Puritan Thomas Watson – The Afflictions of the Godly (Christian audiobook)
Hebrews 12:4 In your struggle against sin, you have not yet resisted to the point of shedding your blood. 5 And have you completely forgotten this word of encouragement that addresses you as a father addresses his son? It says,
“My son, do not make light of the Lord’s discipline,
and do not lose heart when he rebukes you,
6 because the Lord disciplines the one he loves,
and he chastens everyone he accepts as his son.”
Thomas Watson – (ca. 1620-1686), English non-conformist Puritan preacher and author
Watson was educated at Emmanuel College, Cambridge, where he was noted for remarkably intense study. In 1646 he commenced a sixteen year pastorate at St. Stephen’s, Walbrook. He showed strong Presbyterian views during the civil war, with, however, an attachment to the king, and in 1651 he was imprisoned briefly with some other ministers for his share in Christopher Love’s plot to recall Charles II of England. He was released on June 30, 1652, and was formally reinstated as vicar of St. Stephen’s Walbrook.
Watson obtained great fame and popularity as a preacher until the Restoration, when he was ejected for nonconformity. Notwithstanding the rigor of the acts against dissenters, Watson continued to exercise his ministry privately as he found opportunity. Upon the Declaration of Indulgence in 1672 he obtained a license to preach at the great hall in Crosby House. After preaching there for several years, his health gave way, and he retired to Barnston, Essex, where he died suddenly while praying in secret. He was buried on 28 July 1686.
Quoting Charles Spurgeon: “First among the mighty for general usefulness we are bound to mention the man whose name is a household word, Matthew Henry. He is most pious and pithy, sound and sensible, suggestive and sober, terse and trustworthy….”
Matthew Henry was a 17th and early 18th Century minister of the Gospel in Chester, England, and died in 1714.
2 Timothy 4:3 For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; 4And they shall turn away their ears from the truth, and shall be turned unto fables.
John Newton – (1725-1807), Evangelical divine and hymn writer
Romans 15:7 Therefore receive one another, just as Christ also received us, to the glory of God.
Newton was born in London July 24, 1725, the son of a commander of a merchant ship which sailed the Mediterranean. When John was eleven, he went to sea with his father and made six voyages with him before the elder Newton retired. In 1744 John was impressed into service on a man-of-war, the H. M. S. Harwich. Finding conditions on board intolerable, he deserted but was soon recaptured and publicly flogged and demoted from midshipman to common seaman.
Although he had had some early religious instruction from his mother, who had died when he was a child, he had long since given up any religious convictions. However, on a homeward voyage, while he was attempting to steer the ship through a violent storm, he experienced what he was to refer to later as his “great deliverance.” He recorded in his journal that when all seemed lost and the ship would surely sink, he exclaimed, “Lord, have mercy upon us.” Later in his cabin he reflected on what he had said and began to believe that God had addressed him through the storm and that grace had begun to work for him.
For the rest of his life he observed the anniversary of May 10, 1748 as the day of his conversion, a day of humiliation in which he subjected his will to a higher power. “Thro’ many dangers, toils and snares, I have already come; ’tis grace has bro’t me safe thus far, and grace will lead me home.” He continued in the slave trade for a time after his conversion; however, he saw to it that the slaves under his care were treated humanely.
In 1750 he married Mary Catlett, with whom he had been in love for many years. By 1755, after a serious illness, he had given up seafaring forever. During his days as a sailor he had begun to educate himself, teaching himself Latin, among other subjects. From 1755 to 1760 Newton was surveyor of tides at Liverpool, where he came to know George Whitefield, deacon in the Church of England, evangelistic preacher, and leader of the Calvinistic Methodist Church. Newton became Whitefield’s enthusiastic disciple. During this period Newton also met and came to admire John Wesley, founder of Methodism. Newton’s self-education continued, and he learned Greek and Hebrew.
