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John the Baptist, A Man Sent From God - A. W. Tozer Audio Sermon
John the Baptist, A Man Sent From God - A. W. Tozer Audio Sermon
John 1:6-8 King James Version (KJV)
6 There was a man sent from God, whose name was John.
7 The same came for a witness, to bear witness of the Light, that all men through him might believe.
8 He was not that Light, but was sent to bear witness of that Light.
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A. W. Tozer playlist: https://www.youtube.com/playlist?list=PL66987CD6E419E258
Shortly before his death, Tozer wrote: "Another kind of religious leader must arise among us. He must be of the old prophet type, a man who has seen visions of God and has heard a voice from the Throne." I am convinced that Aiden Wilson Tozer himself was such a man.
In his 1948 classic The Pursuit of God, Tozer challenged the stiff and wooden quality of many Christian lives. He noted: "Complacency is the deadly foe of all spiritual growth. Acute desire must be present or there will be no manifestation of Christ to His people." Indeed, Tozer believed that thirst for God was the sign of coming revival.
Tozer's passion for a deeper knowledge of God led him to study the great devotional writers of the past. "These people know God, and I want to know what they know about God and how they came to know it," he observed. Prayer and worship were the hallmarks of his life. One biographer states that his preaching as well as his writings were simply an extension of his prayer life. Another noted that Tozer spent more time on his knees than at his desk.
He called for a return to astonishment and wonder at the majesty of God. Then he added: "The God of the modern evangelical rarely astonishes anybody. He manages to stay pretty much within the constitution;very well-behaved, very denominational and very much one of us."
In modern evangelicalism, contended Tozer, we work, we have our agendas--in fact, we have almost everything except the spirit of true worship. He defined worship as a humbling but delightful sense of admiring awe, astonished wonder and overpowering love in the presence of the unspeakable Majesty. He reminded the pastors, "We're here to be worshippers first and workers only second; Out of enraptured, admiring, adoring souls God does His work. The work done by a worshipper will have eternity in it."
Tozer believed that worship rises
...
https://www.youtube.com/watch?v=9w-ZIwqnFXk
John 1:6-8 King James Version (KJV)
6 There was a man sent from God, whose name was John.
7 The same came for a witness, to bear witness of the Light, that all men through him might believe.
8 He was not that Light, but was sent to bear witness of that Light.
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A. W. Tozer playlist: https://www.youtube.com/playlist?list=PL66987CD6E419E258
Shortly before his death, Tozer wrote: "Another kind of religious leader must arise among us. He must be of the old prophet type, a man who has seen visions of God and has heard a voice from the Throne." I am convinced that Aiden Wilson Tozer himself was such a man.
In his 1948 classic The Pursuit of God, Tozer challenged the stiff and wooden quality of many Christian lives. He noted: "Complacency is the deadly foe of all spiritual growth. Acute desire must be present or there will be no manifestation of Christ to His people." Indeed, Tozer believed that thirst for God was the sign of coming revival.
Tozer's passion for a deeper knowledge of God led him to study the great devotional writers of the past. "These people know God, and I want to know what they know about God and how they came to know it," he observed. Prayer and worship were the hallmarks of his life. One biographer states that his preaching as well as his writings were simply an extension of his prayer life. Another noted that Tozer spent more time on his knees than at his desk.
He called for a return to astonishment and wonder at the majesty of God. Then he added: "The God of the modern evangelical rarely astonishes anybody. He manages to stay pretty much within the constitution;very well-behaved, very denominational and very much one of us."
In modern evangelicalism, contended Tozer, we work, we have our agendas--in fact, we have almost everything except the spirit of true worship. He defined worship as a humbling but delightful sense of admiring awe, astonished wonder and overpowering love in the presence of the unspeakable Majesty. He reminded the pastors, "We're here to be worshippers first and workers only second; Out of enraptured, admiring, adoring souls God does His work. The work done by a worshipper will have eternity in it."
Tozer believed that worship rises
...
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The Winepress of the Fierceness and Wrath of Almighty God - Puritan Jonathan Edwards Audio Sermons
Revelation 19:15 And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God.
