Seeing Beauty and Saying Beautifully– ~The Power of Poetic Effort in the Work of George Herbert, George Whitefield, and C. S. Lewis. by John Piper

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Free John Piper Book here – http://www.desiringgod.org/books/seeing-beauty-and-saying-beautifully
–Seeing Beauty and Saying Beautifully–
~The Power of Poetic Effort in the Work of George Herbert, George Whitefield, and C. S. Lewis.
by John Piper

Whether exploring Herbert’s moving poetry, Whitefield’s dramatic preaching, or Lewis’s imaginative writing, this book highlights the importance of Christ-exalting eloquence in our praise of God and proclamation of his gospel.

First Edition 2014
Crossway Books (Wheaton, Illinois)

Reclame

Martyn Lloyd Jones documentary on George Whitefield- England’s open air preacher, friend of Wesley

Fourteen minute documentary, narrated by Martyn Lloyd Jones:

George Whitefield –  (1714-1770), Methodist  Evangelist, among first to ignite Great Awakening in England’s 18th century

George Whitefield was born on December 16, 1714, in Gloucester, England. The youngest of seven children, he was born in the Bell Inn where his father, Thomas, was a wine merchant and innkeeper. His father died when George was two and his widowed mother Elizabeth struggled to provide for her family. Because he thought he would never make much use of his education, at about age 15 George persuaded his mother to let him leave school and work in the inn. However, sitting up late at night, George became a diligent student of the Bible. A visit to his Mother by an Oxford student who worked his way through college encouraged George to pursue a university education. He returned to grammar school to finish his preparation to enter Oxford, losing only about one year of school.

In 1732 at age 17, George entered Pembroke College at Oxford. He was

Whitefield preached in open air

gradually drawn into a group called the „Holy Club” where he met John and Charles Wesley. Charles Wesley loaned him the book, The Life of God in the Soul of Man. The reading of this book, after a long and painful struggle which even affected him physically, finally resulted in George’s conversion in 1735. He said many years later: „I know the place…. Whenever I go to Oxford, I cannot help running to the spot where Jesus Christ first revealed himself to me and gave me the new birth.”

Forced to leave school because of poor health, George returned home for nine months of recuperation. Far from idle, his activity attracted the attention of the bishop of Gloucester, who ordained Whitefield as a deacon, and later as a priest, in the Church of England. Whitefield finished his degree at Oxford and on June 20, 1736, Bishop Benson ordained him. The Bishop, placing his hands upon George’s head, resulted in George’s later declaration that „My heart was melted down and I offered my whole spirit, soul, and body to the service of God’s sanctuary.”

Whitefield was an astounding preacher from the beginning. Though he was slender in build, he stormed in the pulpit as if he were a giant. Within a year it was said that „his voice startled England like a trumpet blast.” At a time when London had a population of less than 700,000, he could hold spellbound 20,000 people at a time at Moorfields and Kennington Common. For thirty-four years his preaching resounded throughout England and America. In his preaching ministry he crossed the Atlantic thirteen times and became known as the ‘apostle of the British empire.’

Click to read

He was a firm Calvinist in his theology (but retained a deep friendship with John Wesley, none the less)yet unrivaled as an aggressive evangelist. Though a clergyman of the Church of England, he cooperated with and had a profound impact on people and churches of many traditions, including Presbyterians, Congregationalists, and Baptists. Whitefield, along with the Wesleys, inspired the movement that became known as the Methodists. Whitefield preached more than 18,000 sermons in his lifetime, an average of 500 a year or ten a week. Many of them were given over and over again. Fewer than 90 have survived in any form. (VIA). Click here – If you would like to read more on Whitefield.

George Whitefield’s impact in the U.S.A.

English evangelist, prominent figure in America’s Great Awakening, was born in Gloucester, England to an innkeeper’s family.  The family’s limited means led a family friend to step forward to provide Whitefield enough money to begin his education at Oxford University’s Pembroke College.  There Whitefield came into contact with a small band of pious students lampooned by their fellows as the “Holy Club.”  He was greatly influenced by the group’s leader, John Wesley, and eventually underwent a profound religious awakening that convinced him of his need to reach others with the necessity of the New Birth.  Although he would stay on friendly and supportive terms with Wesley, Whitefield remained a Calvinist on such issues as free will and predestination.

