TRUE REVIVAL: A Study of the Revivalists of Old and the principles they moved by.
I. Edwin Orr
Born in Belfast in 1912, Dr. Orr spent his life studying and ministering on the subject of revival & spiritual awakenings before being promoted to glory in 1987.
Orr’s ministry began in his home town in 1930 or 1931 with open air meetings later working with Christian Endeavour. A desire to preach and lead people to Christ developed and this led him to move to London where his preaching career extended throughout the U.K. and abroad.
By 1936 his international career was really developing with tours to New Zealand, Australia, South Africa & Rhodesia, a career clearly shown in his publications.
In 1938 Orr formed a Revival Fellowship team, his doctorate dissertation being published in 1949 called The Second Evangelical Awakening in Britain. In the same year he became a resident of Southern California speaking across the World and in 1966 becoming a Professor at Fuller Seminary’s School of World Mission. http://www.jedwinorr.com/bio.htm
Revival Is Like Judgement Day by J. Edwin Orr
Orr in bringing understanding gave principles developed at various revivals throughout the World.
Principles developed at the Fulton Street Revival, New York:
i) Spontaneity: there was a leader but only one that would spot people in the audience with interesting information but the use of the leader was rare as meetings were spontaneous as led by the Holy Ghost.
ii) Harmony amongst the evangelical groupings that gathered with Calvinists & Arminianists avoiding controversial issues with a heart for rescuing perishing souls.
iii) Punctuality: the meetings began on time & ended on time!
iv) Prayer and the singing of salvation hymns. The result of all this is given by Orr with a quote from a contemporary writer: "Christians were very much humbled. . . even impenitent men saw and felt that this was holy ground. They felt that it was awful to trifle with the place of prayer; sacrilegious to doubt the spirit, the sincerity, the efficiency, or the power of prayer. It began to be felt that Christians obtained answers to prayer. . . that if they united to pray for any particular man's conversion, that man was sure to be converted. . . because he had become the subject of prayer." http://www.jedwinorr.com/typical.htm
Principles developed in New Zealand.
i) Keith Rimmer reported that many had been praying for revival.
God showing his willingness to bless “where there has been a willingness to confess and forsake the things that hinder Divine Power."
ii) The term “soundly saved” was used a Mrs Graham saying to Edwin Orr:
"Oh, Brother Orr, I am delighted to see you. Do you know? Four girls of mine were soundly saved at that Wednesday evening meeting."
iii) Confessing faults one to another and a recognition that revival begins in one’s own heart.: Orr’s report -
After the evening meeting, a young man who had been in the revival in Rimmer's tent approached me.
"Mr. Orr," said he. "About a dozen fellows want you to come along to Tent Number Twenty-nine. They are concerned about revival."
I went. We discussed the hindrances to revival with frank earnestness. There seemed to be conviction, deep conviction.
"Now, you fellows," I said. "Do you really believe that God is going to give us revival?"
There was a chorus of " Amen." "Yes, but do you believe that He will start the revival here in this tent to-night?"
After a silence, one young man said quietly:
"If we pay the price."
"All right," said I. "Let's get to prayer and see if God keeps His word. We'll pray for a revival here."
Some of them began to kneel.
“I say," cried one young man. "Don't - before we pray to God for revival, I want to get something off my mind."
A silence of amazement greeted his declaration. Then he turned to another fellow in the tent:
"Jack, I want to confess openly that I have been criticising you behind your back."
We were taken aback.
"Will you forgive me? I think I ought to get right with you first."
After a painful silence, the other fellow said it "That's all right. It's my fault, too. I have been doing the same thing behind your back. May God forgive us both."
When we started praying, transactions were gone through with the Lord. The first prayer was a broken confession of secret sin: another sought cleansing from pride: another confessed criticism: another unbelief. Young men are honest in their prayers - and these were not kept back by the presence of women.
"O God, O God," cried one, "deliver me from the bondage of the flesh."
"Lord, help me. Take out of my life the lust of the eyes."
I think that everyone of the twelve young men got right with God. Then the spirit of revival began to fall upon us - it was an amazing meeting. We sang, we prayed, we rejoiced, we cried unto God. At ten-fifteen, I said to them:
“Now look here. I am going off to my hotel to go to sleep. But take a tip from me-go and try to get some of the other tents on fire for the Lord. It is your work just as much as mine. . We asked God for a revival here - we have got it. The same thing will apply to the other tents."
They divided up into parties of three and started out. I went to my hotel. I felt the urge to tell Dr. Rolls of the revival, but did not want to disturb him. However, I could not sleep, so I left in my coat, got an apple, told the hotelkeeper that I would go for ten minutes' walk, and set out for the camp. To my amazement (for lights out was at ten-thirty) there were prayer meetings going on in a dozen tents. I listened. In some tents, revival had begun: in others they were asking for blessing. I met some of the boys from '29.'
"How did you get on, eh?"
“We were received very coldly in the first tent we went to as a matter of fact they said we must be crazy and they put us out. But the other fellows are being well received."
"What are you going to do now?" I asked.
There was a late prayer meeting of a score of fellows going on in the big marquee, and the two boys from '29' announced their intention of "butting in." I left them and walked back to the hotel, rejoicing at their boldness. They went down to the marquee, and found a very ordinary sort of prayer meeting about to be closed. Now one of these two young men was an over-exuberant fellow in temperament: the other was a quiet type. The quiet fellow went to the front of the prayer meeting and boldly interrupted the prayers, much to the astonishment of the score of men.
“Listen here, you fellows. What’s the use of praying for other fellows’ sins. You ought to confess your own, and get a revival in your own heart first.”
iv) Conviction of the Holy Spirit
And so they told an astonished company of how the revival had descended upon Tent 29. In the twinkling of an eye, there was conviction as the Holy Spirit descended upon that prayer meeting. Men were broken down, confessed sin, cried for mercy, sought forgiveness, asked for revival. And the prayer meeting in the big marquee went ablaze with spiritual power.
v) Peace made with the Lord. Orr’s report:
“You fellows are happy: I am not. Will you pray for me? I am a big hypocrite, that's all I thought I was something, but just now the Lord has shown me that I am steeped in sin. Oh, pray for me."
He sat down and buried his face in his arms, and we could see his shoulders moving with broken sobs. Some got up and ! prayed for him. Then we sang:
Would you be free from your burden of sin?
There's power in the Blood."
By one o'clock there were no fewer than sixty men in that revival meeting - everyone of whom had made his peace with his Lord. Other enemies were reconciled, other sins were confessed, other souls received the transforming power. At one o'clock, I managed to persuade them to go to bed. They protested - I insisted, I backed by a few others.
Finally we stood up to sing:
"Hallelujah to the Lamb
Who died on Mount Calvary,
Hallelujah, Hallelujah, Hallelujah, Amen."