Preached April 1734
http://www.puritanaudiobooks.net/
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Jonathan Edwards - (1703-1758), American puritan theologian and philosopher
Isaiah 33:14 The sinners in Zion are afraid; fearfulness hath surprised the hypocrites. Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings?
Edwards was born in East Windsor, Connecticut, to Timothy Edwards, pastor of East Windsor, and Esther Edwards. The only son in a family of eleven children, he entered Yale in September, 1716 when he was not yet thirteen and graduated four years later (1720) as valedictorian. He received his Masters three years later.
As a youth, Edwards was unable to accept the Calvinist sovereignty of God. He once wrote, "From my childhood up my mind had been full of objections against the doctrine of God's sovereignty It used to appear like a horrible doctrine to me." However, in 1721 he came to the conviction, one he called a "delightful conviction." He was meditating on 1 Timothy 1:17, and later remarked, "As I read the words, there came into my soul, and was as it were diffused through it, a sense of the glory of the Divine Being; a new sense, quite different from any thing I ever experienced before I thought with myself, how excellent a Being that was, and how happy I should be, if I might enjoy that God, and be rapt up to him in heaven; and be as it were swallowed up in him for ever!" From that point on, Edwards delighted in the sovereignty of God. Edwards later recognized this as his conversion to Christ.
In 1727 he was ordained minister at Northampton and assistant to his maternal grandfather, Solomon Stoddard. He was a student minister, not a visiting pastor, his rule being thirteen hours of study a day. In the same year, he married Sarah Pierpont, then age seventeen, daughter of James Pierpont (1659-1714), a founder of Yale, originally called the Collegiate School. In total, Jonathan and Sarah had eleven children.
Solomon Stoddard died on February 11th, 1729, leaving to his grandson the difficult task of the sole ministerial charge of one of the largest and wea
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A wonderful sermon on the compassion of the Lord.
“Come, everyone who thirsts,
come to the waters;
and he who has no money,
come, buy and eat!
Come, buy wine and milk
without money and without price. Isaiah 55:1 English Standard Version (ESV)
A Free Salvation - Charles Spurgeon Sermon
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Charles Spurgeon Sermon Playlist 2: http://www.youtube.com/playlist?list=PLAFB98CCADC2677AF
Charles Haddon (C.H.) Spurgeon (June 19, 1834 January 31, 1892) was a British Reformed Baptist preacher who remains highly influential among Christians of different denominations, among whom he is still known as the "Prince of Preachers." In his lifetime, Spurgeon preached to around 10,000,000 people, often up to 10 times a week at different places. His sermons have been translated into many languages. Spurgeon was the pastor of the New Park Street Chapel in London for 38 years. In 1857, he started a charity organization called Spurgeon's which now works globally. He also founded Spurgeon's College, which was named after him after his death.
Spurgeon was a prolific author of many types of works including sermons, an autobiography, a commentary, books on prayer, a devotional, a magazine, and more. Many sermons were transcribed as he spoke and were translated into many languages during his lifetime. Arguably, no other author, Christian or otherwise, has more material in print than C.H. Spurgeon.
Please watch: "A Call to Separation - A. W. Pink Christian Audio Books / Don't be Unequally Yoked / Be Ye Separate" https://www.youtube.com/watch?v=CBDg7u21cKY
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Richard Cecil (8 November 1748 – 15 August 1810) was a leading Evangelical Anglican priest of the 18th and 19th centuries.
Life
Cecil was born in London. His father (died 1779) and grandfather were scarlet dyers to the British East India Company. His mother (died 1777) was the sister of Benjamin Grosvenor; his father was an Anglican while his mother was a Dissenter, whose family had been devout Christians for generations.
He entered The Queen's College, Oxford, in 1773, was ordained deacon in 1776 on the title of a priest named Pugh, of Rauceby, Lincolnshire, and was admitted to priest's orders in 1777.
Shortly thereafter he went to serve three Leicestershire churches: Thornton, Bagworth, and Markfield. His evangelical preaching produced many conversions and flourishing congregations here.