In 1737 he was ordained a preaching deacon in the Church of England and immediately took to the road as an itinerant evangelist.  What was particularly new about his methods was that he opted for preaching outside of ecclesiastical settings in the open air in town and countryside.  Another innovation was his effective use of newspapers, leaflets, and pamphlets to stimulate interest in his arrival.  And, unlike the clergy in the Anglican Church, Whitefield preached without the benefit of notes, believing that extemporaneous discourse made one more open to the Spirit’s promptings and was closer in preaching style to that used by the biblical prophets and apostles.  Observers marveled at his dramatic style and rhetorical flourish: the famous English actor David Garrick is reported to have exclaimed that he “would give a hundred guineas” if he could only “say ‘oh!’ like Mr. Whitefield.”

Whitefield took his first trip to America in 1738 and there founded his famed orphanage, “Bethesda,” just outside Savannah, Georgia–subsequent preaching tours would all raise funds for this enterprise over the years.  Whitefield’s second American preaching tour of 1739-1741 was a smash success, gaining strength as he travelled from the South northwards through Philadelphia.  As he toured the towns and cities of New England in 1740 he reaped the benefits of generations of Puritan preaching and Jonathan Edwards‘ recent revivals.  Crowds estimated at ten, twenty, and more thousand flocked from all over New England to hear him preach.

Over the next thirty years Whitefield made five more trips to America, as well as numerous excursions through the English countryside and into Wales and Scotland.  By the time of his death in 1770 Whitefield could be credited with establishing evangelical Protestantism on both sides of the Atlantic through the thousands of souls who experienced the “New Birth” under his preaching, and the legion of preachers he inspired to follow in his footsteps. (VIA)

see also

John Wesley Biography (Online Book)

The biography of John Wesley, a contemporary of the other 2 revivalists of his time – George Whitefield and Jonathan Edwards, provided by  Wesley Nazarene University :

John Wesley – Evangelist

BY THE REV. RICHARD GREEN

Author of, The Life of John Wesley, The Mission of Methodism (The Fernley Lecture for 1890), The Works of John and Charles Wesley: A Bibliography 

LONDON THE RELIGIOUS TRACT SOCIETY 

 4 Bouverie Street and 65 St. Paul’s Churchyard, E.C. 1905

Table of Contents

John Piper – Preaching that is shaped by the weight of the glory of God

John Piper at Peacemakers Conference in 2006

Piper on preaching – from the 2006 Together for the Gospel Conference which was held in Louisville, Kentucky. Source for the transcript and to read the entire transcript go here- http://ru.desiringgod.org/resource-library/conference-messages/why-expositional-preaching-is-particularly-glorifying-to-god/ Please read the footnotes as well, you will also find valuable insight there.

In order to understand the weight of this message we’ll get a glimpse by beginning with the last  paragraph, of Piper’s ending with an exhortation to all preachers (all emphasis mine):

O brothers, do not lie about the value of the gospel by the dullness of your demeanor. Exposition of the most glorious reality is a glorious reality. If it is not expository exultation—authentic from the heart—something false is being said about the value of the gospel. Don’t say by your face or by your voice or by your life that the gospel is not the gospel of the all-satisfying glory of Christ. It is. And may God raise up from among you a generation of preachers whose exposition is worthy of the truth of God and whose exultation is worthy of the glory of God.

Piper begins his message by quoting Arnold Dallimore’s, George Whitefield, Vol. 1 (London: Banner of Truth Trust, 1970), p. 16. about the preaching of  George Whitefield:

Yea…that we shall see the great Head of the Church once more . . . raise up unto Himself certain young men whom He may use in this glorious employ. And what manner of men will they be? Men mighty in the Scriptures, their lives dominated by a sense of the greatness, the majesty and holiness of God, and their minds and hearts aglow with the great truths of the doctrines of grace. They will be men who have learned what it is to die to self, to human aims and personal ambitions; men who are willing to be ‘fools for Christ’s sake’, who will bear reproach and falsehood, who will labor and suffer, and whose supreme desire will be, not to gain earth’s accolades, but to win the Master’s approbation when they appear before His awesome judgment seat. They will be men who will preach with broken hearts and tear-filled eyes, and upon whose ministries God will grant an extraordinary effusion of the Holy Spirit, and who will witness ‘signs and wonders following’ in the transformation of multitudes of human lives.