He decided to become a minister and applied to the Archbishop of York for ordination. The Archbishop refused his request, but Newton persisted in his goal, and he was subsequently ordained by the Bishop of Lincoln and accepted the curacy of Olney, Buckinghamshire. Newton’s church became so crowded during services that it had to be enlarged. He preached not only in Olney but in other parts of the country. In 1767 the poet William Cowper settled at Olney, and he and Newton became friends.
Cowper helped Newton with his religious services and on his tours to other places. They held not only a regular weekly church service but also began a series of weekly prayer meetings, for which their goal was to write a new hymn for each one. They collaborated on several editions of Olney Hymns, which achieved lasting popularity. The first edition, published in 1779, contained 68 pieces by Cowper and 280 by Newton.
Because there may be people who cannot afford to purchase my new album, I have made it available to listen to for free here on YouTube. If you can afford to buy the album, or perhaps just select songs from the album, and feel so led to help support this ministry, I would greatly appreciate it. Whatever the case may be, I pray you will find the songs a blessing to your soul…all praise, honor, and glory to God.
The links to my recently released new album, “A Message of Hope.” The album is available on iTunes and Amazon:
1. Behold, I am Coming Quickly! / Revelation 3 (0:00)
2. What it takes to be Jesus’ Disciple / Luke 9 (4:42)
3. Jesus is the Way, the Truth, the Life / John 14 (8:42)
4. I am Distraught / Psalm 88 (12:40)
5. Sing Praises to the Lord and Bless His Name / Psalm 145 (17:05)
6. The Wicked Walk on Every Side / Psalm 12 (20:42)
7. Message of Hope / James 1 (25:27)
8. Do not be afraid, Stand Still / Exodus 14 (30:10)
9. I will Sing to the Lord / Psalm 104 (34:09)
10. Woe to those who call Evil Good, and Good Evil / Isaiah 5 (38:22)
1 “Then the kingdom of heaven will be comparable to ten virgins, who took their lamps and went out to meet the bridegroom. 2 Five of them were foolish, and five were prudent. 3 For when the foolish took their lamps, they took no oil with them, 4 but the prudent took oil in flasks along with their lamps.
George Whitefield – (1714-1770), Methodist evangelist
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 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.’
He was a firm Calvinist in his theology 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.
Richard Baxter – English puritan divine (1615-1691) was a prominent English churchman of the 1600s. He was a peacemaker who sought unity among Protestants, and yet he was a highly independent thinker and at the center of every major controversy in England during his lifetime.
Born in Rowton to parents who undervalued education, Baxter was largely self-taught. He eventually studied at a free school, then at royal court, where he became disgusted at what he saw as frivolity. He left to study divinity, and at age 23, he was ordained into the Church of England. Within the Anglican church, Baxter found common ground with the Puritans, a growing faction who opposed the church’s episcopacy and was itself breaking into factions. Baxter, for his part, did his best to avoid the disputes between Anglicans, Presbyterians, Congregationalists, and other denominations, even convincing local ministers to cooperate in some pastoral matters. “In necessary things, unity; in doubtful things, liberty; in all things, charity,” he was fond of saying.
The interest in cooperation was not due to a lack of conviction. On the contrary, Baxter was opinionated in his theology, which was not quite Separatist and not quite Conformist. Among his more than 200 works are long, controversial discourses on doctrine. Still, he believed society was a large family under a loving father, and in his theology, he tried to cut between the extremes. He eventually registered himself as “a mere Nonconformist” (“Nonconformist” was a technical term meaning “not Anglican”), breaking with the Church of England mainly because of the lack of power it gave parish clergy.
