e-book Asahel Nettleton: Sermons from the Second Great Awakening

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Some of the technical theological ebooks are larger files. Johnston for his painstaking labor of love in amassing the most thorough biography ever written on Asahel Nettleton, whose ministry God greatly owned during the Second Great Awakening Oh, that the Spirit of God would stir us up in prayer for revival and would again thrust forth into the white, ready harvest men of such preachers who burn with passion for the salvation of the hellbound!

A biographical account of Evangelist Rolfe Barnard's life mainly drawn from his sermons and containing what Dr. Johnston has called Ten Classic Sermons. It will cause you to worship the Triune God for His omnipotent power in saving sinners and rejoice in His eternal love, sovereign grace, and infinite mercy. Such men will call our churches back to New Testament Christianity, where weeping over and boldly witnessing to sinners is seen again as one of the primary ways of glorifying God as a result of having Biblically worshipped the Triune God. George Whitefield: A Definitive Biography 2-volume set.

These two volumes are packed with new information discovered about Whitefield and contain 48 photographs relating to Whitefield. Sermons for Revival. Hearers felt God's power so strongly that their muscles quivered. They waited in "tremendous throes" like a "dying giant or broken down with an "earthquake shock". Sometimes the fallen lay "groaning on the ground for fifteen minutes or half an hour after the fight was done!

Sermons from the Second Great Awakening (Nettleton)

A third mark of the revival was the tremendous hunger for God's word. The town of Hilo swelled to ten times its original size growing from 1, people to 10, This was due to people moving in from outlining areas so they could attend church and hear God's word. Titus Coan first saw this hunger manifested in his tour. He describes how people would hear him speak in one town and walk over with him to the next town so they could hear another message.

Titus Coan mentions how during his tours throughout his parish he saw the following take place. He writes: "There were places along the routes where there were no houses near the trail, but where a few families were living half a mile or more inland. In such places, the few dwellers would come down to the path leading their blind, and carrying their sick and aged upon their backs, and lay them down under a tree if there was one near, or upon the naked rocks, that they might hear of a Savior. It was often affecting to see those withered and trembling hands reached out to grasp the hand of the teacher, and to hear the palsied, the blind, and the lame begging him to stop awhile and tell them the story of Jesus.

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People could not get enough of God's word. Wetmore tells of the style of life of the Christians due to their hunger for God's word. He writes: "It was intensely interesting in those earlier days to see Christians keep with them at home and abroad their "ai-o-ka-la" daily food , and their hymn book, and to hear them day by day repeat over and over again, whole families of them , the passage of Scripture specially designated that they might thoroughly commit it to memory as a portion of their Sabbath school exercises, and their strive to learn its meaning and the lesson it taught.

Coan, because of the hunger for God's word, would send out church members from Hilo two by two to preach, throughout his parish. One final item that should be mentioned that helped to encourage this hunger for God's word was the printing and distributing of the Hawaiian language New Testament. In fact, Queen Kaahumanu was given the first copy of the Hawaiian New Testament on her death bed in This availability of God's word in the language of the people and the fact a large number of people had learned to read helped to foster a hunger to understand what the scriptures meant and how it applied to one's life.

The generosity of the people was a fascinating mark of the revival. Titus Coan remembered how although extremely poor his people did not want to come to church empty handed. He writes, "Among their humble gifts, you will see one bring a bunch of hemp, another a pile of wood for fuel, a mat, a tappa, a male, a little salt, a fish, a fowl, a taro, a potato, a cabbage, a little arrowroot, a few ears of corn, a few eggs.

The old and feeble and children who have nothing else to give, gather grass wherewith to cover and enrich the soil. Each give according to his ability and shuns to approach empty-handed. The giving was not just in things, but in time and talent. This was especially seen in the building of the churches. The building of the church whether it was a timber thatched with grass or structures made of stone or coral, the task was undertaken willingly and joyously.

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The amount of work done for the building of a single structure was incredible. If it was a wood structure, the men who had axes went to the mountains and cut down trees then transported the logs by hand to the building site.

This would need hundreds of people to complete the task, both men and women. Others wove mats for the floor or thatched the roof from grass and reeds they had been collecting. The task was even greater when it came to stone constructed churches. However, their giving was more than simply their time or resources, they gave of themselves to the work of the gospel.

During the awakening it was not unusual to see people bringing others to the meetings with them. Some of them were blind or lame, elderly or the infirm. Their concern for others to hear the word, motivated them to reach out and bring people to worship with them.

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Throughout this revival there was one reoccurring theme, that the Great Awakening was a sovereign work of the Holy Spirit. Everyone who wrote about the revival saw that it was the Holy Spirit that caused the people to pray, to share their faith, to hunger for God's word, to repent of sin, and to give. The missionaries saw their powerful preaching of the gospel as a unique work of the Holy Spirit.