Piper then quotes J I Packer about the preaching of Martyn Lloyd-Jones. Note the quip about „never heard such preaching”:

In the last century no one embodied that view better than Martyn Lloyd-Jones, who served the Westminster Chapel in London for 30 years. When J. I. Packer was a twenty-two-year-old student, he heard Lloyd-Jones preach every Sunday evening in London during the school year of 1948-1949. He said that he had “never heard such preaching.” (That’s why so many people say so many minimizing and foolish things about preaching—they have never heard true preaching. They have no basis for judgment about the usefulness of true preaching.) Packer said it came to him “with the force of electric shock, bringing . . . more of a sense of God than any other man” he had known. That’s what Whitefield meant. Oh, that God would raise up young preachers who leave their hearers with a spiritual sense of shock at the sense of God—some sense of the infinite weight of the reality of God.

then Piper talks about longing for preachers like that in our day, citing that there is no ‘surplus in the church of the weight of God’s glory:

That is my longing for our day—and for you. That God would raise up thousands of broken-hearted, Bible-saturated preachers who are dominated by a sense of the greatness and the majesty and the holiness of God, revealed in the gospel of Christ crucified and risen and reigning with absolute authority over every nation and every army and every false religion and every terrorist and every tsunami and every cancer cell, and every galaxy in the universe.

God did not ordain the cross of Christ or create the lake of fire in order to communicate the insignificance of belittling his glory. The death of the Son of God and the damnation of unrepentant human beings are the loudest shouts under heaven that God is infinitely holy, and sin is infinitely offensive, and wrath is infinitely just, and grace is infinitely precious, and our brief life—and the life of every person in your church and in your community—leads to everlasting joy or everlasting suffering. If our preaching does not carry the weight of these things to our people, what will? Veggie Tales? Radio? Television? Discussion groups? Emergent conversations?

God planned for his Son to be crucified (Revelation 13:8; 2 Timothy 1:9) and for hell to be terrible (Matthew 25:41) so that we would have the clearest witnesses possible to what is at stake when we preach. What gives preaching its seriousness is that the mantle of the preacher is soaked with the blood of Jesus and singed with the fire of hell. That’s the mantle that turns mere talkers into preachers. Yet tragically some of the most prominent evangelical voices today diminish the horror of the cross and the horror of hell—the one stripped of its power to bear our punishment, and the other demythologized into self-dehumanization and the social miseries of this world.

Oh that the rising generations would see that the world is not overrun with a sense of seriousness about God. There is no surplus in the church of a sense of God’s glory. There is no excess of earnestness in the church about heaven and hell and sin and salvation. And therefore the joy of many Christians is paper thin. By the millions people are amusing themselves to death with DVDs, and 107-inch TV screens, and games on their cell phones, and slapstick worship, while the spokesmen of a massive world religion write letters to the West in major publications saying, “The first thing we are calling you to is Islam . . . It is the religion of enjoining the good and forbidding the evil with the hand, tongue and heart. It is the religion of jihad in the way of Allah so that Allah’s Word and religion reign Supreme.”And then these spokesmen publicly bless suicide bombers who blow up children in front of Falafel shops and call it the way to paradise. This is the world in which we preach.

and what is our contemporary, postmodern effort to preach? Here Piper says:

And yet incomprehensibly, in this Christ-diminishing, soul-destroying age, books and seminars and divinity schools and church growth specialists are bent on saying to young pastors, “Lighten up.” “Get funny.” “Do something amusing.” To this I ask, Where is the spirit of Jesus?

Here Piper gives a portrayal of the Glory of God:

What you believe about the necessity of preaching and the nature of preaching is governed by your sense of the greatness and the glory of God and how you believe people awaken to that glory and live for that glory. So this next section presents a portrayal of the glory of God, and the third will deal with how people awaken to that glory and are changed by it.

From beginning to end nothing in the Bible is more ultimate in the mind and heart of God than the glory of God—the beauty of God, the radiance of his manifold perfections. At every point in God’s revealed action, wherever he makes plain the ultimate goal of that action, the goal is always the same: to uphold and display his glory.

  • He predestined us for his glory (Ephesians 1:6).
  • He created us for his glory (Isaiah 43:7).
  • He elected Israel for his glory (Jeremiah 13:11).
  • He saved his people from Egypt for his glory (Psalm 106:8).
  • He rescued them from exile for his glory (Isaiah 48:9-11).
  • He sent Christ into the world so that Gentiles would praise God for his glory (Romans 15:9).
  • He commands his people, whether they eat or drink, to do all things for his glory (1 Corinthians 10:31).
  • He will send Jesus a second time so that all the redeemed will marvel at his glory (2 Thessalonians 1:9-10).

