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In Remembrance of the Wesleyan Revivals – by Rockytopva
A Church of God evangelist was reported to have recently referred to those not very old or very young as “The Lost Generation.” I guess you could throw my name in that particular hat as I had no idea growing up of what a revival was, much less names like John Wesley and William Seymour who would usher in great revivals in their day and time.
I greet you in the name of our wonderful savior Jesus Christ. My name is Rockytopva and I first saw the light of day at a Marine Corps base in Camp Lejeune, North Carolina way back in the 1960’s. My mother was a Marine brought up Pentecostal and my father was a Naval medic brought up Catholic. As a boy I use to enjoy the times my parents would drop me off at my grandmothers and I would take in all the beauty of their small Virginian farm. The people on mom’s side of the family were very poor, but lived very well, almost like a visit to the old Walton’s home. We as a family moved from place to place until we settled down in the Ann Arbor Michigan area in the 1970’s. My parents bought me a Yamaha dirt bike and I would have tons of fun riding both winter and summer.
One Sunday, while riding my bike in the early AM a church bus stopped and the driver yelled at me that I needed to be in church. The man’s name was Rod Moxely and the church was called the Fellowship Baptist church in Whitmore Lake, Michigan. To make a long story short the whole family ended up getting saved, the church expands, and attendance skyrockets from 80 to over 400. During this time as a teenager I would go on youth trips where the Holy Spirit would touch my heart. I went up for salvation many times as it always produced a spiritual sensation joyful and clean. We did have a revival at that time in which an evangelist really convicted the hearts and people would pray earnestly in the prayer rooms after church. I must say the Baptist had a whole lot going on for the children, lots of fun events that left me with a spiritually clean feeling every time and very challenged. All of the events were decent and well organized.
All I knew growing up was the Baptist church. I was convinced very young that the Baptist doctrine was the most superior. I am afraid I was rude to fellow Catholics and honestly believed that speaking of tongues was of the devil. The only thing I knew of Methodism was that they did not believe in drinking or playing cards, so I was not interested.
It came to pass that Rod Moxely passed away, the church experienced political trouble and the deacons would end up getting a guy nobody liked. So, the attendance plummeted, the congregation fell into natural things, and I would spend the rest of my teenage years working at a restaurant. On referring to the lost generation, I basically fell in with them. I then began to experience a growing lost feeling and instability of Spirit. Which is not a plus in this ‘lost generation,’ especially when folk are unstable as Christians! As Christ is our rock we should have a spiritually strong spirit as well as mind!
After graduating high school I decided to stay the summer with my Grandmother here in Virginia. I would get a job washing dishes in the morning and would put up hay in the evening/afternoon. There I began to get a taste of a totally different lifestyle. The people would work hard Monday-Friday, go to town on Saturday morning, some kind of constructive activity Saturday afternoon, and we had Saturday night prayer time at the church during the nights. Sundays were a day that the people would go to church, they would not work on Sundays, and return to church Sunday night There were also blue laws keeping places of businesses closed on Sunday. You could set your watch on their righteous routines, which I would later discover were Methodist ways handed down from the mid-1700’s. The area seemed to fit the old Tina Turner song “Nutbush City Limits:”
A CHURCH HOUSE GIN HOUSE A SCHOOL HOUSE OUT HOUSE
ON HIGHWAY NUMBER NINETEEN THE PEOPLE KEEP THE CITY CLEAN
TWENTY-FIVE WAS THE SPEED LIMIT MOTORCYCLE NOT ALLOWED IN IT
YOU GO TO THE STORE ON FRIDAY YOU GO TO CHURCH ON SUNDAY
YOU GO TO THE FIELDS ON WEEKDAYS AND HAVE A PICNIC ON LABOR DAY
YOU GO TO TOWN ON SATURDAY BUT GO TO THE CHURCH EV'RY SUNDAY
CALL IT NUTBUSH CITY LIMITS NO WHISKEY FOR SALE, YOU CAN'T COP NO BAIL
SALT PORK AND MOLASSES IS ALL YOU GET IN JAIL
That summer I would put up hay with a QC analyst who kept the joy of the Lord alive in his heart all his years. He would shout in church, shout at home, and shout out in the hay field. I have never seen such joy in all my life. Not only was there a joy, but there was a richness in love as well. The people would really let you know that they loved you. In the old TV show the Waltons the family would talk to one another before going to bed. I have since learned that this was because the houses were so small. But despite the houses being small the people lived decently and in great love, joy, and peace.
So I fell in with them. I would go to the revivals and prayer meetings and live among the people. The services at the Pentecostal Holiness church were at this time very lively. People would shout, run the aisles, fall out in the Spirit, speak in tongues, and then wait for an interpretation. They would have prolonged alter services and would crowd the petitioners and encourage them to tarry and wait upon the Lord. There were times that the old guys would sit back in the pews weeping, and if they made eye contact with you they would declare, as souls around the alter fell out in the Spirit… “The Holy Ghost! The Holy Ghost!” There were souls who would fall out in the Spirit and would have to be carried out of church.
At the end of that summer we had a good revival in which the Lord seemed there in a mighty way. On reading the book, “Run Baby Run,” by Nikki Cruise, I felt a voice telling me to put the book down. I paused, and then continued again to read. The voice said again… “Put the book down.” I slept in my Grandmothers living room on an old fold away cot by the open living room door. The Katydids seemed to be singing very loud that night. There in my Grandmothers clean linens I heard the Spirit speak again, “Where is all the stress, worry and hatred?” In which, upon examining my heart, there was nothing there but pure beauty. I thought to myself. “Oh my! I got exactly what those people got!” I would spend the rest of the summer rejoicing with the people and in revival until I went back to Michigan later that September.
On returning to Michigan the people would want to sit next to me so “a little of that would rub off on them.” I am afraid, with no revivals or revived churches to attend that precious light and energy abated big time. Not knowing any better, I picked a church to attend that spent too much time quarrelling around about doctrinal issues. Having enough of that I moved back to Virginia hoping to pick up spiritually where I left off.
It seemed, as time went on, that the fires of revival in the Pentecostal Holiness church began to abate. It also seemed that with the emphasis on education that the ministry of the evangelist began to wane as the older generation died away. The blue laws were abolished and the old ways began to vanish away as the hearts of the people seemed to turn away from that which was handed down. Complicating matters was the fall of Jimmy Swaggert. It seems like the southern gospel moved in the fill the void with ‘valley music’ which seemed to increase the spirit of darkness that was invading the church. This ‘falling away’ seemed to accelerate ‘the great falling away’ that was befalling the generation.