He later became minister of two small livings in Lewes, Sussex. After the death of his parents, he moved, because of bad health, to Islington, London and preached at different churches and chapels there.
In March 1780 he became minister of St John's Chapel, Bedford Row,[1] which became a major Evangelical Anglican venue continuing into the mid 19th century. For some years he preached a lecture at Lothbury at 6 o'clock on a Sabbath morning, and later an evening lecture in Orange Street, followed by the chapel in Long Acre. From 1787 he preached the evening lecture at Christ Church, Spitalfields. He alternated with a Foster in these two last lectureships during the period 1784 to 1801, though he had help from a Pratt in the last few years there.
He became ill again in 1798, and later (1808–9) visited Bath, Clifton, and Tunbridge Wells for health reasons before relinquishing the lease of the chapel, moving in April 1810 to Hampstead, where he died four months later.
He was associated with the Clapham Sect whose best known member was William Wilberforce, and was a founding member and leader of the Eclectic Society, an evangelical Anglican society which was started along with John Newton and Henry Foster in the upstairs room of a pub in 1783, but later moved to the vestry at Bedford Row in 1784.
Top 10 Most Popular Sermons (Playlist):
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Charles Spurgeon Sermon Playlist:
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Alpha and Omega Ministries (https://www.aomin.org/) is a Christian apologetics organization based in Phoenix, Arizona. James White, director, is a professor, having taught Greek, Systematic Theology, and various topics in the field of apologetics for numerous schools. He has authored or contributed to more than twenty four books, including The King James Only Controversy, The Forgotten Trinity, The Potter’s Freedom, The God Who Justifies and What Every Christian Needs to Know About the Qur’an. He is an accomplished debater, having engaged in more than one-hundred sixty five moderated, public debates with leading proponents of Roman Catholicism, Islam, Jehovah’s Witnesses, and Mormonism, as well as critics such as Bart Ehrman, John Dominic Crossan, Marcus Borg, and John Shelby Spong.
Cursing Father and Mother - Dr. James White Sermon / Holiness Code for Today
Holiness Code for Today (playlist): https://www.youtube.com/playlist?list=PLzOwqed_gET38HNI6V5U5k9NlKaHBfnZs
Leviticus 20:9 ‘If there is anyone who curses his father or his mother, he shall surely be put to death; he has cursed his father or his mother, his bloodguiltiness is upon him.
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JOHN
john-paton-missionary-to-cannibals-2
LINK TO FULL LECTURE VIDEO:
JOHN PATON: MISSIONARY TO CANNIBALS - Pastor Iain Murray Lecture
https://www.youtube.com/watch?v=8SrSx18kSfg&list=PLzOwqed_gET22mjQL9jjrcwBG5xz1ORJt&index=2
JOHN PATON: MISSIONARY TO CANNIBALS - Pastor Iain Murray Lecture #shorts #christianshorts #christian
John Gibson Paton (24 May 1824 – 28 January 1907), born in Scotland, was a Protestant missionary to the New Hebrides Islands of the South Pacific.[1] He brought to the natives of the New Hebrides education and Christianity. He developed small industries for them, such as hat making. He advocated strongly against a form of slavery, which was called "Blackbirding", that involved kidnapping the natives and forcing them to work in New Zealand and elsewhere.
Though his life and work in the New Hebrides was difficult and often dangerous, Paton preached, raised a family, and worked to raise support in Scotland for missionary work. He also campaigned hard to persuade Britain to annex the New Hebrides. He was a man of robust character and personality. Paton was also an author and able to tell his story in print. He is held up as an example and an inspiration for missionary work.
Iain Hamish Murray was born (of Scottish parents) in Lancashire, England, April 19, 1931, and educated at King William’s College, Isle of Man, and the University of Durham. Prior to university he held a commission in the Cameronians (Scottish Rifles) who were then engaged in the suppression of an insurgency in the jungles of Malaya. Converted to Christ at the age of seventeen, after upbringing in a larger liberal denomination (the English Presbyterian Church), he became assistant minister at St John’s, Summertown, Oxford in 1955, where the Banner of Truth magazine began. The influence of this magazine (edited by him until 1987) was to be greatly enlarged when, with Jack Cullum, he founded the Banner of Truth Trust in 1957. Initially intended to supply out-of-print Reformed and Puritan authors for Britain, the Trust’s publications were soon selling in forty countries, with an office established at Carlisle in the United States in the late 1960s.