Therefore the mission of the church is: “Declare his glory among the nations, his marvelous works among all peoples” (Psalm 96:3).

These and a hundred more places drive us back up into the ultimate allegiance of God. Nothing affects preaching more deeply than to be struck almost speechless—almost—by the passion of God for the glory of God. What is clear from the whole range of biblical revelation is that God’s ultimate allegiance is to know himself perfectly, and to love himself infinitely, and to share this experience, as much as it can be, with his people. Over every act of God flies the banner: “For my own sake, for my own sake, I do it, for how should my name be profaned? My glory I will not give to another” (Isaiah 48:11; cf. 42:8).

Piper concludes giving specific examples of  ‘How People Waken to This Glory And Are Changed by It’ and pleading for preachers to use ‘expository exultation’ in their preaching. His last exhortation is pretty blunt, but accurate:

O brothers, do not lie about the value of the gospel by the dullness of your demeanor. Exposition of the most glorious reality is a glorious reality. If it is not expositoryexultation—authentic from the heart—something false is being said about the value of the gospel. Don’t say by your face or by your voice or by your life that the gospel is not the gospel of the all-satisfying glory of Christ. It is. And may God raise up from among you a generation of preachers whose exposition is worthy of the truth of God and whose exultation is worthy of the glory of God.

Click here and read the entire message – http://ru.desiringgod.org/resource-library/conference-messages via DesiringGod.org

Ce-i de facut de George W. Galis

Insufleteste-Ti lucrarea in cursul anilor, Doamne Fa-Te cunoscut in trecerea anilor. Dar in minia Ta adu-Ti aminte de indurarile Tale” (Habacuc 3:2).

Din scrierile taticului meu:

Ei lăudau pe Dumnezeu, şi erau plăcuţi înaintea întregului norod. Şi Domnul adăuga în fiecare zi la numărul lor pe cei ce erau mîntuiţi.” Fapte 2:47

In zilele noastre Biserica Crestina este constienta caci ii lipseste „autoritatea reala”. pe care a avut-o Biserica Apostolilor. Ca rezultat, oamenii au incetat sa mai asculte si sa dea atentia cuvenita mesajului Evangheliei. Care este de fapt „autoritatea reala a Bisericii”?

Din punct de vedere practic Biserica trebuie sa fie sub autoritatea si puterea Duhului Sfint. Pentru Biblie trebuie sa avem o veneratie profunda, caci ea are tot Cuvintul care ne duce la Dumnezeu. Dar puterea care da viata din Christos sta in trezirea pe care o face Duhul Sfint. Caci Evanghelia nu sta numai in Cuvint ci si in puterea si in convingerea pe care o da Duhul Sfint. Gresala cea mai mare este incurajata de marii invatati ai Bibliei si predicatori care afirma ca Dumnezeu nu mai comunica cu omul direct ci doar prin Cuvintul Scripturii. Ei neaga realitatea inspiratiei Duhului Sfint si in prezent, comunicarea activa in sufletul si duhul omului.

Scrierile lui William Law publicate imediat dupa anul 1700, declara cu o putere irezistibila si logica caci crestinismul este cu adevarat, intemeiat pe un adevar neschimbat. El demonstreaza cu claritate egalata de putini altii, caci Scriptura se implica ea insasi inevitabil cu realitatea, ca dependenta esentiala a omului care este neschimbata in Dumnezeu. Duhul Sfint vorbeste si lucreaza prin CUVINT si acum ca si la inceput.

Predici Chadwick

Cred ca nu este prea puternic limbajul lui Samuel Chadwick, care a spus: „Darul Duhului Sfint este cununa Milei lui Dumnezeu in Isus Christos. Intruparea si Rastignirea, Invierea si Inaltarea au fost pregatitoare pentru Rusalii. Darul Duhului Sfint este puterea esentiala si vitala, elementul central in viata si lucrarea Bisericii” (Joyful News 1911).

Afirmatiile lui Chadwick le confirma Adrio Konig, profesor de teologie sistematica la Universitatea Africii de Sud din Pretoria: „In persoana Duhului Sfint noi primim, primul dar al mintuirii depline, promise de Dumnezeu. Dindu-ne Duhul Sfint, Dumnezeu ne garanteaza o mintuire deplina.”  Cea mai mare lipsa a crestinismului de astazi este absenta puterii Duhului Sfint.