About this time I got a library card from the Virginia Tech Library and began to study the history of the church. My gosh! What times! Kind of like studying the histories of the Kings of Israel in which so few followed the first covenant as intended by God the Father. I was more than relieved to get into John Wycliff, The Anabaptists, John Bunyan, The Nonconformists, and finally to John Wesley. I learned that the Wesleyan ways were the foundation to the revival that I had just experienced. I have also come to believe that the churches were to unravel into seven unique brands…
The old Methodist Holy Club was an organization at Christ Church, Oxford, set up by brothers John and Charles Wesley in 1729, who later contributed to the formation of the Methodist Church. As Wesley would travel abroad he was greatly influenced by the Moravians who would help build his faith. These are the foundations to the great awakening to spiritual beauties and the birth of the Philadelphian church age and a great exodus from the spirit of Jezebel that would haunt the Catholic and protestant movements in times of reformation.
Jeering college students scoffed at these "Methodists" who tried to systematically serve God every hour of the day. They set aside time for praying, examining their spiritual lives, studying the Bible, and meeting together. In addition, they took food to poor families, visited lonely people in prison, and taught orphans how to read. Members of the organization celebrated Holy Communion frequently and fasted on Wednesdays and Fridays until 3 P.M. Fellows of the Holy Club also studied and discussed the Novum Testamentum Graece as well as the Classics. Critics of the Holy Club said:
“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 Holy Club
It was after a difficult and discouraging mission trip to America that John Wesley questioned his faith. In 1738, at the age of 34, John Wesley attended an evening worship service in London which moved him deeply. “In the evening I went very unwillingly to a society in Aldersgate Street, where one was reading Luther's preface to the Epistle to the Romans. About a quarter before nine, while the leader was describing the change which God works in the heart through faith in Christ, I felt my heart strangely warmed. I felt I did trust in Christ alone for salvation; and an assurance was given me that He had taken away my sins, even mine, and saved me from the law of sin and death.” – John Wesley
For the next year Wesley would continue to seek the Lord until spiritual experiences would happen as stated in Wesley’s journal from Jan. 1, 1739: “About sixty of our brethren until three in the morning, the power of God came mightily on us, insomuch that many cried out for exceeding joy, and many fell to the ground.” John Wesley prayed, “Lord send us revival without its defects but if this is not possible, send revival, defects and all.” Whitefield wrote of many falling to the ground, trembling exceedingly with strong convulsions. People fell down, cried out, trembled with convulsive twitchings. Sinners dropped down, shrieking, groaning, crying for mercy, convulsed, agonizing, fainting, falling down in distress or in raptures of joy! The noise was like a roar of Niagara. The vast sea of human beings as agitated by a storm. Seized with convulsive jerking all over. It is to note that the Cripple Creek Camp Meeting in Wythe County, VA, formed in the 1740’s, not long after Wesley’s Aldersgate Street experience, and these fires are still maintained in various mountain churches to this day.
Wesley would stay active in this revival all his life. In the 1700s, when land travel was by walking, horseback or carriage, Wesley logged more than 4,000 miles a year. During his lifetime he preached about 40,000 sermons. At 85 years of age he was still active. To which Wesley attributes the reason of his long life to the keeping of his Wesleyan Methods.
[SIZE=11pt]1. Constant exercise and change of air.[/SIZE]
[SIZE=11pt]2. Having never having lost a night's sleep, sick or well, at land or at sea, since he was born.[/SIZE]
[SIZE=11pt]3. Having the ability to sleep at command whenever he feels worn out.[/SIZE]
[SIZE=11pt]4. Having constantly, for about sixty years, risen at four in the morning.[/SIZE]
[SIZE=11pt]5. Having constantly preached at five in the morning for above fifty years.[/SIZE]
[SIZE=11pt]6. Having so little pain in his life; and so little sorrow, or anxious care.[/SIZE]
[SIZE=11pt]7. Considered prayer[/SIZE] an essential part of Christian living. He called it the most important means of grace.
[SIZE=11pt]8. Read the Bible[/SIZE] every day, usually early in the day or late in the evening.
[SIZE=11pt]9. Emphasized the importance of fasting and participating in Christian community. He fasted every Friday.[/SIZE]
[SIZE=11pt]10. "The Spirit and Discipline Make a Christian" – Wesley lived by this rule all his days.[/SIZE] [SIZE=11pt]11. Faith – With no plans on retiring, Wesley gave away most of the money he made on book sales.[/SIZE]
What is a Methodist? A description of the doctrine of the Philadelphian church age penned by Wesley himself.
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. 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.
3. Nor, lastly, is he distinguished by laying the whole stress of religion on any single part of it
4. "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!"
5. 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!"
6. 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
7. For indeed he "prays without ceasing." It is given him "always to pray, and not to faint.” 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.
8. 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."
9. 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.
10. 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 offence towards God and towards man."
11. 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. 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."
12. 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 layup treasures upon earth, any more than he can take fire into his bosom. He cannot "adorn himself, on any pretense, 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 neighbor, 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.
13. 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.
14. 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.
And the light shineth in darkness; and the darkness comprehended it not. – John 1:5
Wesley’s definition here not only defines a Methodist, but a revival. As people liberated and free from the destructive nature of the flesh and of the devil, these ways ought to come easy for us, for we have been freed from the darkness and bondages of the devil himself. If these things have not made for a spiritual light and warmth in the soul then we should examine our paths to make sure we are not inhibited and bound by the ways of the times, which pertain to the Laodicean age (Lukewarmness). We should be so filled with the creators E/c2 that we have forgotten and can no longer comprehend the things of darkness. Remember, z (absolute zero, cold, hate, rudeness) / d (darkness, greed, sorrow, fear, depression) is the opposite of E (Energy, warmth, motivation, love, etiquette) / c2 (light, charity, joy, faith, hope), you cannot have both in you at the same time.
The Wesleyan Methods as set here in Virginia can be categorized into four…
[SIZE=11pt]With this foundation laid, let’s visit the Methodist revivals here in Virginia. Robert Vejnar, Archivist, Emory & Henry College and Holston Conference was kind enough to give me the minutes to a document dated September 1823 giving the rules to govern the Cripple Creek camp meeting. It is interesting to note that the people of my Pentecostal Holiness church here in SW VA would still occupy the first few pews with the men sitting on the left side (as you walked down the aisle) and the woman on the right side... Just like the Methodist did 250 years before them. I have notes that this camp meeting existed in the 1740's... Not long after Wesley’s Aldersgate Experience' in 1738. Which, besides the following article given by George Clark Rankin, were the only notes I could find on the Cripple Creek Camp meeting there in Wythe County, VA.