The benediction was pronounced. It was ignored so far as going to bed was concerned. The praise service started allover again. At last we prevailed on them to go to bed. The last hymn was, "Blest be the tie that binds." The “sixty '' - as they were afterwards called, were one in heart. My only concern was the fact that they had made the noise of six hundred - and that in the middle of the night. But revival had come-we were all convinced of that.”
vi) Disturbed from sleep. Orr’s report:
“Next morning, there was a buzz of conversation throughout the camps. It appears that people were awakened by the singing within a radius of half a mile. The girls' camp was awakened: sleepers were awakened up across the river. Comment was made everywhere. Most of the people were satisfied with the explanation that revival had begun in the men's camp: but there were mutterings from a minority. Bitter comments were made.
Said one man (indirectly) to me:
"I believe it was the work of the Spirit to disturb people out their sleep. Wait and see for yourself," I rejoined.
After considering the matter prayerfully, I asked permission of the chairman to make a statement publicly. He gave me five minutes. So I explained matters, and said that the sixty young men hoped that no one was unduly hurt.
"I have heard unkind criticism," I concluded. "So let me say this. The majority of these men were leading backsliding lives in bondage to sin for years. Now they have got victory. Do you blame them for praising the Lord far into the night? Why, I wish that you all had been there."
I asked the men concerned to endorse all that I said by standing up. "The Sixty" stood up like one man.
"Did you experience revival last night?"
"Amen." It was emphatic.
“Show these people how you feel about it."
Spontaneously, they burst into a hymn of praise which shook the place. There was no more criticism, for all were deeply impressed. As I sat down, I remarked:
"We have come to Ngaruawahia for revival. Revival has begun. Take heed that you do not hinder the work of the Spirit. Mark my words, you may see revival sweep the camp to-night."
That Saturday was the day of the picnic. I had a chance of making contacts with folks of all classes that afternoon, and truly the expectancy in all hearts was unbounded. It appears that revival broke out independently in a house-party on Saturday morning. All these signs greatly encouraged us.”
vii) Hush of conviction on revival meeting.
“Saturday evening's service was utterly overcrowded. There were 1,000 people crammed into the tent, and dozens of others all round the place. Dr. Rolls gave me a nod as I started to speak.
"I'm praying for you." I preached for a full hour. The hush of conviction was upon the place-the very same atmosphere that pervaded Merril MacPherson's church before the revival broke out there in Philadelphia. The great problem was how to handle such a great meeting when the break came.
When the appeal was made, a score of young people walked forward to the front and confessed besetting sin. Many were in tears as they knelt there. People began to break down all over the meeting-and yet that meeting was singularly orderly. Mr. Sanders and Dr. Rolls made their way over to the men's dining tent, and to them I sent score after score of young folk seeking blessing. Before very long there were two hundred being dealt with. Other leaders went out and dealt with different groups-there were seventeen after-meetings scattered all over the camp. Rev. A. S. Wilson calculated that over five hundred were dealt with: scores of backsliders were restored: there were dozens of conversions. About three hundred older people waited with me in the big marquee-and revival swept them likewise. Pastors and workers confessed backsliding; tears flowed; decisions for Christ were made by the unconverted. Two Chinamen, who could not speak English, were in the meeting under conviction of sin. They were dealt with through an interpreter and decided for Christ. All told, a score of these converts were received at the Lord's Table on the morrow, and there were others who could not attend.
These after-meetings began at nine-thirty. There was plenty of opportunity for people to slip away. But all were of one mind. About ten-thirty the people in the big marquee began to sing the praises of the Lamb. This was a signal for all around to come back to the main meeting. At ten-thirty, one thousand people were in the tent again-surely the greatest proof of all. That praise service of one thousand happy people continued with- out break until eleven-thirty when the leaders persuaded them to go off to bed. This they were very loath to do, but we insisted.”
viii) Full Surrender Missions Call. Orr’s Report:
"At the missionary meeting . . . an appeal was made for those who were willing to yield their lives in full surrender to Christ for His service, whether at home or abroad. Hundreds of young folk rose. . . indications are that the £2,000 mark (in missionary subscriptions) will be passed this year.
"Mr. W. J. Mains gave a most searching address in the evening when many more found Christ. At 9.30 the meeting was changed into one for Christians. Very few left the tent which was still practically full at 11 p.m. After singing and prayer, brief testimonies as to how they had entered into the blessing of the Spirit- filled life were given by Dr. Rolls, Mr. Allan and the writer (Mr. Sanders). This met the difficulties in the minds of many who by faith appropriated that same fullness. Rev. A. S. Wilson led in prayer for those who responded. Dr. A. B. Simpson's beautiful hymn expressed the attitude of those present, and was sung with great meaning:
I take the promised Holy Ghost,
I take the power of Pentecost,
To fill me to the uttermost:
I take, He undertakes
Monday morning brought another day of continued revival. It was the closing day of the convention-and yet the feeling was at white-heat. We had a happy time both morning, after- noon and evening.”
ix) No great wave of emotionalism – but a contagious holy joy!
To quote The Reaper (Newspaper)once more:
"But perhaps the outstanding meeting of the whole camp was the testimony meeting which commenced about 6:30 p.m. (although many had gathered before that). When it was announced that all who desired to testify must come up to the platform and speak through the amplifier, it was thought that few would face the ordeal. From the very first moment, however, the platform was crowded -and sometimes the aisle too-with those eager to tell of blessing received. As it neared ten p.m. and the meeting had been going on for nearly four hours, the writer endeavoured to close down; but the young folks jumped from their seats and literally ran down the aisle lest they should miss their opportunity. After another hour of testimony, unbroken except for choruses, another attempt to close the meeting was made. (It failed.) Once again midnight was drawing near when the meeting concluded with singing such as one expects to hear in heaven. The testimonies given were clear, definite and sincere. One was struck with the confidence with which naturally shy and timid souls gave testimony. They spoke in a power obviously not their own.
"There were many remarkable features about the gathering. There was a great spontaneity and freedom, and yet no extravagance. In spite of consistently late nights and long meetings, campers did not seem unduly tired. One young hopeful even suggested that we have longer meetings. While there was no great wave of emotionalism, a subdued yet contagious holy joy was in the air. It did not seem unnatural for old men and matrons to yield to the exhortation of Psalm 47:1 and clap their hands for very joy. Our hearts are filled with rejoicing-and the end is not yet."
Garland, Texas - The Work of the Holy Spirit by J. Edwin Orr
Orr's Extreme Emphasis On Repentance
In 1937 Orr published a book saying that “The Church must first repent”.
Rev. 3:19 As many as I love, I rebuke and chasten: be zealous therefore, and repent.
Orr relates this as having been used by the Lord in his messages to the seven churches in Revelation.
The warning of Church becoming a social club is clear in Orr’s writings pointing out that revival is not an evangelistic campaign referring to the concept as being 'full surrender', or 'a clean heart', or 'victory over sin', revival always beginning with the obedience of individuals, rather than the excuses for sin so often given. http://www.jedwinorr.com/must_first.htm
Orr goes onto point out the importance of a destructive ministry towards revival too.
Jeremiah 1:10 See, I have this day set thee over the nations and over the kingdoms, to root out, and to pull down, and to destroy, and to throw down, to build, and to plant.
Quoting the above scripture Orr goes onto show the importance of pulling down and destroying that which has infiltrated into the Church to enable the purity of God to spring forth. This is something God has enabled our ministry to do, Orr accepting too that there are other kinds of ministry but within the context of revival, Orr shows in this verse from Jeremiah that four of the injunctions are destructive whilst the latter two are constructive, the destructive elements coming first.