Revizuind activitatile Bisericii din ultimii treizeci de ani, vom constata ca multe milioane de dolari s-au donat ca sa se suporte lucrarea crestina organizata. Scolile si institutiile Biblice au pregatit mii de lucratori. Carti si tractate s-au tiparit si s-au pus in circulatie. Timp si munca s-au dat de un numar incalculabil de lucratori. Si care sunt rezultatele? Sint Bisericile mai putin lumesti? Sint membrii ei mai asemanatori cu Christos in umblarea lor zilnica? Sint familiile mai puternice, mai credincioase? Sint copii mai ascultatori si mai respectuosi? Standardul cinstei in afaceri s-a ridicat?

Pina nu i se da din nou Duhului Sfint, locul cuvenit in inimile noastre, in gindirea si activitatile noastre, nu poate avea loc nici o imbunatatire. Pina nu recunoastem ca noi in intregime depindem de El si de binecuvintarile Lui spirituale, nu vom avea succesul dorit (din scrierile lui Arthur W. Pink).

De ce se neglijeaza subiectul : Duhul Sfint?

Predici Whitefield

Exista si o explicatie de ce se neglijeaza acest subiect: Frica de entuziasmul si excesele care exista in unele biserici in care se pune accentul pe „lucrarea Duhului Sfint”. „Uita-te la lucrarile pe care le fac ei,” zic unii. „Uita-te la lipsa lor de control. Ei se fac vinovati de lucruri care intristeaza pe Duhul Sfint”.

Asemenea acuzatii s-au adus si  impotriva lui George Whitefield si John Wesley cu doua sute de ani in urma de catre Arhiepiscopii de atunci. Explicatia este urmatoarea: pentru George Whitefield si John Wesley prietenia si scrierile lui William Law i-au condus la grupul de rugaciune de pe strada Aldergate din Londra (1738). Acolo ei au cunoscut „Marea trezire a Duhului Sfint (dupa Websters Biographical Dictionary). Cunoastem activitatea lui John Wesley si George Whitefield. Capacitatea lor ca slujitori ai Evangheliei incepind de atunci pina la sfirsitul vietii lor, cum Dumnezeu i-a folosit la mintuirea altora. Cum Dumnezeu lucra prin Duhul Sfint in ei.

Pericolul zilelor noastre

Departe de mine de a apara excesul sau fanatismul, dar eu sint sigur ca pericolul zilelor noastre nu este frica de exces sau fanatism, ci ne facem vinovati de a stinge Duhul. In ultima analiza, desigur, constatam ca noi sintem preocupati de noi insine si de importanta personala, de aceea aproape ca ne este frica sa-i dam controlul Duhului Sfint in viata noastra, ca nu cumva El sa se manifeste prin noi in asa maniera, ca noi sa facem ceva sau sa spunem ceva sau sa aparem la infatisare cu ceva care nu ar corespunde cu educatia moderna, cu individul at it de sofisticat al zilelor noastre (din scrierile lui Martyn Lloyd-Jones, recunoscut ca unul dintre cei mai talentati predicatori si scriitori care a fost si pastor la Westminster Chapel din Londra).

Prin prezentarea de pina aici am insistat mult asupra autoritatii Duhului Sfint. Scotind in evidenta mai multe puncte de vedere comune, de la diferiti crestini cu diferite convingeri religioase, altele decit cea penticostala. Dar toti au ajuns la convingerea ca Duhul Sfint este modul prin care Isus este prezent in Biserica. Isus si Duhul Sfint lucreaza impreuna, pentru ca Duhul Sfint este cel ce prezinta lucrarea lui Christos. Christos lucreaza pe pamint prin Duhul Sfint. Este imposibil sa-L separam pe Isus de Duhul Sfint. Christos este prezent si lucreaza prin Duhul Sfint la fel cum in lucrarea Duhului Sfint este prezenta lucrarea lui Christos (Romani 8:1,9,10).

Fiecare Biserica are nevoie de o trezire spirituala, astazi mai mult ca oricind. Inima fiecarui crestin trebuie sa nazuiasca dupa o reinoire personala. Sa ajungem sa cunoastem realitatea marilor profunzimi spirituale si prezenta lui Dumnezeu in viata personala.

Insufleteste-Ti lucrarea in cursul anilor, Doamne Fa-Te cunoscut in trecerea anilor. Dar in minia Ta adu-Ti aminte de indurarile Tale” (Habacuc 3:2).