Rules to govern the Cripple Creek Camp meeting beginning on the 12th day of September, 1823.
1) At the first sound of the trumpet in the morning all the people will arise from their tent to dress for church.
2) At the second sound there will be prayer in each tent.
3) At the third sound and every subsequence throughout the day the people will come to the stand.
4) No loud talking is allowed on the campground during the divine service.
5) No person or persons are allowed to stand or walk on the gates at any time during the meeting.
6) No person or persons are allowed to drink any kind of ardent spirits on the campground or any of the fringes or waters belonging to the same.
7) No drunken man or woman are allowed to come on this campground or any of the waters used by the camp.
8) All persons not having a camp or tent to stay in are to leave the campground when the congregation are dismissed or in the night.
9) No person or persons are allowed to occupy the stand except the preachers and the exhorters.
10) The alter is to be occupied by the official characters..
11) The people are not allowed to come in to any camp or camps without an official invitation by the occupant.
12) The people are not allowed to tie their horses to the fence.
13) No cooking on the Sabbath day except tea or coffee.
14) The females are to occupy the seats on the left hand from the stand and the males on the right hand.
15) The females are to enter from the west from the stand and the males from the north.
16) The people are requested to keep their camps illuminated during the night.
17) No merchandise of any kind is allowed on the campground or at any of the waters belonging to the same.
18) Every settler at this meeting is to act as a guard and a committee of safety to guard our privileges.
19) Names of those to guard
20) The committee to guard the alter… Names of those to guard
21) No persons are allowed to hurt any timbers or young growth on any part of the campground.
We the undersigned do agree to bind ourselves to observe the above rules to do what we can to make others do the same.
***This document was signed by 27 people. ***[/SIZE]
And for more on the Cripple Creek camp meetings, and the dynamic Spirit that was upon the place I turn to a man named George Clark Rankin who records this account in his “The Story of My Life Or More Than a Half Century As I Have Lived It...” who was the only other one to have recorded anything of the old Cripple Creek Meetings and beginning on page 240…
The circuit was a large one, comprising seventeen appointments. They were practically scattered all over the county. I preached every other day, and never less than twice and generally three times on Sunday. I had associated with me that year a young collegemate, Rev. W. B. Stradley. He was a bright, popular fellow, and we managed to give Wytheville regular Sunday preaching. Stradley became a great preacher and died a few years ago while pastor of Trinity Church, Atlanta, Georgia. We were true yokefellows and did a great work on that charge, held fine revivals and had large ingatherings.
The famous Cripple Creek Campground was on that work. They have kept up campmeetings there for more than a hundred years. It is still the great rallying point for the Methodists of all that section. I have never heard such singing and preaching and shouting anywhere else in my life. I met the Rev. John Boring there and heard him preach. He was a well-known preacher in the conference; original, peculiar, strikingly odd, but a great revival preacher.
One morning in the beginning of the service he was to preach and he called the people to prayer. He prayed loud and long and told the Lord just what sort of a meeting we were expecting and really exhorted the people as to their conduct on the grounds. Among other things, he said we wanted no horse- trading and then related that just before kneeling he had seen a man just outside the encampment looking into the mouth of a horse and he made such a peculiar sound as he described the incident that I lifted up my head to look at him, and he was holding his mouth open with his hands just as the man had done in looking into the horse's mouth! But he was a man of power and wrought well for the Church and for humanity.
The rarest character I ever met in my life I met at that campmeeting in the person of Rev. Robert Sheffy, known as "Bob" Sheffy. He was recognized all over Southwest Virginia as the most eccentric preacher of that country. He was a local preacher; crude, illiterate, queer and the oddest specimen known among preachers. But he was saintly in his life, devout in his experience and a man of unbounded faith. He wandered hither and thither over that section attending meetings, holding revivals and living among the people. He was great in prayer, and Cripple Creek campground was not complete without "Bob" Sheffy. They wanted him there to pray and work in the altar.
He was wonderful with penitents. And he was great in following up the sermon with his exhortations and appeals. He would sometimes spend nearly the whole night in the straw with mourners; and now and then if the meeting lagged he would go out on the mountain and spend the entire night in prayer, and the next morning he would come rushing into the service with his face all aglow shouting at the top of his voice. And then the meeting always broke loose with a floodtide.
He could say the oddest things, hold the most unique interviews with God, break forth in the most unexpected spasms of praise, use the homeliest illustrations, do the funniest things and go through with the most grotesque performances of any man born of woman.
It was just "Bob" Sheffy, and nobody thought anything of what he did and said, except to let him have his own way and do exactly as he pleased. In anybody else it would not have been tolerated for a moment. In fact, he acted more like a crazy man than otherwise, but he was wonderful in a meeting. He would stir the people, crowd the mourner's bench with crying penitents and have genuine conversions by the score. I doubt if any man in all that conference has as many souls to his credit in the Lamb's Book of Life as old "Bob" Sheffy.
This very spirit was found in many SW VA churches as late as 1990 in which I saw people still getting drunk in the Spirit in which all you would get out of them was a sweet little laughter. It should be noted, after reading Wesley’s definition of a Methodist that very little was said of the clothesline, a whole lot emphasized on the motives of the heart.
It is interesting the premium the old Methodists put in their exhorters. I have listened to Joel Osteen encourage his men's group to be 'encouragers' ... Not far away from exhortation! The next remembrance of Methodism comes from my Grandmother, Edith Perfator and a search of her family history.
1. Outer Wall - Justification - Faith
2. Alter - Salvation - Christ is our sacrifice
3. Laver - Sanctification - Conforming to a righteous believers standard.
*** Inner temple = Inner sanctification***
4. Lampstand - Energy, Motivation, faith, hope, charity, joy, peace, gentleness.
5. Table of Shewbread - Daily reading of God's word.
6. Alter of Golden Incense -Prayer and praise!
***Veil to the Holy of Holies***
7. Ark of the Covenant - The Baptism in the Holy Ghost[/SIZE]
So to summarize the movements… Him will I make a pillar in the temple of my God, and he shall go no more out: - Rev 3:12
The Thyatireans desire is in the liturgy. The Sariseans desire is in the doctrine.
