him."
15. Nor do the customs of the world at all hinder his "running the race that is set before him." He knows that vice does not lose its nature, though it becomes ever so fashionable; and remembers, that "every man is to give an account of himself to God." He cannot, therefore, "follow" even "a multitude to do evil." He cannot "fare sumptuously every day," or "make provision for the flesh to fulfill the lusts thereof." He cannot "lay up treasures upon earth," any more than he can take fire into his bosom. He cannot "adorn himself," on any pretence, "with gold or costly apparel." He cannot join in or countenance any diversion which has the least tendency to vice of any kind. He cannot "speak evil" of his neighbour, any more than he can lie either for God or man. He cannot utter an unkind word of any one; for love keeps the door of his lips. He cannot speak "idle words;" "no corrupt communication" ever "comes out of his mouth," as is all that "which is" not "good to the use of edifying," not "fit to minister grace to the hearers." But "whatsoever things are pure, whatsoever things are lovely, whatsoever things are" justly "of good report," he thinks, and speaks, and acts, "adorning the Gospel of our Lord Jesus Christ in all things."
16. Lastly. As he has time, he "does good unto all men;" unto neighbours and strangers, friends and enemies: And that in every possible kind; not only to their bodies, by "feeding the hungry, clothing the naked, visiting those that are sick or in prison;" but much more does he labour to do good to their souls, as of the ability which God giveth; to awaken those that sleep in death; to bring those who are awakened to the atoning blood, that, "being justified by faith, they may have peace with God;" and to provoke those who have peace with God to abound more in love and in good works.
17. These are the principles and practices of our sect; these are the marks of a true Methodist. By these alone do those who are in derision so called, desire to be distinguished from other men. If any man say, "Why, these are only the common fundamental principles of Christianity!" thou hast said; so I mean; this is the very truth; I know they are no other; and I would to God both thou and all men knew, that I, and all who follow my judgment, do vehemently refuse to be distinguished from other men, by any but the common principles of Christianity, -- the plain, old Christianity that I teach, renouncing and detesting all other marks of distinction. And having the mind that was in Christ, he so walks as Christ also walked.