Edwin Orr: And if we are to plant a garden for the Lord, a place of delight abounding in roses of holiness and love, hedged about by faith in the promises of God, bordered with sweet praise . . . Or if we are to build a palace for our King, a house of living stones, a place of service and adoration . . . Let us remember the first work of rooting out the weeds and utterly destroying them. Let us appreciate the value of slum-clearance.
One of the great weaknesses of many forms of ministry today, especially Convention ministry, is the attempt to sow good seed among thorns. The thorns generally continue springing up, and the seed is choked thereby, despite the good intention of the human sower. Seed sown in a prepared ground requires only the action of the elements to produce fruit in season. Seed sown by the wayside, or in stony places, or among thorns, will have its prospects of life severely threatened almost immediately. Likewise, changing the mode of illustration, a Christian who is in proper relationship with God is generally hungry for the great truths and affirma- tions of the Gospel.
The Great Message ….
In his final message given on April 21 1987 Orr declared that “revival was like judgment day”! These words he referred to having been given through W.W. Castle during a revival in China.
Orr points out that some see revival as an overflow, a time for hooting & hollering but real revival Orr points out is a time when God exposes all the sins of the Church. We will be identifying this crucial point in the “new revivals” of the last ten years.
After prayer Orr develops comes conviction of sin, blessing following judgment, Orr referring to Campbell Morgan who pointed out that the Welsh Revival was merited by confession, some very costly.
“Every great revival is marked by judgment” declared Orr. “First in the House of the Lord.” He dismissed the misuse of the scripture “Judge Not” saying that the context of this is a prohibition of hypocrisy rather than judgment itself, Paul judging matters in the Corinthian Church.
I Cor. 5: 1 It is reported commonly that there is fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father's wife.
2 And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you.
3 For I verily, as absent in body, but present in spirit, have judged already, as though I were present, concerning him that hath so done this deed,
4 In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ,
5 To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.
6 Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump?
7 Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us:
8 Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth.
9 I wrote unto you in an epistle not to company with fornicators:
10 Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world.
11 But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat.
12 For what have I to do to judge them also that are without? do not ye judge them that are within?
13 But them that are without God judgeth. Therefore put away from among yourselves that wicked person.
Orr identifies that Paul had written a previous epistle to Corinth relating the passage to contemporary days in which he had found a greed for money in Church circles, sponsors putting up with anything to draw a crowd!
In Corinth it is clear that there had been little discipline and judgment, even an allowance for incest, Paul expanding his judgment in the second (third) epistle.
II Cor. 2: 5 But if any have caused grief, he hath not grieved me, but in part: that I may not overcharge you all.
6 Sufficient to such a man is this punishment, which was inflicted of many.
7 So that contrariwise ye ought rather to forgive him, and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow.
8 Wherefore I beseech you that ye would confirm your love toward him.
9 For to this end also did I write, that I might know the proof of you, whether ye be obedient in all things.
10 To whom ye forgive any thing, I forgive also: for if I forgave any thing, to whom I forgave it, for your sakes forgave I it in the person of Christ;
11 Lest Satan should get an advantage of us: for we are not ignorant of his devices.
In amongst all of these conditions there has to be a cry for repentance, and here we have Orr emphasising a concept far deeper than the “Alpha” Course “sorry”; repentance meaning “to change your attitude”, verse 8 of the above scripture demanding we reaffirm our love.
The importance of accountability, of keeping funds for the Gospel is well and truly affirmed by Orr in this awesome message that is a challenge today for the Church to come out of its cosiness and come back to its first love – the Lord Jesus. http://www.jedwinorr.com/index.html
Psalm 139: 1 O Lord, thou hast searched me, and known me.
2 Thou knowest my downsitting and mine uprising, thou understandest my thought afar off.
3 Thou compassest my path and my lying down, and art acquainted with all my ways.
4 For there is not a word in my tongue, but, lo, O LORD, thou knowest it altogether.
5 Thou hast beset me behind and before, and laid thine hand upon me.
6 Such knowledge is too wonderful for me; it is high, I cannot attain unto it.
7 Whither shall I go from thy spirit? or whither shall I flee from thy presence?
8 If I ascend up into heaven, thou art there: if I make my bed in hell, behold, thou art there.
9 If I take the wings of the morning, and dwell in the uttermost parts of the sea;
10 Even there shall thy hand lead me, and thy right hand shall hold me.
11 If I say, Surely the darkness shall cover me; even the night shall be light about me.
12 Yea, the darkness hideth not from thee; but the night shineth as the day: the darkness and the light are both alike to thee.
13 For thou hast possessed my reins: thou hast covered me in my mother's womb.
14 I will praise thee; for I am fearfully and wonderfully made: marvellous are thy works; and that my soul knoweth right well.
15 My substance was not hid from thee, when I was made in secret, and curiously wrought in the lowest parts of the earth.
16 Thine eyes did see my substance, yet being unperfect; and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them.
17 How precious also are thy thoughts unto me, O God! how great is the sum of them!
18 If I should count them, they are more in number than the sand: when I awake, I am still with thee.
19 Surely thou wilt slay the wicked, O God: depart from me therefore, ye bloody men.
20 For they speak against thee wickedly, and thine enemies take thy name in vain.
21 Do not I hate them, O LORD, that hate thee? and am not I grieved with those that rise up against thee?
22 I hate them with perfect hatred: I count them mine enemies.
23 Search me, O God, and know my heart: try me, and know my thoughts:
24 And see if there be any wicked way in me, and lead me in the way everlasting.
“Every great revival is marked by judgment” declared Orr.
II. Evan Roberts
The key message of Evan Roberts in light of the 1904 Revival
in Wales is summed up in four parts:
1. Confess all known sin
2. Deal with and get rid of anything ‘doubtful’ in your life
3. Be ready to obey the Holy Spirit instantly
4. Confess Christ publicly
W.T. Stead revealed that the revival in Wales he found to be spontaneous interviewing Roberts in the Rhondda.
"The movement is not of me," said Mr. Roberts— "it is of God. I would not dare to try to direct it. Obey the Spirit, that is our word in everything. It is the Spirit alone which is leading us in our meetings and in all that is done."
Further in the interview Stead saw that Robert’s passion was to be led by the Holy Spirit.
"Do you propose to go to England?"
"No. To North Wales next. They say North Wales is stony cold, but I believe the Holy Spirit will work there also. Oh, yes, God will move North Wales also."
"Can you tell me how you began to take to this work?"
"Oh, yes, that I will," said Mr. Roberts, "if you wish to hear of it. For a long, long time I was much troubled in my soul and my heart by thinking over the failure of Christianity. Oh! it seemed such a failure—such a failure—and I prayed and prayed, but nothing seemed to give me any relief. But one night, after I had been in great distress praying about this, I went to sleep, and at one o’clock in the morning suddenly I was waked up out of my sleep, and I found myself with unspeakable joy and awe in the very presence of the Almighty God. And for the space of four hours I was privileged to speak face to face with Him as a man speaks face to face with a friend. At five o’clock it seemed to me as if I again returned to earth."