The Philadelphians desire is in the spirituality. The Laodiceans love is in the billfold.
“He shall no more go out” – It’s too bad that we Philadelphians have such a difficult time keeping the revival going! The Phidadelphia revival seems to have cascaded down from the Methodist --- > Pentecostal --- > Charismatic type worship.
As the Charismatic revival tends more to Laodicea then Philadelphia, one must be warned that the warmth and light may not be there as richly as it was in the previous revivals. And if we go overboard into the things of the world don’t be surprised of the awakening of inordinate affections, which may carry one down a troublesome path full of chastisements. In which has brought down a many a fine evangelist. As far as the Laodicean influence I turn to the following article...
Why Are We Lukewarm? III (http://www.religion-online.org/showarticle.asp?title=295)
by John B. Cobb, Jr. Ph.D. is Professor of Theology Emeritus at the Claremont School of Theology, Claremont, California
John Wesley, the founder of the Methodist movement, to which I belong, had strong views about money. In his later years, surveying the remarkable success of the movement he had started, he said that he had no fear about its continuation. His great fear was for its inner spirit. He had observed two things. First, although most converts to Methodism were poor, many moved into the middle class. Second, middle class Methodists divided their loyalties between God and the acquisition of wealth. For the latter I have chosen to use the word familiar to us from the King James and early revised versions of the Bible: Mammon.
The upward mobility Wesley observed with distress is easily understood. In the spirit of the earlier Reformers, Wesley taught that Methodists should earn all they could, save all they could, and give all they could. He himself earned quite a lot through his many publications, lived frugally, and gave away what he did not need. Hence he accumulated no private treasure to distract his attention from doing God's work. His followers became disciplined workers and lived frugally. Many of them were generous with their money. But this generosity did not prevent the accumulation of some capital and its wise investment. The security and growth of this capital became a matter of concern to them, competing for their attention with their service to God.
When we ask why Methodists have grown lukewarm, it is well to accept Wesley's own analysis as an important part of the answer. We have grown lukewarm because we have become rich. Despite Jesus' specific denial of this possibility, we try to serve both God and Mammon. I fear that, in this respect, we do not differ greatly from Baptists, Episcopalians, Presbyterians, and even Lutherans.
--------------
In studying the ways of revival I find similarities in the old IChing (the Chinese Book of change) and the book of Judges…
“The reason that all humanity missed the calling is because they did not feel the creators spiritual light.” –Author
In reference to these two images, one must exercise great caution upon arriving at the Comfort Zone. Comfort Zones are subtle and dangerous, leading the path downward, spiraling into a disaster area one may or may not get out of. This comfort zone is easily attained in this Laodicean age. In reference to light of the spiritual variety I give the following definition….
A. CHARITY Galatians 5: Love, Joy , Peace, Patience, Gentleness, Goodness. I Cor 13: Kindness, Politeness, and Perfection
Caritus: Latin’s highest form of Love Charit'e: French derivative, "Cheri" means beloved Charis: Greek for Grace Chara: Greek for Joy Eucharisteo: “Much Grace” Greek for gratitude Charizomai: Well-favored
Chairo: Greek for Cheer, "Cheerio Mate!“ Chrestos: Useful, gracious Chrestotes: Excellence in character
Euchrestos: Greek for profitable Charisma: Heavenly Graciousness Chrisma: Heavenly Anointing
B. FAITH “What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.” –Mark 11:24
C. HOPE “My hopes are not always realized, but I always hope. “ –Ovid
As darkness is the opposite of light so greed, hatred, fear, and depression are the opposites of charity, love, faith, hope, and joy. In the chemistry of light and darkness we have people in history such as Adolph Hitler, who could build faith and hope in the hearts of his people, yet not have an ounce of warmth, love, compassion, and charity in the heart. It is the heart of man that is dearest to God. It is better to get the religion in the heart first, and then let that heart motive drive the mental studies.
If E=mc2 then we can divide and conclude that Mass (m) = Energy (E/c2), and there are three varieties…
Behold, this was the iniquity of thy sister Sodom, pride, fulness of bread, and abundance of idleness was in her and in her daughters, neither did she strengthen the hand of the poor and needy. – Ezekiel 16:49 Therefore every scribe which is instructed unto the kingdom of heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old. – Luke 13:52
In analyzing the sins of Sodom, pride, gluttony, laziness, and greed; it is easily concluded that they simply did not find anything better to do. As Christ Jesus said that he would come again at a time unexpected, in times like those of Lot and Noah, so we have a warning here that Christ would come (rapture if you will) in times like these. So a return to the Wesleyan ways would not only be healthy and profitable, but also for the safety of our souls. The purpose of this study was to find the link back to Old Methodism where we walk in humility, in the Spirit, as Christ walked, busy with a well laid out schedule of activity, and in the proper energies and light. Also there are benefits of spiritual stability is such a walk. So pause, take another look at our Wesleyan roots, and let us consider how to implement these methods in modern times. I say that especially as I see churches in places like Africa that have went overboard in the materialism. I have a website at youtube.com/rockytopva that has gone over 1,000,000 views. Come give me a visit for some spiritual wine and fresh baked bread! In conclusion the purpose of this study is not to criticize or to change manner of worship, but to call forth the beauties of another time, so that we, as spiritual alchemists can apply these things to our hearts to our benefit.
A Church of God evangelist was reported to have recently referred to those not very old or very young as “The Lost Generation.” I guess you could throw my name in that particular hat as I had no idea growing up of what a revival was, much less names like John Wesley and William Seymour who would usher in great revivals in their day and time.
I greet you in the name of our wonderful savior Jesus Christ. My name is Rockytopva and I first saw the light of day at a Marine Corps base in Camp Lejeune, North Carolina way back in the 1960’s. My mother was a Marine brought up Pentecostal and my father was a Naval medic brought up Catholic. As a boy I use to enjoy the times my parents would drop me off at my grandmothers and I would take in all the beauty of their small Virginian farm. The people on mom’s side of the family were very poor, but lived very well, almost like a visit to the old Walton’s home. We as a family moved from place to place until we settled down in the Ann Arbor Michigan area in the 1970’s. My parents bought me a Yamaha dirt bike and I would have tons of fun riding both winter and summer.
