Inspirational Quotes by G. Campbell Morgan
“Waiting for God is not laziness. Waiting for God is not the abandonment of effort. Waiting for God means, first, activity under command; second, readiness for any new command that may come; third, the ability to do nothing until the command is given.”
“The Scripture can only be read intelligently by inspired men and women. The value we get from our reading is in direct proportion to the measure in which we are filled with God's Spirit. We also need a regular systematic study of the Scriptures. We cannot maintain our spiritual life without it any more than we can maintain our physical bodies without proper nourishment. We also need to let what we study become a vital part of our daily lives. Take it to the store, the office, the school room, etc. Take it, and apply it wherever you go.”
topics: biography
“Organized Christianity that fails to make a disturbance is dead.”
“What we need is a fresh vision of the Cross. And may that mighty, all-embracing love of His be no longer a fitful, wavering influence in our lives, but the ruling passion of our souls.”
“I have found what I believe to be the highest kind of Christianity. I want to give my life, God helping me, to lead others, many others, to find it. Many have found it already, thank God, and they are doing what I am doing, in a large or little way, as God gives them light. And that is all there is to the revival, and all there is to me, my friend.”
“for Roberts talks chiefly of God’s love and of the great joy of living in obedience to that love.”
“Evan Roberts speaks: “Let us see what God’s Spirit will do for us in a quiet meeting. It did wonderful things at Lougher when no one sung or spoke.” A few moments later all are kneeling in five minutes of silent prayer. The crowded room is still except for quick gasps of sobbing breath from those who are deeply moved. Here and there a half audible voice is mumbling inarticulate prayer. Deeper yet grows time silence and more impressive. Wrinkled faces are upturned, and unseeing eyes look upward. Heads are bowed in folded hands. Shoulders are convulsed with emotion, and lips are moving from which no sound comes. Still the preacher gives no sign. Gradually a single low voice is heard in all parts of the chapel, singing sweetly the hymn, “Have you seen Him?” in Welsh. For an instant there is time stillness of listening with bated breath; then slowly other voices join in singing until the building rings with thrilling melody. It is as if they have burst from prayer into song. And this is a scene of the revival which so respected a paper as the Lancet, evidently without investigating it except through time reports of the sensational papers and its own prejudice, calls “a debauch of emotionalism,” “a hysterical outburst,” marked with “scenes of disorder.”
“Personally, I think I have never met a man who appealed to me as being so completely consecrated to his cause as this young man of twenty-six years, trained in the colliery and at the “smithy.” When one thinks of it, no young man of his years and native environment could have endured against so strong a tide of personal success unless he had an enduring grip upon mighty moorings.”
“The vision is passing out into virtue, and men are paying their debts, and abandoning the public-house, and treating their horses well. Oh, my masters! Did you say the next Revival would be ethical? It is that, because it is spiritual, and you will never get an ethical revival except in this way.”
“Begin to try and teach along that line; instead of treating our congregations as congregations to be instructed ever in holy things, treat them as men and women that are to be persuaded to holy things, and consecration, and Jesus Christ.”
“I have tried to talk out of the tremendous sense that God is abroad, and I talk out of the desire that I cannot express—that somewhere, some when, somehow, He may put out his hand, and shake this city for the salvation of men.”
“Why should I teach when the Spirit is teaching? What need have these people to be told that they are sinners? What they need is salvation. Do they not know it? It is not knowledge that they lack, but decision—action. And why should I control the meetings? The meetings control themselves, or rather the Spirit that is in them controls them.”
“But one night, after I had been in great distress praying about this, I went to sleep, and at one o’clock in the morning suddenly I was waked up out of my sleep, and I found myself with unspeakable joy and awe in the very presence of the Almighty God. And for the space of four hours I was privileged to speak face to face with Him as a man speaks face to face with a friend. At five o’clock it seemed to me as if I again returned to earth.”
“The Triunity shown in the Bible manifestly presents a vast and adequate reason for the triune structure of the physical universe. For the reason ought to be in God. The universe ought to reflect God, its Maker and Ground. That should be the reason for the general character of the universe. The structure of the universe ought to reflect the structure or being of God. Any theist will agree with this. Such Triunity of Father, Son and Holy Spirit in God presents therefore an adequate original and reason for the exactly similar triunity in the fabric of space, matter and time. Whether one accepts that Triunity or not, one must admit that, in view of the exact likeness, it does present an adequate original for the universal triunity. It gives as a reason for the universal triunity simply this, that the universe mirrors its Creator. It means that the universe is essentially like its God. It declares that the creation reflects the Creator.”
“The story of the very first outbreak of the Revival traces it to the trembling utterance of a poor Welsh girl, who, at a meeting in a Cardigan village, was the first to rise and testify. “If no one else will, then I must say that I love the Lord Jesus Christ with all my heart.”
“There are no advertisements, no brass bands, no posters, no huge tents.”