In identifying the features of the Revival Matthews declared the following:
"Everything sprang into new life. Former blasphemers were the most eloquent, both in prayer and praise...Drunkards forgot the way to saloons...they were busy worshiping... It was the young people who responded with the greatest alacrity to the challenge of absolute surrender and consecrated to the service of the Lord...With ever increasing momentum, the movement advanced, creating unprecedented excitement among the churches and the secular institutions outside" (Matthews, I Saw the Welsh Revival, Moody).
What happened in South Wales was heard around the world. From many nations went people of all ranks of life to the country to personally witness the phenomenon. Some criticized and others scoffed, but such voices were answered by the throngs of people who filled the church sanctuaries to capacity for months on end.
The Welsh revival was not an orgy of emotion but a "mighty outpouring of religious fervor, bringing a whole nation to its knees at the foot of the cross in adoration and praise" (Matthews). In the midst of the events at Loughor, Roberts was asked to share his message with neighbouring churches in South Wales and eventually in North Wales as well. Marvellous results were very apparent wherever he taught the Word of God. http://www.openheaven.com/library/history/wales.htm
Having prayed myself in the small Chapel at Loughor, where Evan ministered one can still sense the revival anointing coming from the great prayer meetings Evan had here. These meetings were totally surrendered to the Holy Spirit, those with access to these meetings being moved with conviction, the cry out of Evan being to “Bend Me, Bend Me” – “send your Spirit to Moriah …” The anointing was great – God’s power manifest bringing conviction to the people who turned from their drinking house to the House of Prayer. Such was the affect on society that we saw a great move of conviction and repentance on the nation that led to holiness and mission – an impact still witnessed today all over the World.
16 10 17 EVAN ROBERTS MORIAH CHAPEL INTERCESSION
through Brian Mason
First of three intercessions through Brian Mason from the pulpits of Welsh Calvinistic Methodists, this is in the Chapel from where the Welsh Revival broke out. This revival was a heart felt conviction and surrender to the will of God, Evan Roberts and those around him being devoted to God's Word completing the demand of Galatians 2:20 to "be crucified with Christ", to live - yet not him and those around him but Christ.
It was a God sent, Christ led, Holy Ghost convicting revival that led to so many missionaries going all over the world, it led to so many receiving Christ Jesus as personal Lord and Saviour, it led to holiness along the Methodist line being part of the community, it led to captives of sin being set free, it led to so much fruit that the attack on Evan and those around him was so great. Embracing the John Bunyan understanding of the attack against those moving in Christ, it was clear that this so anointed ministry came under such spiritual attack that the suffering for the revival was so immense, yet the fruit was so great, fruit that is still manifest today, but fruit that needs to be stirred up, the true Spirit of the Revival, of conviction of sin, of this conviction affecting the nation, it can be restored and will be restored and these intercessions give recognition of how God has used these Chapel Methodists in the past and how he can still use them in the future.
We as a ministry appeal to them with all of our love, the Charismatic stranglehold of movements that came out of the Revival is there before us. We need to bring these movements back to the landmark Evan Roberts stood for, of Christ as the Head and we as the Body, with devotion of the study of the Word of God taking priority, the Word being of the Antioch line and not the Alexandrian, of complete trust in God's Word, of the complete openness to the Holy Ghost. Yes, it can come back, but what needs to be understood is that there is a price to be paid. Evan paid it.
Are we prepared to do the same?
III. Duncan Campbell
In 1956 Duncan Campbell gave significant addresses on the Hebridean Revival at the Keswick in Wales Convention. As these addresses referred to the last major U.K. revival that had an impact on a whole community then points from these addresses are vital in understanding how we can have a real revival in U.K. again.
Gal. 1:20 Now the things which I write unto you, behold, before God, I lie not.
21 Afterwards I came into the regions of Syria and Cilicia;
22 And was unknown by face unto the churches of Judaea which were in Christ:
23 But they had heard only, That he which persecuted us in times past now preacheth the faith which once he destroyed.
24 And they glorified God in me.
The significance of the glorifying of God in Paul himself is a very significant factor in Campbell’s address on revival. He places this significance into three thoughts.
The Divine in the Human
Declared Campbell: “A Christian is a supernatural being who has had a supernatural experience, and that is something more than singing choruses; that is something more than making a decision; that is something more than becoming a member of a Church; that is something more than enjoying Conventions. It is Christ at the centre of my life.”
Referring to Paul’s declaration that to “live is Christ” Campbell points out that this is far different than trying to be like Christ, or even trying to imitate Christ and it is this fundamental point we will be looking to find in the “new revivals,” for real revival involves the ordinary man renouncing self and being taken to a plain where to “live is Christ” – the false revival being where a man is glorified and seen by vulnerable people as being God’s messenger and performer alone.
In illustrating these points Campbell quotes Oswald Chambers:
Sanctification is allowing the perfections of Jesus to express themselves through your personality.
When we consider in the “new revivals” the concept of God moving in a particular way it is important to ascertain that Campbell declared the baptism in the Holy Spirit to mean the revealing of God revealing his Son in me – and you – and you – and you – this is an understanding of divinity manifesting through the human.
I. The Divine manifested through the human
John 14: 9 Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father?
I John 4: 17 Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world.
There is one thing about revival that is a fundamental change for real revival shows God – false ones see him as an outside entity. Where is God shown – in me!
Gal. 1: 16 To reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood:
The revealing of his Son in me – what an exciting prospect! One thing I have noticed in the “new revivals” is the heavy emphasis on “me” which in true revival is removed. In true revival there is an overwhelming passion for the Gospel – “me” is gone – it is all “him” revealed in “me” – yet not me! Gal. 2:20
This life and this revelation is not a doctrine or a principle about God – it is the revealing of the Lord Jesus – not a thing – but a person and this person is life who reveals himself in delivering power.
Campbell quotes Professor James Denny who referring to the atonement declared this not just to be a fact of history but an ongoing bearing in the body of the dying of the Lord Jesus to enable the life of Jesus to manifest through us. This is Jesus on the earth today and in the “new revivals” there seems to be a looking to a person rather than the revealing of the Lord Jesus through everyone – not just one man!
II. God glorified in this manifestation
This is the understanding that we are to be “living epistles” and this is a fragrance that goes out from us into the community – in other words a revival has to have an impact – this impact being to society as a whole.
II Kings 4: 2 And Elisha said unto her, What shall I do for thee? tell me, what hast thou in the house? And she said, Thine handmaid hath not any thing in the house, save a pot of oil.
Using the illustration of the widow without anything whose vessels were filled Campbell reveals the Biblical truth of God’s willingness to fill and fill on condition that a empty vessel be brought to fill up. Elisha had seen that the widow did not have anything except the pot of oil but she had a hunger and thirst to be filled – a requirement of God when it comes to supernatural filling.
Campbell goes onto talk of the supernatural cleansing process, God pouring himself into that which has been cleansed which is where repentance comes in and submission to the will of God and we will be examining later if this is given great prominence in the “new revivals.”