Joseph Hart – A Dialogue between a Believer and his Soul (a Poem & biography)

via Banner of Truth Trust UK
Joseph Hart (1712 – May 24, 1768) was an 18th-century minister in London. His works include „Hart’s Hymns”, a much-loved hymn book amongst evangelical Christians throughout its lifetime of over 200 years, which includes the well-known hymn, „Come ye sinners, poor and needy”.

One of Joseph Hart’s early publications was a tract denouncing Christianity (prior to his conversion) called The Unreasonableness of Religion, Being Remarks and Animadversions on the Rev. John Wesley’s Sermon on Romans 8:32. His other works include a short autobiography and a few poetical translations of ancient classics.

Joseph Hart preached at Jewin Street chapel in London, a building with multiple galleries, to a congregation of significant size.

Only one of Hart’s sermons remains discovered to us: that of Christmas 1767. Several of his hymns appear in the Sacred Harp.
Hart’s Conversion-
Hart later considered that there was a need both to do good works and to believe in God. But then came the uncertainty: Was he really and truly saved? He had no indication from God, no elaborate vision, telling him that he had been saved. This was a great worry to Joseph Hart. He began to pray to God that there would be some revelation granted him, or perhaps just a little sign. This tormented Hart for more than a year.

Then, the week before Easter of the year 1757 Hart „had such an amazing view of the agony of Christ in the garden [of gethsemane]” [2] showing to Hart that all Christ’s sufferings were for him (along with the rest of the church).

But soon after this, Hart again began to be afraid of the life to come- eternity, and feared exceedingly when reading about the condemned in passages in the Bible.

But It was on Whitsunday that Hart’s true conversion came. Hart was converted under the ministry of George Whitefield, and felt blessed in his soul.

After these times Hart still had sufferings and uncertainties as to his conversion, but he could always look back to his conversion, and believe that God saved his soul.

Hart’s motto after this time was: „Pharasaic zeel and Antinomian security are the two engines of Satan, with which he grinds the church in all ages, as betwixt [between] the upper and the nether [lower] millstone. The space between them is much narrower and harder to find than most men imagine. It is a path which the vulture’s eye hath not seen; and none can show it us but the Holy Ghost.”

Hart died on May 24, 1768, with a congregation estimated at tens of thousands around his graveside at Bunhill Fields. (via) Wikipedia

Believer:
Come, my soul, and let us try,
For a little season,
Every burden to lay by;
Come, and let us reason.
What is this that casts thee down?
Who are those that grieve thee?
Speak, and let the worst be known;
Speaking may relieve thee.

Soul:
O, I sink beneath the load
Of my nature’s evil!
Full of enmity to God;
Captived by the devil;
Restless as the troubled seas;
Feeble, faint, and fearful;
Plagued with every sore disease;
How can I be cheerful?

Believer:
Think on what thy Saviour bore
In the gloomy garden.
Sweating blood at every pore,
To procure thy pardon!
See him stretched upon the wood,
Bleeding, grieving, crying,
Suffering all the wrath of God,
Groaning, gasping, dying!

Soul:
This by faith I sometimes view,
And those views relieve me;
But my sins return anew;
These are they that grieve me.
O, I’m leprous, stinking, foul,
Quite throughout infected;
Have not I, if any soul,
Cause to be dejected?

Believer:
Think how loud thy dying Lord
Cried out, ‘It is finished!’
Treasure up that sacred word,
Whole and undiminished;
Doubt not he will carry on,
To its full perfection,
That good work he has begun;
Why, then, this dejection?

Soul:
Faith when void of works is dead;
This the Scriptures witness;
And what works have I to plead,
Who am all unfitness?
All my powers are depraved,
Blind, perverse, and filthy;
If from death I’m fully saved,
Why am I not healthy?

Believer:
Pore not on thyself too long,
Lest it sink thee lower;
Look to Jesus, kind as strong
Mercy joined with power;
Every work that thou must do,
Will thy gracious Saviour
For thee work, and in thee too,
Of his special favour.

Soul:
Jesus’ precious blood, once spilt,
I depend on solely,
To release and clear my guilt;
But I would be holy.

Believer:
He that bought thee on the cross
Can control thy nature,
Fully purge away thy dross;
Make thee a new creature.

Soul:
That he can I nothing doubt,
Be it but his pleasure.