One Sunday, while riding my bike in the early AM a church bus stopped and the driver yelled at me that I needed to be in church. The man’s name was Rod Moxely and the church was called the Fellowship Baptist church in Whitmore Lake, Michigan. To make a long story short the whole family ended up getting saved, the church expands, and attendance skyrockets from 80 to over 400. During this time as a teenager I would go on youth trips where the Holy Spirit would touch my heart. I went up for salvation many times as it always produced a spiritual sensation joyful and clean. We did have a revival at that time in which an evangelist really convicted the hearts and people would pray earnestly in the prayer rooms after church. I must say the Baptist had a whole lot going on for the children, lots of fun events that left me with a spiritually clean feeling every time and very challenged. All of the events were decent and well organized.
All I knew growing up was the Baptist church. I was convinced very young that the Baptist doctrine was the most superior. I am afraid I was rude to fellow Catholics and honestly believed that speaking of tongues was of the devil. The only thing I knew of Methodism was that they did not believe in drinking or playing cards, so I was not interested.
It came to pass that Rod Moxely passed away, the church experienced political trouble and the deacons would end up getting a guy nobody liked. So, the attendance plummeted, the congregation fell into natural things, and I would spend the rest of my teenage years working at a restaurant. On referring to the lost generation, I basically fell in with them. I then began to experience a growing lost feeling and instability of Spirit. Which is not a plus in this ‘lost generation,’ especially when folk are unstable as Christians! As Christ is our rock we should have a spiritually strong spirit as well as mind!
After graduating high school I decided to stay the summer with my Grandmother here in Virginia. I would get a job washing dishes in the morning and would put up hay in the evening/afternoon. There I began to get a taste of a totally different lifestyle. The people would work hard Monday-Friday, go to town on Saturday morning, some kind of constructive activity Saturday afternoon, and we had Saturday night prayer time at the church during the nights. Sundays were a day that the people would go to church, they would not work on Sundays, and return to church Sunday night There were also blue laws keeping places of businesses closed on Sunday. You could set your watch on their righteous routines, which I would later discover were Methodist ways handed down from the mid-1700’s. The area seemed to fit the old Tina Turner song “Nutbush City Limits:”
A CHURCH HOUSE GIN HOUSE A SCHOOL HOUSE OUT HOUSE
ON HIGHWAY NUMBER NINETEEN THE PEOPLE KEEP THE CITY CLEAN
TWENTY-FIVE WAS THE SPEED LIMIT MOTORCYCLE NOT ALLOWED IN IT
YOU GO TO THE STORE ON FRIDAY YOU GO TO CHURCH ON SUNDAY
YOU GO TO THE FIELDS ON WEEKDAYS AND HAVE A PICNIC ON LABOR DAY
YOU GO TO TOWN ON SATURDAY BUT GO TO THE CHURCH EV'RY SUNDAY
CALL IT NUTBUSH CITY LIMITS NO WHISKEY FOR SALE, YOU CAN'T COP NO BAIL
SALT PORK AND MOLASSES IS ALL YOU GET IN JAIL
That summer I would put up hay with a QC analyst who kept the joy of the Lord alive in his heart all his years. He would shout in church, shout at home, and shout out in the hay field. I have never seen such joy in all my life. Not only was there a joy, but there was a richness in love as well. The people would really let you know that they loved you. In the old TV show the Waltons the family would talk to one another before going to bed. I have since learned that this was because the houses were so small. But despite the houses being small the people lived decently and in great love, joy, and peace.
So I fell in with them. I would go to the revivals and prayer meetings and live among the people. The services at the Pentecostal Holiness church were at this time very lively. People would shout, run the aisles, fall out in the Spirit, speak in tongues, and then wait for an interpretation. They would have prolonged alter services and would crowd the petitioners and encourage them to tarry and wait upon the Lord. There were times that the old guys would sit back in the pews weeping, and if they made eye contact with you they would declare, as souls around the alter fell out in the Spirit… “The Holy Ghost! The Holy Ghost!” There were souls who would fall out in the Spirit and would have to be carried out of church.
At the end of that summer we had a good revival in which the Lord seemed there in a mighty way. On reading the book, “Run Baby Run,” by Nikki Cruise, I felt a voice telling me to put the book down. I paused, and then continued again to read. The voice said again… “Put the book down.” I slept in my Grandmothers living room on an old fold away cot by the open living room door. The Katydids seemed to be singing very loud that night. There in my Grandmothers clean linens I heard the Spirit speak again, “Where is all the stress, worry and hatred?” In which, upon examining my heart, there was nothing there but pure beauty. I thought to myself. “Oh my! I got exactly what those people got!” I would spend the rest of the summer rejoicing with the people and in revival until I went back to Michigan later that September.
On returning to Michigan the people would want to sit next to me so “a little of that would rub off on them.” I am afraid, with no revivals or revived churches to attend that precious light and energy abated big time. Not knowing any better, I picked a church to attend that spent too much time quarrelling around about doctrinal issues. Having enough of that I moved back to Virginia hoping to pick up spiritually where I left off.
It seemed, as time went on, that the fires of revival in the Pentecostal Holiness church began to abate. It also seemed that with the emphasis on education that the ministry of the evangelist began to wane as the older generation died away. The blue laws were abolished and the old ways began to vanish away as the hearts of the people seemed to turn away from that which was handed down. Complicating matters was the fall of Jimmy Swaggert. It seems like the southern gospel moved in the fill the void with ‘valley music’ which seemed to increase the spirit of darkness that was invading the church. This ‘falling away’ seemed to accelerate ‘the great falling away’ that was befalling the generation.
About this time I got a library card from the Virginia Tech Library and began to study the history of the church. My gosh! What times! Kind of like studying the histories of the Kings of Israel in which so few followed the first covenant as intended by God the Father. I was more than relieved to get into John Wycliff, The Anabaptists, John Bunyan, The Nonconformists, and finally to John Wesley. I learned that the Wesleyan ways were the foundation to the revival that I had just experienced. I have also come to believe that the churches were to unravel into seven unique brands…
- Ephesus – Apostolic – Leaving the first love… “All they which are in Asia be turned away from me…” – II Timothy 1:15
- Smyrna – Martyrs – Persecutions ten days… Foxes Book of Martyrs describes ten Roman persecutions.
- Pergamos – Orthodox – A pyrgos is a fortified structure – Needed for the dark ages.
- Thyatira – Catholic – The Spirit of Jezebel is to persecute, control, and to dominate. This spirit can invade any church!