Campbell quotes the people of the Hebrides, “Oh God, rend the heavens and come down.” All the time they cried a process of cleansing was going on until a point was reached when the angels and the archangels could cry, “God, the vessels are clean, the miracle can happen now.” Campbell continued:
Barvas Kirk: scene of the Hebridean Revival
“I believe that with all my heart; it is the deep conviction of my soul that they are ever gazing over the battlements of glory and waiting for a prepared people. It is one thing to shout it, it is one thing to sing it, it is one thing to talk about revival, but give me a people on their faces, seeking to be rightly related to God, and when that happens, we will soon know the impact of God-realisation in our country.”
We will seeing if this level of dedication and submission to God is coming out of the “new revivals” but within this submission is a power far beyond natural show, far beyond the beating of as drum – there is a place of idyllic harmony with God, a place said Campbell, “beyond sanctification” and that place is one of “implicit confidence in God.” Within this is a significant point Campbell brings out and that is of the fact that it is Jesus holiness we are dealing with, not ours! The divine in the human! This is the place of complete obedience to the will of God.
Quoting Hudson Taylor in Perth, Campbell emphasizes this demand of God:
“God gives His Holy Spirit not to those who long for him, not to those who desire to be filled always; He gives His Spirit to those who obey.”
Acts 4: 29 And now, Lord, behold their threatenings: and grant unto thy servants, that with all boldness they may speak thy word, 30 By stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy holy child Jesus. 31 And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness.
Here Campbell refers to a modern time (1956) in which the stream of vital Christianity is running low, even though the Church has at its disposal a power that “can out-manoeuvre and baffle the very strategy of Hell ….”
Campbell pleads for a manifestation of the supernatural comparing contemporary culture to that of the early Church in that they relied on unction from on High, and not entertainment from men. At a time today when the once great Apostolic Church of Wales has now resorted to raves, hip-hop and trance music to placate the young people it is interesting to note that Campbell related this to a society that demanded entertainment:
One of the very sad features that characterises much that goes under the name of evangelism today is the craze for entertainment. Here is an extract from a letter received from a leader in youth work ……..
“We are at our wits’ end to know what to do with the young people who made a profession of conversion recently. They are demanding all sorts of entertainment, and it seems to us that if we fail to provide the entertainment that they want, we are not going to hold them.”
Yes, the trend of the time in which we live is toward a Christian experience (or should I say experience and leave Christian out of it!), an experience that is light and flippant, and fed on entertainment.
Some little time ago I listened to a young man give his testimony. He made a decision quite recently, and in giving his testimony this is what he said, “I have discovered that the Christian way of life can best be described, not as a battle, but as a song mingled with the sound of happy laughter.” Far be it from me to move the song or happy laughter from religion, but I want to protest that that young man’s conception was entirely wrong, and not in keeping with New Testament Christianity. “Oh, but,” says the advocates of this way of thinking, “how are we to get the people if we do not provide some sort of entertainment?” To that I ask the question how did they get the people at Pentecost? How did the early Church get the people? By publicity, projects, by bills, by posters, by parades, by pictures? No! The people were arrested and drawn together and brought into vital relationship with God, not by sounds from men, but by sounds from heaven today. It seems to me that heavenly sounds are dying out. I am sure you must have noticed that Pentecost was its own publicity.
Campbell goes onto refer to the passage in Acts 2 where the news of what was happening was “noised abroad”, Campbell interpreting the “noising abroad” not primarily the manifestations but the fact that men and women were coming under deep conviction.
Acts 2: 1 And when the day of Pentecost was fully come, they were all with one accord in one place.
2 And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting.
3 And there appeared unto them cloven tongues like as of fire, and it sat upon each of them.
4 And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.
5 And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven.
6 Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language.
Campbell declares boldly in a clear warning to the contemporary Church so devoid of conviction and deep repentance:
The early Church cried for unction and not for entertainment because they knew that unction creates interest and real soul concern…….
Yes, unction is the dire and desperate need of the ministry today. They believed in unction and not in entertainment. Further, the early Church put “power before influence.” The present state of our country presents a challenge to the Christian Church. Those who have eyes to see and who are truly observant tell us that ay this very hour forces are taking the field that are out to defy every known Christian principle. The need is desperate, and it is awful. We have got to do something.
When witnessing testimony of a man involved in the recent so called revival in Florida I heard great news of wanting to receive something, a knee in the stomach from the apparent revivalist but I did not hear the cry of God for the people of today. This is the need Campbell was crying on about.
It is interesting that at point of Campbell’s address he gives warning of a counterfeit revival. He pointed out way back in 1956 that unless the Church engrossed itself into a supernatural God then the Church would find itself embracing a counterfeit movement, an action well and truly manifesting itself so obviously in the 21st. century.
Having witnessed the apostasy of the training methods of Elim’s Bible College some years ago now I can bear witness to a quote given by Campbell of a leader in foreign mission activity.
Today we have some Bible Schools in our land and they are turning out young men and young women cultured and polished but without power.
Campbell refers back to the Hebridean story of a young woman devoid of influence but full of so much power that those around her would tremble.
Campbell: Oh, that the Church today, in our congregations and in our pulpits, would rediscover this truth and get back to the place of God realisation, to the place of power. I want to say further that we should seek power even at the expense of influence. What do I mean by that? I mean this: never compromise to accommodate the devil. I hear people say today, these are different days from the days of the 1859 Revival or the Welsh Revival; we must be tolerant and we must try to accommodate. In order to do that it is necessary at times to lower our standard and seek the co-operation of those who do not accept the position that we hold relative to evangelical truth. The secret of power is separation from all that is unclean, for me there is nothing so unclean as the liberal views held by some today. We dare not touch them. I am stating what to me is a deep seated conviction: “Come out from among them and be ye separate …. And touch not the unclean thing; and I will receive you, and will be a Father unto you.” Barvas – scene of revival.
In addressing the current move into a “God of Love” without the need for repentance move of the enemy, a move we witness so cleverly presented in today’s “Church” and its false Alpha like courses, Campbell quotes Finney:
Away with your milk and water preaching of the love of Christ that has no holiness or moral discrimination in it, away with the preaching a Christ not crucified for sin.
Further emphasizing this which I know in the spirit is the point God is getting over to the Church today – a Church stolen by the devils under the false pretence of a Jezebel love, Campbell quotes a Highland Minister:
Be me a God all mercy but not just, bring me a God all love but not righteous, and I will have no scruples in calling Him an idiot of your imagination.
Campbell does not mess around in his concerns for our society, even then the Church in Britain going down under the infiltration of higher criticism and false spirits of love. Campbell declared in assessing the words of the Highland Minister:
Strong words, but I say words that I would sound throughout our land today, in this age of desperate apostasy, forsaking all the fundamental truths of scripture.
I would say that this is where the false codices of Egypt have come in even blaspheming the very deity of our Lord Jesus Christ and I would say “boo” to them all that have come under the name NIV, NASB, NLT, AMP, NKJV and the like. They have played their part in the devil’s role of removing fundamental truths from the Churches leaving them open to wild Gnostic moves of the false spirit manifesting through those like Todd Bentley.
Campbell goes on with the recognition of the Church being afraid of disturbing people.