Baxter also found himself as a peacemaker during the English Civil Wars. He believed in monarchy, but a limited one. He served as a chaplain for the parliamentary army, but then helped to bring about the restoration of the king. Yet as a moderate, Baxter found himself the target of both extremes. He was still irritated with the episcopacy in 1660, when he was offered the bishopric of Hereford, so he declined it. As a result, he was barred from ecclesiastical office and not permitted to return to Kidderminster, nor was he allowed to preach. Between 1662 and 1688 (when James II was overthrown), he was persecuted and was imprisoned for 18 months, and he was forced to sell two extensive libraries. Still, he continued to preach: “I preached as never sure to preach again,” he wrote, “and as a dying man to dying men.”
Baxter became even better known for his prolific writing. His devotional classic The Saints’ Everlasting Rest was one of the most widely read books of the century. When asked what deviations should be permitted from the Anglican Book of Common Prayer, he created an entirely new one, called Reformed Liturgy, in two weeks. His Christian Directory contains over one million words. His autobiography and his pastoral guide, The Reformed Pastor, are still widely read today.
Puritan Jonathan Edwards Sermon – The Final Judgment
Acts 17:31 “because He has fixed a day in which He will judge the world in righteousness through a Man whom He has appointed, having furnished proof to all men by raising Him from the dead.”
Jonathan Edwards – (1703-1758), American puritan theologian and philosopher
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 wealthiest congregations in the colony. Throughout his time in Northampton his preaching brought remarkable religious revivals. Jonathan Edwards was a key figure in what has come to be called the First Great Awakening of the 1730s and 1740s.
Yet, tensions flamed as Edwards would not continue his grandfather’s practice of open communion. Stoddard, his grandfather, believed that communion was a “converting ordinance.” Surrounding congregations had been convinced of this, and as Edwards became more convinced that this was harmful, his public disagreement with the idea caused his dismissal in 1750.
Edwards then moved to Stockbridge, Massachusetts, then a frontier settlement, where he ministered to a small congregation and served as missionary to the Housatonic Indians. There, having more time for study and writing, he completed his celebrated work, The Freedom of the Will (1754).
Edwards was elected president of the College of New Jersey (later Princeton University) in early 1758. He was a popular choice, for he had been a friend of the College since its inception and was the most eminent American philosopher-theologian of his time. On March 22, 1758, he died of fever at the age of fifty-four following experimental inoculation for smallpox and was buried in the President’s Lot in the Princeton cemetery beside his son-in-law, Aaron Burr.
Revelation 22:14 Blessed are they that do his commandments, that they may have right to the tree of life
These addresses on Obedience are issued with the very fervent prayer that it may please our gracious Father to use them for the instruction and strengthening of the young men and women, on whose obedience and devotion so much depends for the Church and the world. To all of them who read this I send my loving greeting. The God of all grace bless them abundantly!
It often happens after a Conference, or even after writing a book, that it is as if one only then begins to see the meaning and importance of the truth with which one has been occupied. So I do indeed feel as if I had utterly failed in grasping or expounding the spiritual character, the altogether indispensable necessity, the divine and actual possibility, the inconceivable blessedness of a life of true and entire obedience to our Father in heaven. Let me, therefore, just in a few sentences gather up the main points which have come home to myself with special power, and ask every reader at starting to take note of them as
SOME OF THE CHIEF LESSONS to be learnt in Christ’s school of obedience.
The Father in heaven asks, and requires, and actually expects, that every child of His yield Him wholehearted and entire obedience, day by day, and all the day.
To enable His child to do this, He has made a most abundant and altogether sufficient provision in the promise of the New Covenant, and in the gift of His Son and Spirit.
This provision can alone, but can most certainly, be enjoyed, and these promises fulfilled, in the soul that gives itself up to a life in the abiding communion with the Three-One God, so that His presence and power work in it all the day.
The very entrance into this life demands the vow of absolute obedience, or the surrender of the whole being, to be, think, speak, do, every moment, nothing but what is according to the will of God, and wellpleasing to Him.
If these things be indeed true, it is not enough to assent to them: we need the Holy Spirit to give us such a vision of their glory and divine power, and the demand they make on our immediate and unconditional submission, that there may be no rest till we accept all that God is willing to do for us.