- Sardis – Protestant – A sardius is a gem, elegant yet hard and rigid. Doctrine in the head, little in the heart.
- Philadelphia – Methodist – To obtain sanctification was to do so with love.
- Laodicea – Charismatic – Rich and increased with goods and have need of nothing?
The old Methodist Holy Club was an organization at Christ Church, Oxford, set up by brothers John and Charles Wesley in 1729, who later contributed to the formation of the Methodist Church. As Wesley would travel abroad he was greatly influenced by the Moravians who would help build his faith. These are the foundations to the great awakening to spiritual beauties and the birth of the Philadelphian church age and a great exodus from the spirit of Jezebel that would haunt the Catholic and protestant movements in times of reformation.
Jeering college students scoffed at these "Methodists" who tried to systematically serve God every hour of the day. They set aside time for praying, examining their spiritual lives, studying the Bible, and meeting together. In addition, they took food to poor families, visited lonely people in prison, and taught orphans how to read. Members of the organization celebrated Holy Communion frequently and fasted on Wednesdays and Fridays until 3 P.M. Fellows of the Holy Club also studied and discussed the Novum Testamentum Graece as well as the Classics. Critics of the Holy Club said:
“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 Holy Club
It was after a difficult and discouraging mission trip to America that John Wesley questioned his faith. In 1738, at the age of 34, John Wesley attended an evening worship service in London which moved him deeply. “In the evening I went very unwillingly to a society in Aldersgate Street, where one was reading Luther's preface to the Epistle to the Romans. About a quarter before nine, while the leader was describing the change which God works in the heart through faith in Christ, I felt my heart strangely warmed. I felt I did trust in Christ alone for salvation; and an assurance was given me that He had taken away my sins, even mine, and saved me from the law of sin and death.” – John Wesley
For the next year Wesley would continue to seek the Lord until spiritual experiences would happen as stated in Wesley’s journal from Jan. 1, 1739: “About sixty of our brethren until three in the morning, the power of God came mightily on us, insomuch that many cried out for exceeding joy, and many fell to the ground.” John Wesley prayed, “Lord send us revival without its defects but if this is not possible, send revival, defects and all.” Whitefield wrote of many falling to the ground, trembling exceedingly with strong convulsions. People fell down, cried out, trembled with convulsive twitchings. Sinners dropped down, shrieking, groaning, crying for mercy, convulsed, agonizing, fainting, falling down in distress or in raptures of joy! The noise was like a roar of Niagara. The vast sea of human beings as agitated by a storm. Seized with convulsive jerking all over. It is to note that the Cripple Creek Camp Meeting in Wythe County, VA, formed in the 1740’s, not long after Wesley’s Aldersgate Street experience, and these fires are still maintained in various mountain churches to this day.
Wesley would stay active in this revival all his life. In the 1700s, when land travel was by walking, horseback or carriage, Wesley logged more than 4,000 miles a year. During his lifetime he preached about 40,000 sermons. At 85 years of age he was still active. To which Wesley attributes the reason of his long life to the keeping of his Wesleyan Methods.
[SIZE=11pt]1. Constant exercise and change of air.[/SIZE]
[SIZE=11pt]2. Having never having lost a night's sleep, sick or well, at land or at sea, since he was born.[/SIZE]
[SIZE=11pt]3. Having the ability to sleep at command whenever he feels worn out.[/SIZE]
[SIZE=11pt]4. Having constantly, for about sixty years, risen at four in the morning.[/SIZE]
[SIZE=11pt]5. Having constantly preached at five in the morning for above fifty years.[/SIZE]
[SIZE=11pt]6. Having so little pain in his life; and so little sorrow, or anxious care.[/SIZE]
[SIZE=11pt]7. Considered prayer[/SIZE] an essential part of Christian living. He called it the most important means of grace.
[SIZE=11pt]8. Read the Bible[/SIZE] every day, usually early in the day or late in the evening.
[SIZE=11pt]9. Emphasized the importance of fasting and participating in Christian community. He fasted every Friday.[/SIZE]
[SIZE=11pt]10. "The Spirit and Discipline Make a Christian" – Wesley lived by this rule all his days.[/SIZE] [SIZE=11pt]11. Faith – With no plans on retiring, Wesley gave away most of the money he made on book sales.[/SIZE]
What is a Methodist? A description of the doctrine of the Philadelphian church age penned by Wesley himself.
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. 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.
3. Nor, lastly, is he distinguished by laying the whole stress of religion on any single part of it
4. "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!"
5. 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!"
6. 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
7. For indeed he "prays without ceasing." It is given him "always to pray, and not to faint.” 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.
8. 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."
9. 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.
10. 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 offence towards God and towards man."
11. 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. 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."
12. 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 layup treasures upon earth, any more than he can take fire into his bosom. He cannot "adorn himself, on any pretense, 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 neighbor, 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.
13. 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.
14. 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.
And the light shineth in darkness; and the darkness comprehended it not. – John 1:5
Wesley’s definition here not only defines a Methodist, but a revival. As people liberated and free from the destructive nature of the flesh and of the devil, these ways ought to come easy for us, for we have been freed from the darkness and bondages of the devil himself. If these things have not made for a spiritual light and warmth in the soul then we should examine our paths to make sure we are not inhibited and bound by the ways of the times, which pertain to the Laodicean age (Lukewarmness). We should be so filled with the creators E/c2 that we have forgotten and can no longer comprehend the things of darkness. Remember, z (absolute zero, cold, hate, rudeness) / d (darkness, greed, sorrow, fear, depression) is the opposite of E (Energy, warmth, motivation, love, etiquette) / c2 (light, charity, joy, faith, hope), you cannot have both in you at the same time.
The Wesleyan Methods as set here in Virginia can be categorized into four…
- Justification – The acquiring of faith
- Salvation – Accepting Jesus, by the acquired faith, into ones heart.
- Sanctification – With a sweet spirit.
- Witness of the Spirit – Pentecostals would accept this with tongues.
[SIZE=11pt]With this foundation laid, let’s visit the Methodist revivals here in Virginia. Robert Vejnar, Archivist, Emory & Henry College and Holston Conference was kind enough to give me the minutes to a document dated September 1823 giving the rules to govern the Cripple Creek camp meeting. It is interesting to note that the people of my Pentecostal Holiness church here in SW VA would still occupy the first few pews with the men sitting on the left side (as you walked down the aisle) and the woman on the right side... Just like the Methodist did 250 years before them. I have notes that this camp meeting existed in the 1740's... Not long after Wesley’s Aldersgate Experience' in 1738. Which, besides the following article given by George Clark Rankin, were the only notes I could find on the Cripple Creek Camp meeting there in Wythe County, VA.