Campbell quotes Rev. Robert Barr B.D. of South Africa:
This is what our age needs, not an easy-moving message, the sort of thing that makes the hearer feel all nice inside, but a message profoundly disturbing. We have been too afraid of disturbing people, but the Holy Spirit will have nothing to do with a message or with a minister who is afraid of disturbing. You might as well expect a surgeon to give place to a quack who claims to be able to do the job with some sweet tasting drug, as expect the Holy Spirit to agree that the tragic plight of human souls today can be met by soft and easy words. Calvary was anything but nice to look at, blood soaked beams of wood, a bruised and bleeding body, not nice to look upon. But then Jesus was not dealing with a nice thing; He was dealing with the sin of the world, and that is what we are called upon to deal with today. Soft and easy words, soft-pedalling will never meet the need.
Concluding this Address 3 Campbell quotes Dr. Inwood’s cry at the 1924 Keswick Convention: Christian men and women, self renunciation is the cardinal ethic of the Christian Church.
Psalm 24: 3 Who shall ascend into the hill of the LORD? or who shall stand in his holy place? 4 He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully. 5 He shall receive the blessing from the LORD, and righteousness from the God of his salvation.
Campbell introduces his fourth address with this great Psalm of holiness. He continues his address emphasizing the yielding of self. An emphatic statement is made:
Someone has said that the essential nature of sin is my claim to my right to myself. Consecration is my relinquishing of that claim.
Campbell then gives some essential points on how the revival began in Lewis:
A baptism from God
A longing from God to do something after a process had taken place of self renunciation.
An acceptance in Barvas that all human effort had failed and had left them baffled.
A recognition that their one resource was God.
When man comes to the end of himself – to the end of all human resources – he has reached the beginning of God. That was where I had arrived, and that was where the men of Lewis had arrived. So they entered into a solemn covenant that they would not rest nor cease from prayer until he made “Jerusalem” a praise on the Island.
God held to His covenant promise.
You find two elderly sisters on their faces before the peat fire three nights a week pleading one promise, I say “one promise”: “I will pour water upon him that is thirsty, and floods upon the dry ground.”
A question was asked of themselves.
“Are my hands clean, is my heart pure?”
The realisation that followed.
Three of them fell prostrate on the floor: they realised at that moment that they were now moving, not in the field of the natural, but on the plane of the supernatural. Revival had come and the power that was let loose in that barn shook the whole community of Lewis.
Campbell then delivered in his address his God given definition of true revival.
Revival is a community saturated with God. That is the difference between revival and successful evangelism. In successful evangelism, in successful crusades, you have ten, you have twenty saved here, you have a hundred brought to Christ there, but the community remains unchanged. Men move on to their Christless hell. But when God steps down, when hearts are made clean by Him, then he finds an avenue through which He can move; the community becomes saturated with God, so that many of those who find the Saviour come into saving relationship with Him before they come near any Church or place of meeting.
This is the key to revival, revival saturating a whole community with the awesome presence of God, his power and strength manifesting through those with a clean heart who have climbed the holy hill of the Lord.
Information from Faith Mission Publication: The Price and Power of Revival.
The Hebridean Revival was the last major revival in Britain. Now We await The Coming Great Revival .......
27 06 17 DUNCAN CAMPBELL HEBRIDEAN REVIVAL INTERCESSION through Brian Mason
In the grounds of Ardchattan Kirk lies the grave and memorial to Duncan Campbell born in 1898 at nearby Black Crofts near Benderloch in Argyll. In 1925 he married Shona Gray whose earthly body is also buried here. Duncan responded to the Holy Ghost call in 1949 to Barvas, Lewis where Intercessors Peggy and Christine Smith were calling down God in their cries for revival.
A great revival occurred regarded by many as the last in Great Britain, the declaration being as to who shall ascend the hill of the Lord. In Lausanne, Switzerland, Duncan passed away in 1972, he ascending to the holy hill of heaven whilst his earthly remains where buried in this, his home turf.
Here in 2017 Rees Howells trained Intercessor cries out too for revival before travelling to the Western Isles and Barra where the revival never reached. This Intercessor finds out why and exposes the stronghold, so perhaps now we can look forward to a Western Isles Revival that breaks through the discovered stronghold!
IV) JONATHAN EDWARDS
Between 1730 and 1745 from Maine to Georgia came a revival that became known as The Great Awakening. Jonathan Edwards became known as the key revivalist in the Awakening, an account of the revival being given by him in a letter to Rev. Thomas Prince, dated 12 December 1743.
Edwards begins his letter with fruits of the revival which are as follows:
Vastly more religion ….. among all sorts of persons.
More general seriousness and decency in attending public worship.
Great alteration amongst the youth …. With respect to reveling,
frolicking, profane and unclean conversation, and lewd songs.
Only rare instances of fornication.
Great alteration amongst young and old in relation to tavern haunting.
….. so free of vice.
Alteration in the community in relation to giving to the poor.
Increase in visits to Ministers on soul related matters.
Edwards continues to give account of the visit of George Whitefield, the effects of his preaching being as follows:
A melting of the congregation listening to the messenger of God – almost all the assembly moving into tears.
Whitefield takes a no compromise position resulting in backsliders being reproofed.
The whole community across social barriers affected.
Edwards then goes on to show the great affects happening in the community especially among young people, there being a turning away among the youth from the world with tears. The fruits of this revival manifesting through all the community were such that even amongst the youth there is witness of humility, self-condemnation, self-abhorrence, love, joy with many fainting under all of this. There is even an account of young people meeting themselves in light of this revival.
This revival did see manifestations and as we shortly examine the contemporary “revivals” with its manifestations one has to see that it may be a fine line between that which is of God and that which is a dangerous counterfeit of the devil. These manifestations occurred in The Great Awakening:
Outcries, faintings and convulsions both with distress and joy
Some bodies so overcome that they could not go home
Appearance of the work of God in conviction of sinners and conversions in great numbers
This then is Edwards’s account of an Awakening that affected the whole World, an Awakening that clearly brought repentance from sin, the very word being removed from so much of contemporary culture that we surely need to return to this landmark of revival culture before we can see God move again in such power.
V) John Wesley
"Give me one hundred men who love only God with all their heart and hate only sin with all their heart, and we will shake the gates of hell and bring in the kingdom of God in one generation."
Apostle John Wesley declared these words with a passion that embraced his call for a Church to move onto entire sanctification and in this regard he saw revival as having a great cost to bear for us all – to obtain it and to keep it!
Wesley saw revival as bringing a change of lifestyle as to that of the Early Church.
Acts 2: 42 And they continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers. 43 And fear came upon every soul: and many wonders and signs were done by the apostles. 44 And all that believed were together, and had all things common; 45 And sold their possessions and goods, and parted them to all men, as every man had need. 46 And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart,
In grasping John Wesley’s passion for revival it is important to look at entries in his Journals. In Wales Wesley became part of the non conformist revival of the 1700’s, Richard Morris writing in 1752:
(That) the mad Methodists... have in a manner bewitched the major part of the inhabitants is generally attributed to the indolence and... ignorance of too many of the parochial ministers.