Murray remained director of the Banner publications until 1996, combining this with serving Grove Chapel, London (1961-69), and St Giles, Sydney (1981-83). Since the latter charge he has remained a minister of the Australian Presbyterian Church although living chiefly at Edinburgh (the head office of the Banner of Truth) since 1991. A turning point in his life was a call from Dr. Martyn Lloyd-Jones in 1956 to assist him at Westminster Chapel, London. This he did for three years and without which the Banner publications could not have begun. His closeness to Lloyd-Jones led, after the latter’s death, to the writing of D. Martyn Lloyd-Jones: The First Forty Years 1899-1939 (Edinburgh: Banner of Truth, 1982), and D. Martyn Lloyd-Jones: The Fight of Faith 1939-1981 (Edinburgh: Banner of Truth, 1990). When asked how much he owes to Lloyd-Jones, Murray replies that the indebtedness is too great to calculate.
During the 1970s, and after his return to the UK from Australia in 1991, Murray has been often in the United States on speaking engagements and two of his best-known books, Jonathan Edwards: A New Biography(1987) and Revival and Revivalism: The Making and Marring of American Evangelicalism 1750-1858 (1994), reflect his close interest in American church history. While authoring several biographies (John Murray, A.W.Pink and John Wesley), Iain Murray’s main intention has been to use history to recover commitment to the doctrines of Scripture, particularly the doctrines of grace. He did this first in The Forgotten Spurgeon (1966), and again in Pentecost—Today?The Biblical Basis for Understanding Revival (1998). More general is his Evangelicalism Divided: A Record of Crucial Change in the Years 1950 to 2000 (2000), which, despite its controversial nature, became one of his best-selling hardbacks. Almost all his titles have been published by the Banner of Truth and remain in print.
Marriage, Murray believes, is the next most important event to conversion, and Jean Ann Walters, whom he married in 1955, has been and remains the first influence in his life. They have five children and ten grandchildren.
Since retirement from the everyday work of the Banner of Truth Trust, Murray has both continued to write and been able to visit and help Christians in various parts of the world. The friendship of Christians in several nations are counted by him and his wife as one of their greatest privileges and encouragements.
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death,-and-how-to-prepare-for-it-puritan
Death, and how to Prepare for It - Puritan Andrew Gray Sermon
Psalm 89:48 New American Standard Bible (NASB)
48 What man can live and not see death?
Can he deliver his soul from the power of Sheol? Selah.
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Andrew Gray, by the calculation of his age, and the date of his entry into the ministry, seems to have born about the year 1634; and being early sent to school, he learned so fast, that in a short time he was ripe for the university; where, by the vivacity of his parts and ready genius, he made such proficiency, both in scholastic learning and divinity, that before he was twenty years of age he was found accomplished for entering into the holy office of the ministry.
From his very infancy he had studied to be aquainted with the scriptures, and like another young Samson, the Spirit of God began very early to move him; there being such a delightful gravity in his conversation, that what Gregory Nazianzen once said of the great Basil might be applied to him: "He held forth learning beyond his age, and fixedness of manners beyond his learning."
No sooner was this young servant of Christ entered into his Master's vineyard, than the people from all quarters flocked to attend his sermons, it being their constant emulation who should be most under the refreshing drops of his ministry. As he and his learned colleague Mr Durham were one time walking together, Durham, observing the multitude thronging into that church where Andrew Gray was to preach, and only a very few going into the church in which he was to preach, said to him, "Brother, I perceive you are to have a throng church to-day." To which he answered, "Truly, brother, they are fools to leave you and come to me." Durham replied, "Not so, dear brother, for none can receive such honour and success in his ministry, except it be given him from heaven. I rejoice that Christ is preached, and that His kingdom and interest is getting ground, for I am content to be anything, or nothing, that Christ may be all in all.