Rules to govern the Cripple Creek Camp meeting beginning on the 12th day of September, 1823.
1) At the first sound of the trumpet in the morning all the people will arise from their tent to dress for church.
2) At the second sound there will be prayer in each tent.
3) At the third sound and every subsequence throughout the day the people will come to the stand.
4) No loud talking is allowed on the campground during the divine service.
5) No person or persons are allowed to stand or walk on the gates at any time during the meeting.
6) No person or persons are allowed to drink any kind of ardent spirits on the campground or any of the fringes or waters belonging to the same.
7) No drunken man or woman are allowed to come on this campground or any of the waters used by the camp.
8) All persons not having a camp or tent to stay in are to leave the campground when the congregation are dismissed or in the night.
9) No person or persons are allowed to occupy the stand except the preachers and the exhorters.
10) The alter is to be occupied by the official characters..
11) The people are not allowed to come in to any camp or camps without an official invitation by the occupant.
12) The people are not allowed to tie their horses to the fence.
13) No cooking on the Sabbath day except tea or coffee.
14) The females are to occupy the seats on the left hand from the stand and the males on the right hand.
15) The females are to enter from the west from the stand and the males from the north.
16) The people are requested to keep their camps illuminated during the night.
17) No merchandise of any kind is allowed on the campground or at any of the waters belonging to the same.
18) Every settler at this meeting is to act as a guard and a committee of safety to guard our privileges.
19) Names of those to guard
20) The committee to guard the alter… Names of those to guard
21) No persons are allowed to hurt any timbers or young growth on any part of the campground.
We the undersigned do agree to bind ourselves to observe the above rules to do what we can to make others do the same.
***This document was signed by 27 people. ***[/SIZE]
And for more on the Cripple Creek camp meetings, and the dynamic Spirit that was upon the place I turn to a man named George Clark Rankin who records this account in his “The Story of My Life Or More Than a Half Century As I Have Lived It...” who was the only other one to have recorded anything of the old Cripple Creek Meetings and beginning on page 240…
The circuit was a large one, comprising seventeen appointments. They were practically scattered all over the county. I preached every other day, and never less than twice and generally three times on Sunday. I had associated with me that year a young collegemate, Rev. W. B. Stradley. He was a bright, popular fellow, and we managed to give Wytheville regular Sunday preaching. Stradley became a great preacher and died a few years ago while pastor of Trinity Church, Atlanta, Georgia. We were true yokefellows and did a great work on that charge, held fine revivals and had large ingatherings.
The famous Cripple Creek Campground was on that work. They have kept up campmeetings there for more than a hundred years. It is still the great rallying point for the Methodists of all that section. I have never heard such singing and preaching and shouting anywhere else in my life. I met the Rev. John Boring there and heard him preach. He was a well-known preacher in the conference; original, peculiar, strikingly odd, but a great revival preacher.
One morning in the beginning of the service he was to preach and he called the people to prayer. He prayed loud and long and told the Lord just what sort of a meeting we were expecting and really exhorted the people as to their conduct on the grounds. Among other things, he said we wanted no horse- trading and then related that just before kneeling he had seen a man just outside the encampment looking into the mouth of a horse and he made such a peculiar sound as he described the incident that I lifted up my head to look at him, and he was holding his mouth open with his hands just as the man had done in looking into the horse's mouth! But he was a man of power and wrought well for the Church and for humanity.
The rarest character I ever met in my life I met at that campmeeting in the person of Rev. Robert Sheffy, known as "Bob" Sheffy. He was recognized all over Southwest Virginia as the most eccentric preacher of that country. He was a local preacher; crude, illiterate, queer and the oddest specimen known among preachers. But he was saintly in his life, devout in his experience and a man of unbounded faith. He wandered hither and thither over that section attending meetings, holding revivals and living among the people. He was great in prayer, and Cripple Creek campground was not complete without "Bob" Sheffy. They wanted him there to pray and work in the altar.
He was wonderful with penitents. And he was great in following up the sermon with his exhortations and appeals. He would sometimes spend nearly the whole night in the straw with mourners; and now and then if the meeting lagged he would go out on the mountain and spend the entire night in prayer, and the next morning he would come rushing into the service with his face all aglow shouting at the top of his voice. And then the meeting always broke loose with a floodtide.
He could say the oddest things, hold the most unique interviews with God, break forth in the most unexpected spasms of praise, use the homeliest illustrations, do the funniest things and go through with the most grotesque performances of any man born of woman.
It was just "Bob" Sheffy, and nobody thought anything of what he did and said, except to let him have his own way and do exactly as he pleased. In anybody else it would not have been tolerated for a moment. In fact, he acted more like a crazy man than otherwise, but he was wonderful in a meeting. He would stir the people, crowd the mourner's bench with crying penitents and have genuine conversions by the score. I doubt if any man in all that conference has as many souls to his credit in the Lamb's Book of Life as old "Bob" Sheffy.
This very spirit was found in many SW VA churches as late as 1990 in which I saw people still getting drunk in the Spirit in which all you would get out of them was a sweet little laughter. It should be noted, after reading Wesley’s definition of a Methodist that very little was said of the clothesline, a whole lot emphasized on the motives of the heart.
It is interesting the premium the old Methodists put in their exhorters. I have listened to Joel Osteen encourage his men's group to be 'encouragers' ... Not far away from exhortation! The next remembrance of Methodism comes from my Grandmother, Edith Perfator and a search of her family history.
- Richard Pugh Sr. (1759-1844) Served in the Revolutionary war and then moved to Floyd County, Virginia.
- William Pugh (1785-1859)
- Charles Pugh (1839-1912) Served in the Civil Was as a Confederate Soldier.
- Flora Pugh (1890-1975)
- Edith Perfator (1920–2009)
- Rise early – You could set your clock to these peoples routine.
- Have a good humor – My grandmother would have a lot of fun at work as well as putting in a good days work.
- Keep clean – Though the houses were small the people went clean and everything was tidy and neat.
- Work hard Monday through Friday – People seemed to enjoy a great spiritual stability in their work!
- Go to town on Saturday mornings looking nice. Would have all the day’s activities laid out before the day began.