Let us all pray that God may, by the light of His Spirit, so show His loving and almighty will concerning us, that it may be impossible for us to be disobedient to the heavenly vision.
Andrew Murray.
Wellington, 9th August, 1898.
Andrew Murray – (1828-1917), South-African Dutch Reformed leader, author of devotional writings
Murray was Born in Cape Town, South Africa, Murray became a noted missionary leader. His father was a Scottish Presbyterian serving the Dutch Reformed Church of South Africa, and his mother had connections with both French Huguenots and German Lutherans. This background to some extent explains his ecumenical spirit. He was educated at Aberdeen University, Scotland, and at Utrecht University in the Netherlands. After ordination in 1848 he served pastorates at Bloemfontein, Worcester, Cape Town, and Wellington. He helped to found what are now the University College of the Orange Free State and the Stellenbosch Seminary He served as Moderator of the Cape Synod of the Dutch Reformed Church and was president of both the YMCA (1865) and the South Africa General Mission (1888-1917), now the Africa Evangelical Fellowship.
He was one of the chief promoters of the call to missions in South Africa. This led to the Dutch Reformed Church missions to blacks in the Transvaal and Malawi. Apart from his evangelistic tours in South Africa, he spoke at the Keswick and Northfield Conventions in 1895, making a great impression. upon his British and American audiences. For his contribution to world missions he was given an honorary doctorate by the universities of Aberdeen (1898) and Cape of Good Hope(1907).
Murray is best known today for his devotional writings, which place great emphasis on the need for a rich, personal devotional life. Many of his 240 publications explain in how he saw this devotion and its outworking in the life of the Christian. Several of his books have become devotional classics. Among these are Abide in Christ, Absolute Surrender, With Christ in the School of Prayer, The Spirit of Christ and Waiting on God.
A large video collection of classic hymns, contemporary Praise and Worship songs, and the works (audio books, devotional readings, and sermons) of men greatly used of God, such as: Charles Spurgeon, Jonathan Edwards, A.W. Tozer, A.W. Pink, John Owen, Oswald Chambers, Andrew Murray, E.M. Bounds, John Bunyan, George Whitefield, and many more, covering topics on many aspects of the Christian life. May your time spent here be blessed.
http://vid.io/x3F
J. C. Ryle – The Passion: Trial and Crucifixion of Jesus (Christian audiobook)
J. C. Ryle – (1816-1900), first Anglican bishop of Liverpool
John Charles Ryle was born at Macclesfield and was educated at Eton and at Christ Church, Oxford. He was a fine athlete who rowed and played Cricket for Oxford, where he took a first class degree in Greats and was offered a college fellowship (teaching position) which he declined. The son of a wealthy banker, he was destined for a career in politics before answering a call to ordained ministry.
He was spiritually awakened in 1838 while hearing Ephesians 2 read in church. He was ordained by Bishop Sumner at Winchester in 1842. After holding a curacy at Exbury in Hampshire, he became rector of St Thomas’s, Winchester (1843), rector of Helmingham, Suffolk (1844), vicar of Stradbroke (1861), honorary canon of Norwich (1872), and dean of Salisbury (1880). In 1880, at age 64, he became the first bishop of Liverpool, at the recommendation of Prime Minister Benjamin Disraeli. He retired in 1900 at age 83 and died later the same year.
Ryle was a strong supporter of the evangelical school and a critic of Ritualism. Among his longer works are Christian Leaders of the Eighteenth Century (1869), Expository Thoughts on the Gospels (7 vols, 1856-69) and Principles for Churchmen (1884).
My name is Rich Moore. I am a Christian singer, guitarist, and songwriter. This is my Facebook page, which features my original Bible-based contemporary praise and worship songs. May those who might listen to my music find it a great blessing, to the glory of the Lord Jesus Christ.
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