It is interesting to note that the mad Methodists were accused of “bewitching”, an accusation that is being flung at the modern “revivals” but is a distinction between what was going on then to what is going on today. This is what we endeavour to find out in this paper.
Strange “carryings on” are recorded in a Wesley journal that relates to a meeting of William Williams.
It is common in the congregations attended by Mr. W.W., and one or two other clergymen, after the preaching is over, for anyone that has a mind to give out a verse of a hymn. This they sing over and over with all their might, perhaps above thirty, yea, forty times. Meanwhile the bodies of two or three, sometimes ten or twelve, are violently agitated and they leap up and down, in all manner of postures, frequently for hours together.
Wesley, however, is most known for his doctrine of perfection and it is this which has so often manifest both in the revivals of history and the true revivals of modern times, although I fail to see the latter in Western society whereas I have witnessed the phenomena in developing countries of the East.
It is appropriate, therefore to present Wesley’s own summary of doctrine so as to see if these points are manifesting in the contemporary revival scene.
In the year 1764, upon a review of the whole subject, I wrote down the sum of what I had observed in the following short propositions: --
"(1.) There is such a thing as perfection; for it is again and again mentioned in Scripture.
"(2.) It is not so early as justification; for justified persons are to 'go on unto perfection.' (Heb. 6:1.)
"(3.) It is not so late as death; for St. Paul speaks of living men that were perfect. (Phil. 3:15.)
"(4.) It is not absolute. Absolute perfection belongs not to man, nor to angels, but to God alone.
"(5.) It does not make a man infallible: None is infallible, while he remains in the body.
"(6.) Is it sinless? It is not worth while to contend for a term. It is 'salvation from sin.'
"(7.) It is 'perfect love.' (1 John 4:18.) This is the essence of it; its properties, or inseparable fruits, are, rejoicing evermore, praying without ceasing, and in everything giving thanks. (1 Thess. 5:16, &c.)
"(8.) It is improvable. It is so far from lying in an indivisible point, from being incapable of increase, that one perfected in love may grow in grace far swifter than he did before.
"(9.) It is amissible, capable of being lost; of which we have numerous instances. But we were not thoroughly convinced of this, till five or six years ago.
"(10.) It is constantly both preceded and followed by a gradual work.
"(11.) But is it in itself instantaneous or not? In examining this, let us go on step by step.
"An instantaneous change has been wrought in some believers: None can deny this.
"Since that change, they enjoy perfect love; they feel this, and this alone; they 'rejoice evermore, pray without ceasing, and in everything give thanks.' Now, this is all that I mean by perfection; therefore, these are witnesses of the perfection which I preach.
"'But in some this change was not instantaneous.' They did not perceive the instant when it was wrought. It is often difficult to perceive the instant when a man dies; yet there is an instant in which life ceases. And if ever sin ceases, there must be a last moment of its existence, and a first moment of our deliverance from it.
"'But if they have this love now, they will lose it.' They may; but they need not. And whether they do or no, they have it now; they now experience what we teach. They now are all love; they now rejoice, pray, and praise without ceasing.
"'However, sin is only suspended in them; it is not destroyed.' Call it which you please. They are all love to-day; and they take no thought for the morrow.
"'But this doctrine has been much abused.' So has that of justification by faith. But that is no reason for giving up either this or any other scriptural doctrine. 'When you wash your child,' as one speaks, 'throw away the water; but do not throw away the child.'
"'But those who think they are saved from sin say they have no need of the merits of Christ.' They say just the contrary. Their language is,
'Every moment, Lord, I want The merit of thy death!'
They never before had so deep, so unspeakable, a conviction of the need of Christ in all his offices as they have now.
"Therefore, all our Preachers should make a point of preaching perfection to believers constantly, strongly, and explicitly; and all believers should mind this one thing, and continually agonize for it."
The Works of John Wesley (1872 ed. by Thomas Jackson), vol. 11, pp. 366-446.
as believed and taught by the Reverend Mr. John Wesley,
from the year 1725, to the year 1777
"Therefore, all our Preachers should make a point of preaching perfection to believers constantly, strongly, and explicitly; and all believers should mind this one thing, and continually agonize for it."
17 06 17 JOHN WESLEY GWENNAP PIT INTERCESSION through Brian Mason
Gwennap Pit became the favourite open air preaching place of John Wesley, who was taken to it in 1762, describing it as "a round green hollow" and as "an amphitheatre".
He was to preach there on 18 occasions between 1762 and 1789.
Today with the heart of restoring original Methodism through Brian Mason is an intercession to restore the heart of Wesleyan teaching and preaching to the glory of God - to today's generation.
VI) Norman Grubb
Of all teachers of revival I believe God took Norman Percy Grubb to such a unique understanding of the phenomena, that A.W. Tozer recognized this remarkable gifting.
May we of The Christian and Missionary Alliance have the humility to learn from this missionary brother the way into a new place of revival and power. Our world-girdling movement had its birth in just such an atmosphere as is here described. . . . May God help us to recapture this glory—at any cost. - A. W. Tozer
Grubb referred to a “continuous revival” perhaps going further than Wesley in his perfectioness stance. An acknowledgement is given by Grubb of the often perceived belief of revival being a “longed for ideal”
There is nothing God's people everywhere seek more earnestly or speak about more frequently than revival. But always we look at it as something outside of ourselves, a longed for ideal, something whose realization we can only contribute to by prayer, but which, as an actual experience, is beyond our immediate reach and only comes as a visitation from on High. But God has been teaching some of us differently.
The self-renunciation emphasis which we see in Campbell’s teachings manifests here in relation to Grubb’s declaration that revival in essence is a revitalization “of someone gone dead”!
What is revival in its essence? The revitalizing of someone gone dead. And who goes dead? Anyone infected with sin unconfessed and uncleansed. In other words, a constantly "vivid" soul is a person living in unbroken union with God; a revived soul is one in whom sin has obtained lodgment but who has then recognized it, repented of it and been restored to living relationship again.
That is personal, daily revival. But take it farther as a Christian. I am no longer an individual; I am no longer even an individual united to Christ. I am a member of a body, which consists of Head and body the "perfect man" of Ephesians 4:13. I no longer live unto myself. I know my relationship with Christ. I know the rules of the abiding life: faith, obedience, the daily feet washing of John 13:10 (confession and cleansing) after there has been the initial bathing. 1 know thus how to walk with Him. But that is not enough.
Grubb goes onto talk of the plunging “into a fountain”, a place where inhibitions are left behind:
A "break" comes. Hard thoughts, barriers between one and another, even personal sins and backslidings come out into the open, and all rejoice as the fresh plunge is taken into the fountain. God has come down into the midst. But then, back we go into the old position—nice services, nice addresses, good fellowship on a certain level. But the inner center of each one of us has closed up; those inner battles, often failures, problems, even victories, go behind closed doors marked, "Strictly private." Why? Partly because we have not learned and are not taught to live as the members of the early church lived—confessing their faults one to another, sharing the Lord's dealings, exhorting one another daily, provoking one another to love and good works; but very largely also because we have a thing we cherish which we call reserve, but if given its proper name, is at least ninety per cent straight pride. We just don't want other people to know what God knows only too well, that we are not nearly the saints in our homes and hearts that we appear to be from our pulpits and in our pews.