- If there was a fair, ballgame, or if someone had a racecar on exhibit we would catch that event.
- Good time for a date, a sporting event, or even a Saturday night prayer service.
- We would go to church every Sunday. No work was ever done on Sundays.
1. Outer Wall - Justification - Faith
2. Alter - Salvation - Christ is our sacrifice
3. Laver - Sanctification - Conforming to a righteous believers standard.
*** Inner temple = Inner sanctification***
4. Lampstand - Energy, Motivation, faith, hope, charity, joy, peace, gentleness.
5. Table of Shewbread - Daily reading of God's word.
6. Alter of Golden Incense -Prayer and praise!
***Veil to the Holy of Holies***
7. Ark of the Covenant - The Baptism in the Holy Ghost[/SIZE]
So to summarize the movements… Him will I make a pillar in the temple of my God, and he shall go no more out: - Rev 3:12
The Thyatireans desire is in the liturgy. The Sariseans desire is in the doctrine.
The Philadelphians desire is in the spirituality. The Laodiceans love is in the billfold.
“He shall no more go out” – It’s too bad that we Philadelphians have such a difficult time keeping the revival going! The Phidadelphia revival seems to have cascaded down from the Methodist --- > Pentecostal --- > Charismatic type worship.
As the Charismatic revival tends more to Laodicea then Philadelphia, one must be warned that the warmth and light may not be there as richly as it was in the previous revivals. And if we go overboard into the things of the world don’t be surprised of the awakening of inordinate affections, which may carry one down a troublesome path full of chastisements. In which has brought down a many a fine evangelist. As far as the Laodicean influence I turn to the following article...
Why Are We Lukewarm? III (http://www.religion-online.org/showarticle.asp?title=295)
by John B. Cobb, Jr. Ph.D. is Professor of Theology Emeritus at the Claremont School of Theology, Claremont, California
John Wesley, the founder of the Methodist movement, to which I belong, had strong views about money. In his later years, surveying the remarkable success of the movement he had started, he said that he had no fear about its continuation. His great fear was for its inner spirit. He had observed two things. First, although most converts to Methodism were poor, many moved into the middle class. Second, middle class Methodists divided their loyalties between God and the acquisition of wealth. For the latter I have chosen to use the word familiar to us from the King James and early revised versions of the Bible: Mammon.
The upward mobility Wesley observed with distress is easily understood. In the spirit of the earlier Reformers, Wesley taught that Methodists should earn all they could, save all they could, and give all they could. He himself earned quite a lot through his many publications, lived frugally, and gave away what he did not need. Hence he accumulated no private treasure to distract his attention from doing God's work. His followers became disciplined workers and lived frugally. Many of them were generous with their money. But this generosity did not prevent the accumulation of some capital and its wise investment. The security and growth of this capital became a matter of concern to them, competing for their attention with their service to God.
When we ask why Methodists have grown lukewarm, it is well to accept Wesley's own analysis as an important part of the answer. We have grown lukewarm because we have become rich. Despite Jesus' specific denial of this possibility, we try to serve both God and Mammon. I fear that, in this respect, we do not differ greatly from Baptists, Episcopalians, Presbyterians, and even Lutherans.
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In studying the ways of revival I find similarities in the old IChing (the Chinese Book of change) and the book of Judges…
“The reason that all humanity missed the calling is because they did not feel the creators spiritual light.” –Author
In reference to these two images, one must exercise great caution upon arriving at the Comfort Zone. Comfort Zones are subtle and dangerous, leading the path downward, spiraling into a disaster area one may or may not get out of. This comfort zone is easily attained in this Laodicean age. In reference to light of the spiritual variety I give the following definition….
A. CHARITY Galatians 5: Love, Joy , Peace, Patience, Gentleness, Goodness. I Cor 13: Kindness, Politeness, and Perfection
Caritus: Latin’s highest form of Love Charit'e: French derivative, "Cheri" means beloved Charis: Greek for Grace Chara: Greek for Joy Eucharisteo: “Much Grace” Greek for gratitude Charizomai: Well-favored
Chairo: Greek for Cheer, "Cheerio Mate!“ Chrestos: Useful, gracious Chrestotes: Excellence in character
Euchrestos: Greek for profitable Charisma: Heavenly Graciousness Chrisma: Heavenly Anointing
B. FAITH “What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.” –Mark 11:24
C. HOPE “My hopes are not always realized, but I always hope. “ –Ovid
As darkness is the opposite of light so greed, hatred, fear, and depression are the opposites of charity, love, faith, hope, and joy. In the chemistry of light and darkness we have people in history such as Adolph Hitler, who could build faith and hope in the hearts of his people, yet not have an ounce of warmth, love, compassion, and charity in the heart. It is the heart of man that is dearest to God. It is better to get the religion in the heart first, and then let that heart motive drive the mental studies.
If E=mc2 then we can divide and conclude that Mass (m) = Energy (E/c2), and there are three varieties…
- Mass – Cooled plasma (E/c2), that which has weight.
- Intelligence - Our thinking can produce an energy and a light
- Spirituality – As defined above Knowledge puffeth up, but charity edifieth. – 1 Corinthians 8:1
Behold, this was the iniquity of thy sister Sodom, pride, fulness of bread, and abundance of idleness was in her and in her daughters, neither did she strengthen the hand of the poor and needy. – Ezekiel 16:49 Therefore every scribe which is instructed unto the kingdom of heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old. – Luke 13:52
In analyzing the sins of Sodom, pride, gluttony, laziness, and greed; it is easily concluded that they simply did not find anything better to do. As Christ Jesus said that he would come again at a time unexpected, in times like those of Lot and Noah, so we have a warning here that Christ would come (rapture if you will) in times like these. So a return to the Wesleyan ways would not only be healthy and profitable, but also for the safety of our souls. The purpose of this study was to find the link back to Old Methodism where we walk in humility, in the Spirit, as Christ walked, busy with a well laid out schedule of activity, and in the proper energies and light. Also there are benefits of spiritual stability is such a walk. So pause, take another look at our Wesleyan roots, and let us consider how to implement these methods in modern times. I say that especially as I see churches in places like Africa that have went overboard in the materialism. I have a website at youtube.com/rockytopva that has gone over 1,000,000 views. Come give me a visit for some spiritual wine and fresh baked bread! In conclusion the purpose of this study is not to criticize or to change manner of worship, but to call forth the beauties of another time, so that we, as spiritual alchemists can apply these things to our hearts to our benefit.