Believer:
Though it be not done throughout,
May it not in measure?

Soul:
When that measure, far from great,
Still shall seem decreasing?

Believer:
Faint not then, but pray and wait,
Never, never ceasing.

Soul:
What when prayer meets no regard?

Believer:
Still repeat it often.

Soul:
But I feel myself so hard.

Believer:
Jesus will thee soften.

Soul:
But my enemies make head.

Believer:
Let them closer drive thee.

Soul:
But I’m cold, I’m dark, I’m dead.

Believer:
Jesus will revive thee.

Leonard Ravenhill – a biography

Leonard Ravenhill (1907–1994) was an English Christian evangelist and author who focused on the subjects of prayer and revival. He is best known for challenging the modern church (through his books and sermons) to compare itself to the early Christian Church as chronicled in the Book of Acts. His most notable book is Why Revival Tarries which has sold over a million copies worldwide.

Born in Leeds, in Yorkshire, England, Ravenhill was educated at Cliff College in England and sat under the ministry of Samuel Chadwick. He was a student of church history, with a particular interest in Christian revival. His evangelistic meetings during the Second World War drew large crowds. Many converts devoted themselves to Christian ministry and foreign missions.

In 1939, he married an Irish nurse, Martha. The Ravenhills had three sons: Paul, David, and Philip. Paul and David are Christian ministers, and Philip is a teacher.

In 1950, Ravenhill and his family moved from Great Britain to the United States. In the 1960s they traveled within the United States, holding tent revivals and evangelistic meetings.

In the 1980s, Ravenhill moved to a home near Lindale, Texas, a short distance from Last Days Ministries Ranch. He regularly taught classes at LDM and was a mentor to the late Keith Green. He also spent some time teaching at Bethany College of Missions in Minnesota, and some time in Seguin, Texas.

Among others influenced by Ravenhill were Ray Comfort, Ravi Zacharias, Tommy Tenney, Steve Hill, Charles Stanley, Bill Gothard, Paul Washer, and David Wilkerson.

He was a close friend of pastor and writer A. W. Tozer.

Through his teaching and books, Ravenhill addressed the disparities he perceived between the New Testament Church and the Church in his time and called for adherence to the principles of biblical revival.

Tozer said of Ravenhill:

„To such men as this, the church owes a debt too heavy to pay. The curious thing is that she seldom tries to pay him while he lives. Rather, the next generation builds his sepulchre and writes his biography – as if instinctively and awkwardly to discharge an obligation the previous generation to a large extent ignored.”

Ravenhill died in November 1994 and is interred at Garden Valley Cemetery in Garden Valley, Texas, close to the grave of Keith Green.

In 2011 Free Grace Press published a full biography of Leonard Ravenhill written by Mack Tomlinson titled, „In Light of Eternity.”

Quotes

„Today’s church wants to be raptured from responsibility.”

„If weak in prayer, we are weak everywhere.”

„Men give advice; God gives guidance.”

„Are the things you are living for worth Christ dying for?”

„A sinning man stops praying, a praying man stops sinning”

„The only reason we don’t have revival is because we are willing to live without it!”

„God pity us that after years of writing, using mountains of paper and rivers of ink, exhausting flashy terminology about the biggest revival meetings in history, we are still faced with gross corruption in every nation, as well as with the most prayerless church age since Pentecost.”

„The Church used to be a lifeboat rescuing the perishing. Now she is a cruise ship recruiting the promising.”

„The opportunity of a lifetime must be seized within the lifetime of the opportunity.”

„My main ambition in life is to be on the devil’s most wanted list.”

„If Jesus had preached the same message that ministers preach today, He would never have been crucified.”

„Entertainment is the devil’s substitute for joy”

Books

  • Sodom Had No Bible, Bethany House Publishers (June 1981),
  • Tried & Transfigured, Bethany House Publishers (June 1982),
  • Meat For Men, Bethany House Publishers (June 1979),
  • Revival Praying, Bethany House Publishers (June 1981),
  • America is Too Young To Die, Bethany House Publishers (September 1979),
  • Why Revival Tarries, Bethany House Publishers, Expanded Edition, (August 1979),
  • Revival God’s Way, Bethany House Publishers (June 1986)

Sketches of Revival Preachers written by Leonard Ravenhill:

George Ousely

George Fox

George Willet

George Whitefield

John Wesley

Jonathan Edwards

Billy Nicholson

Richard Baxter of Kidderminster

 

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