An examination of this statement brings one to a point that there needs to be a plunging, a plunging into an area that is away from our present contemporary culture – a going back to the ways of the Early Church which we were discovering with Wesley. Grubb as with Wesley talks of a daily mortification, Grubb identifying daily excuses for sin like temperament, nerves, pressure of circumstances, difficult people etc., with “little” sins as they are regarded like hard feelings, criticism, dislike, resentment, self-pity, worry, anxiety, unbelief, pride, the unclean look and thought all in fact being sins for they fall short of the glory of God.
Grubb suggests on this quest to revival that face up to these “little” sins quoting I John 1.
I John 1 That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life; 2 (For the life was manifested, and we have seen it, and bear witness, and shew unto you that eternal life, which was with the Father, and was manifested unto us;) 3 That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ. 4 And these things write we unto you, that your joy may be full. 5 This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all. 6 If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth: 7 But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. 8 If we say that we have no sin, we deceive ourselves, and the truth is not in us. 9 If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. 10 If we say that we have not sinned, we make him a liar, and his word is not in us.
Grubb sees a manifestation of this scriptures coming as frank talking one to another, the opening out of deep seated antagonisms between husband and wife, parents and children, the clearing of misunderstandings and moving on into a renewed walk. This in continued into Church life and fellowship meetings where the point of interest is not one polished Preacher but a place where the Church as a whole can hear from God.
Heb. 3: 13 But exhort one another daily, while it is called To day; lest any of you be hardened through the deceitfulness of sin.
10:24: And let us consider one another to provoke unto love and to good works: 25 Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching.
Relating these principles into a harvest field Grubb wrote about experiences in Central Africa after just returning from there in 1951.
It might be helpful now to illustrate this from experience. I have recently returned from a visit to my old field in Central Africa. I there saw the field white for the revival harvest, with thousands of church members, many of them, I believe, truly born again and some sanctified and Spirit-filled, just ready for the match to be applied and the fire started (and a small fire was started here and there), but I did not know how to lead them into a fellowship-life where the fire would not only be started, but kept burning.
Then at the end of my visit, I went on to spend a short time in another Central African field where the fires are burning and spreading, and have been for fifteen years. Here I learned the secret. No new thing. Nothing could be simpler. No special person; only Jesus in the midst. No profound "principle," but just walking with Him. Not even the word "revival" used, lest it should divert attention from Christ to a "doctrine." Sin, repentance, the precious blood, cleansing, joy, witness—this was the language spoken.
We learn from this key words being applied here by Grubb and these are Sin, repentance, the precious blood, cleansing, joy, witness and we will be seeing how these concepts are applied in the modern revivals that seem to be bound by “new thing” teaching which will be examined also.
Grubb goes onto talk of a “breaking” work amongst the people who declared simple yet powerful testimony. The testimonies were costly with a principle of touching rock bottom and being taken up high applying to them all.
Nor let it be thought that this means companies of people sinning and being forgiven, and then sinning and being forgiven again. We speak here not of the grosser falls of the flesh, though of course we know that in all companies of God's people Satan does get in here and there in violent ways. There are companies of folk so sensitive to the light of God that they hate "even the garment spotted by the flesh." Any chance seeds of sin sown in their purified hearts are recognized, repented of, confessed, cleansed, and the experience shared with the brethren.
Thus, where we have known many an African brother in Christ to hide the growth of covetousness and worldly ambition in his heart till it bore sudden and evil fruit and carried him away into the world, among these, the first hidden desires for the world are exposed and judged and cleansed. The same with the awful pull of lust so powerful in all of us, but especially in those just dug out of the pit where they had been "working all uncleanness with greediness." How the African churches are devastated with these sudden falls into adultery, fornication and polygamy. But actually no such fall is sudden; it results from a hidden putrid growth in the eye. the mind and the heart. Here among these simple folk those first unseen seeds are vigorously uprooted at the Cross by inward confession and outward testimony.
Does any of us know a sanctification where no daily washings of the feet are needed, even though the initial bathing of the whole man may have taken place long ago? No, I found in myself the hidden pride that did not want to "break" and witness to my brethren where I had hardness in my heart toward another brother. My sight of that sin of hardness and dislike was not so terrible to me that it broke me, as it broke my Lord on Calvary. He was publicly exposed for me there, but I wanted to get through without publicly exposing that sin in my heart. Like Saul, I said in my heart, "I have sinned; yet honour me now before the elders of my people" (1 Sam. 15:30). I saw what they meant when they said that a soul can be bent, but not broken. I did "break" after two days, and of course as I brought the thing to the light, the blood totally cleansed. But it taught me a deeply-needed lesson on the necessity of keeping my pride on the cross daily.
Confession before men is brought out by Grubb too as an act of major commitment. There can be no pride in revival and Grubb takes this major force into a context of affect these people whose hearts were before God in Central Africa.
I want to learn much more of brokenness, openness, fellowship and challenge. God has already begun to do much in our own ranks; there have been movings of revival recently, but not yet the continuous flow I saw in Africa. In our own family life also, where revival always must start and continue, God has been much at work with my wife and myself arid our children, but still there's more to follow. And as for such a broken walk in the light resulting in an "up and down" experience, I find the opposite true; never before have I been able so clearly to lay hold of and experience full salvation in Christ. Yet coupled with this is a new sensitiveness to the least touch of sin, new facing and breaking and walking in the light with my brethren, with consequent new revival fellowship among us.
VII) Rees Howells
In his book about Rees Howells Rees Howells Intercessor Norman Grubb writes of Rees Howells’ experiences of revival in South Africa.
Joining up with the South Africa General Mission Rees Howells and his wife arrived to question as to whether they had brought the Welsh Revival blessing with them, a concept of transference being talked about with the modern “revivals.” Rees Howells taught them rather than transferred “the spirit” telling them that the source of all revival is the Holy Ghost.
Rees Howells preached the Word using the word “Pentecost” as this was the most suitable word for translation into their own language.
…..that it was God who had come down then, moving upon the hearts of men and women,
and had swept multitudes into the Kingdom; and that he would do the same with them,
if they were willing to repent.
Rees Howells continued to talk about revival, there was not a sudden transference of “the spirit” to bring revival, there was a consistent preaching and teaching of God’s Word. Within six weeks the Holy Ghost began to move, Mrs Howells teaching the chorus, “Lord send a revival, And let it begin in me.” Being brought into a stillness of God followed a concept the Howells recognized from the Welsh Revival.
As one reads this African accounts one sees again the Holy Ghost moving upon people to confess and be open about their situation, there being weeping on occasions and affects on the community with scores being saved in isolated communities.
Taken from Rees Howells – Intercessor by Norman Grubb.
My father was trained under this man of revival and I can recall the great nights of commitment band passion in the Mission Hall where I was brought up as a child and I declare today that this great passion of God for souls to come clean before him and repent of their sin is a Cornerstone doctrine so powerful that the misinterpretation of “new thing” can devour. I cry out to God for a revival like this one.