It hath been often been said that Mr.Gray many times longed for the twenty second year of his age whenin he expected to rest from his labours, and by a perpetual jubilee to enjoy his blessed Lord and Master. It is certain that in his sermons we often find him longing for his m
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01 The Philological Expression of Faith
02 The Historical Presentation of Faith
03 The Biblical Conception of Faith
04 Literature
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Faith - B. B. Warfield #shorts #christianshorts #christian #christians #christianity #Jesus #God
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Benjamin Breckinridge Warfield (November 5, 1851 February 16, 1921) was the principal of Princeton Seminary from 1887 to 1921. Some conservative Presbyterians consider him to be the last of the great Princeton theologians before the split in 1929 that formed Westminster Seminary and the Orthodox Presbyterian Church.
Warfield was born near Lexington, Kentucky on November 5, 1851. His parents were William and Mary Cabell (Breckinridge) Warfield, originally from Virginia and quite wealthy. His maternal grandfather was the Presbyterian preacher Robert Jefferson Breckinridge (1800-1871) the son of John Breckinridge a former United States Senator and Attorney General. Warfield's uncle was John C. Breckinridge, the fourteenth Vice President of the United States and a Confederate general in the American Civil War.
For a short time in 1876 he preached in Presbyterian churches in Concord, Kentucky and Dayton, Ohio as a "supply pastor" — the latter church calling him to be their ordained minister (which he refused). In late 1876 Warfield and his new wife moved to Germany where he studied under Ernst Luthardt and Franz Delitzsch. Then he became an instructor at Western Theological Seminary, which is now called Pittsburgh Theological Seminary.
In 1881 Warfield wrote a joint article with A. A. Hodge on the inspiration of the Bible. It drew attention because of its scholarly and forceful defense of the inerrancy of the Bible. In many of his writings, Warfield attempted to demonstrate that the doctrine of Biblical inerrancy was simply orthodox Christian teaching and not merely a concept invented in the nineteenth century. His passion was to refute the liberal element within Presbyterianism and within Christianity at large.
"If such be the value and use of doctrine the systematic theologian is preeminently a preacher of the gospel; and the end of his work is obviously not merely the logical arrangement of the truths which come under his hand, but the moving of men, through their power, to love God with all their hearts and their neighbors as themselves; to choose their portion with the Savior of their souls; to find and hold Him precious; and to recognize and yield to the sweet influences of the Holy Spirit whom He has sent. . .For this he needs to be suffused at all times with a sense of the unspeakable worth of the revelation which lies before him as the source of his material and with the personal bearings of its separate truths on his own heart and life; he needs to have had and to be having a full, rich and deep religious experience of the great doctrines with which he deals; he needs to be living close to his God to be resting always on the bosom of his Redeemer, to be filled at all times with the manifest influences of the Holy Spirit. The student of systematic theology needs a very sensitive religious nature, a most thoroughly consecrated heart, and an outpouring of the Holy Ghost upon him such as will fill him with that spiritual discernment, without which all native intellect is in vain. He needs to be not merely a student, not merely a thinker, not merely a systematizer, not merely a teacher — he needs to be like the beloved disciple himself in the highest, truest and holiest sense a divine."
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hardness-of-heart-in-christians-puritan
▶️My Twitter page https://twitter.com/RichMoo50267219 Hardness of Heart in Christians - Puritan John Owen / Christian Audio Books
John Owen playlist: http://www.youtube.com/view_play_list?p=8259C11DFFBFD174
Isaiah 63:17 O Lord, why hast thou made us to err from thy ways, and hardened our heart from thy fear? Return for thy servants' sake, the tribes of thine inheritance.
2 Kings 22:18 But to the king of Judah which sent you to enquire of the Lord, thus shall ye say to him, Thus saith the Lord God of Israel, As touching the words which thou hast heard; 19 Because thine heart was tender, and thou hast humbled thyself before the Lord, when thou heardest what I spake against this place, and against the inhabitants thereof, that they should become a desolation and a curse, and hast rent thy clothes, and wept before me; I also have heard thee, saith the Lord.