Bishop recalls as a youngster, the impression made upon him on one Sunday morning at the beginning of the revival. His father was preaching, but not like he had done before. It, was Prophetically powerful. He writes about his father's preaching: "He was usually colloquial in his preaching, without special impressiveness of manner. On this occasion, he seemed to be another man, flaming with the power of the Spirit. I had at that time learned only a few words of Hawaiian being sedulously kept from doing so.

But, I remember the impassioned emphasis with which the preacher said 'U'oki! He was manifestly another man, with a divine power inspiring him. I think that this was a common experience of the missionaries. The Spirit's work was not only seen in the preaching, but even through unusual demonstrations of power.

One interesting example is what happened during one of Titus Coan's meetings. He writes: "A young man came once into our meeting to make sport slyly. Trying to make the young men around him laugh during prayer, he fell as senseless as a log upon the ground and was carried out of the house. It was sometime before his consciousness would be restored. He became sober, confessed his sins, and in due time united with the church.

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There was an awesome reverence for what the Holy Spirit was doing. Titus Coan mentions how his wife "who's soul was melted with love and longing for the weeping natives, felt that to doubt it was the work of the Spirit, was to grieve the Holy Spirit and to provoke him to depart from us. For all involved in this Great Awakening, it was clear that God had demonstrated in their midst the reality of Zechariah "Not by might, nor by power, but by my Spirit says the Lord of Hosts. The revival made a major impact on the nation and the Pacific. As to the nation, Hawaii became known as a Christian nation.

In the law code of , the Christian faith was established in this statement, "The religion of the Lord Jesus Christ shall continue to be the established national religion of the Hawaiian Islands. Kamehameha III's speech was simple, but reflected the faith of the people. The Hawaiian Society of Foreign Missions was formed in , with the desire to share the gospel with other nations.

On July 15, , the first Hawaiian missionaries set sail for the Caroline Islands with a letter of greeting from King Kamehameha III to all the chiefs of the islands of the Pacific urging them to receive the missionaries kindly, and encouraged them to renounce their idols and worship the true and living God. Although the revival had a powerful effect it waned. This was due to a number of items.

First the nature of revival is that it is like a wave that breaks against the shore and draws back. There are seasons in God's working. Just as in the natural realm, there are seasons in the spiritual realm. There is a time for planting and a time of harvest. In spite of this, men of faith see the harvest when others do not.

They precipitate the harvest through their vision, and through their perseverance continue to bring people to God even though others have ceased. Titus Coan is a good example of this for although the Great Awakening had passed, he continued through his efforts to see people added to the church, even seeing the gospel thrust into the Pacific through the purchase of ships to take missionaries to other island nations.

Secondly, the revival waned not simply because of the nature of how God moved, but due to a number of other factors. Hawaii became inundated with other religious expressions. After a stormy beginning, the Catholics, under the protection of the French government, established its mission on a permanent basis in The Mormons arrived in the 's and the Episcopalians in the 's. Indeed, they noted:. The different success of the same means of grace, in different periods of the church, sufficiently shews the necessity of gracious influences to render them efficacious Our own experience and observation furnish us with many instances in which this great truth has been exemplified.

Sometimes the reading of a sermon has been the means of awakening careless sinners, when at other times the most solemn and argumentative preaching has been in vain. Sometimes we have seen a number of sinners thoroughly awakened, and brought to seek the Lord in earnest; while another number, under the very same sermon, and who seemed as open to conviction as the former, or perhaps more so, have remained secure and thoughtless, as usual.

And whence could this difference arise, but from special grace? We have seen persons struck to the heart with those doctrines which they had heard a hundred times without any effect Davies quoted in Murray p There was no difference in their activity but a difference in the activity of God.

There was no way of causing or even predicting these special graces. It was God's grace that began and carried through revival - the unmerited favour of God. As such was rare and precious. Further Murray suggests that the key to revival was not a restoration of the spiritual Gifts - this really had no place in their model - "Thus Davies and his brethren repudiated the idea In this model, an increase in love for Christ and a love for souls is more than adequate proof of revival.

Because he loves him he longs for the full enjoyment of him Because Christ is precious to him, his interests are so too, and he longs to see his kingdom flourish, and all men fired with his love. Because he loves him, he loves his ordinances; loves to hear, because it is the word of Jesus; loves to pray, because it is maintaining intercourse with Jesus; loves to sit at his table, because it is a memorial of Jesus; and loves his people because they love Jesus. Murray p The proof of revival is thus an increase in the christian fruits - grace, love and caring.