John Owen was by common consent the weightiest Puritan theologian, and many would bracket him with Jonathan Edwards as one of the greatest Reformed theologians of all time.
John Owen - (1616-1683), Congregational theologian
Born at Stadhampton, Oxfordshire, Owen was educated at Queen's College, Oxford, where he studied classics and theology and was ordained. Because of the "high-church" innovations introduced by Archbishop William Laud, he left the university to be a chaplain to the family of a noble lord. His first parish was at Fordham in Essex, to which he went while the nation was involved in civil war. Here he became convinced that the Congregational way was the scriptural form of church government. In his next charge, the parish of Coggeshall. in Essex, he acted both as the pastor of a gathered church and as the minister of the parish. This was possible because the parliament, at war with the king, had removed bishops. In practice, this meant that the parishes could go their own way in worship and organization.
Oliver Cromwell liked Owen and took him as his chaplain on his expeditions both to Ireland and Scotland (1649-1651). Owen's fame was at its height from 1651 to 1660 when he played a prominent part in the religious, political, and academic life of the nation. Appointed dean of Christ Church, Oxford, in 1651, he became also vice-chancellor of the university in 1652, a post he held for five years with great distinction and with a marked impartiality not often found in Puritan divines. This led him also to disagreement, even with Cromwell, over the latter's assumption of the protectorship. Owen retained his deanery until 1659. Shortly after the Restoration of the monarchy in 1660, he moved to London, where he was active in preaching and writing until his death. He declined invitations to the ministry in Boston (1663) and the presidency of Harvard (1670) and chided New England Congregationalists for intolerance. He turned aside also from high preferment when his influence was acknowledged by governmental attempts to persuade him to relinquish Nonconformity in favor of the established church.
His numerous works include The Display of Arminianism (1642); Eshcol, or Rules of Direction for the Walking of the Saints in Fellowship (1648), an exposition of Congregational principles; Saius Electorum, Sanguis Jesu (1648), another anti-Arminian polemic; Diatriba de Divina Justitia (1658), an attack on Socinianism; Of the Divine Original Authority of the Scriptures (1659); Theologoumena Pantodapa (1661), a history from creation to Reformation; Animadversions to Fiat Lux (1662), replying to a Roman Catholic treatise; Doctrine of Justification by Faith (1677); and Exercitationes on the Epistle to the Hebrews (1668-1684).
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Please watch: "A Call to Separation - A. W. Pink Christian Audio Books / Don't be Unequally Yoked / Be Ye Separate"
https://www.youtube.com/watch?v=CBDg7u21cKY
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CALVI
calvin's-commentaries-on-the-minor-5
“For her wounds are incurable.
For it has come to Judah;
It has come to the gate of My people—
To Jerusalem." Micah 1:9
John Calvin / Calvinism (video playlist): https://www.youtube.com/playlist?list=PL1D60D3A2D8DF224B
Calvin's Commentaries on the Minor Prophets: 5. Micah
The prayers of John Calvin have received little attention, as compared with the fame which crowns his theological writings. His commentaries upon Jeremiah, Ezekiel, Daniel, and the minor prophets were originally delivered in the form of lectures, each followed by appropriate petitions. Both lectures and prayers were extemporaneous. In his epistle dedicatory, prefaced to the commentary upon the minor prophets, and addressed to the King of Sweden, Calvin says: "Had it been in my power I would rather have tried to prevent the wider circulation of that extemporaneous kind of teaching, intended for the particular benefit of my auditory, and with which benefit I was abundantly satisfied."
John Budaeus, in another preface, piously exhorts that we pray for the Spirit of God, that we may come to the reading of Scripture instructed by him. "And for this end," he says, "much help may be given us by the short prayers which we have taken care to add at the close of every lecture as gathered by us with the same care and fidelity as the lectures were ; and the ignorant may also have in these a pattern, as it were, painted before them, by which they may form their prayers from the words of Scripture. For as at the be- ginning of the lectures he ever used the same form of prayer, so he was wont ever to finish every lecture by a new prayer formed at the time, as given him by the Spirit of God, and accommodated to the subject of the lecture."
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