“There was absolutely nothing wild, violent, hysterical, unless it be hysterical for the laboring breast to heave with sobbing that cannot be repressed, and the throat to choke with emotion as a sense of the awful horror and shame of a wasted life suddenly bursts upon the soul.”
“I have called Evan Roberts the so-called boy preacher, because he is neither a boy nor a preacher. He is a tall, graceful, good-looking young man of twenty-six, with a pleading eye and a most winsome smile. If he is a boy, he is a six-foot boy, and six-footers are usually past their boyhood. As he is not a boy, neither is he a preacher. he talks simply, unaffectedly, earnestly now and then, but he makes no sermons, and preaching is emphatically not the note of this Revival in the west. If it has been by the foolishness of preaching that men have been saved heretofore, that agency seems as if it were destined to take a back seat in the present movement.”
“Gather up these four results. Christians are not orphans, and therefore not desolate. Peace is theirs—peace which Christ gives, as the world cannot give, through the ministry of a Person ever present. In the strength of that peace they become His witnesses, because they have a perpetual vision of the Lord.”
“Fair are the flowers and the children, but their subtle suggestion is fairer. Rare is the rose-burst of dawn, but the secret that clasps it is rarer; Sweet is the exultance of song, but the strain that precedes it is sweeter; And never was poem yet writ, but the meaning outmaster'd the metre. Never a daisy that grows, but a mystery guideth the growing; Never a river that flows, but a majesty sceptres the flowing; Never a Shakespeare that soar'd, but a stronger than he did enfold him, Nor ever a prophet foretells, but a mightier seer hath foretold him. Back of the canvas that throbs, the painter is hinted and hidden; Into the statue that breathes, the soul of the sculptor is bidden; Under the joy that is felt, lie the infinite issues of feeling; Crowning the glory reveal'd. is the glory that crowns the revealing. Great are the symbols of being, but that which is symboll'd is greater; Vast the create and beheld, but vaster the inward Creator; Back of the sound broods the silence, back of the gift stands the giving; Back of the hand that receives, thrill the sensitive nerves of receiving. Space is as nothing to Spirit, the deed is outdone by the doing; The heart of the wooer is warm, but warmer the heart of the wooing; And up from the pits where these shiver, and up from the heights where those shine, Twin voices and shadows swim starward, and the essence of life is Divine. RICHARD REALF”
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G. Campbell Morgan (1863 - 1945)
Was a British evangelist, preacher and a leading Bible scholar. A contemporary of Rodney "Gipsy" Smith, Morgan was the pastor of Westminster Chapel in London from 1904 to 1919, and from 1933 to 1943.In 1896 D. L. Moody invited him to lecture to the students at the Moody Bible Institute. This was the first of his 54 crossings of the Atlantic to preach and teach. After the death of Moody in 1899 Morgan assumed the position of director of the Northfield Bible Conference. He was ordained by the Congregationalists in London, and given a Doctor of Divinity degree by the Chicago Theological Seminary in 1902.[1] After five successful years in this capacity, he returned to England in 1904 and became pastor of Westminster Chapel in London. During two years of this ministry he was President of Cheshunt College in Cambridge.[2] His preaching and weekly Friday night Bible classes were attended by thousands. In 1910 Morgan contributed an essay entitled The Purposes of the Incarnation to the first volume of The Fundamentals, 90 essays which are widely considered to be the foundation of the modern Fundamentalist movement. Leaving Westminster Chapel in 1919, he once again returned to the United States, where he conducted an itinerant preaching/teaching ministry for 14 years. Finally, in 1933, he returned to England, where he again became pastor of Westminster Chapel and remained there until his retirement in 1943. He was instrumental in bringing Martyn Lloyd-Jones to Westminster in 1939 to share the pulpit and become his successor. Morgan was a friend of F. B. Meyer, Charles Spurgeon, and many other great preachers of his day.
George Campbell Morgan was born in Tetbury, England, the son of a Baptist minister. His home was one of such genuine piety that in later years he wrote: "While my father could not compel me to be a Christian, I had no choice because of what he did for me and what I saw in him."
When Campbell was 10 years old, D.L. Moody came to England for the first time, and the effect of his ministry, combined with the dedication of his parents, made such an impression on the life of young Morgan, that at the age of 13, he preached his first sermon. Two years later, he was preaching regularly in country chapels during his Sundays and holidays.
In 1886, at the age of 23, he left the teaching profession, for which he had been trained, and began devoting his full time to the ministry of the Word of God. He was ordained to the Congregational ministry in 1890, having been rejected by the Wesleyan Methodists two years before. His reputation as preacher and Bible expositor soon encompassed England and spread to the United States.
After the death of Moody in 1899, Morgan assumed the position of director of the Northfield Bible Conference. After five very successful years there, he returned to England in 1904 and became pastor of Westminster Chapel of London. His preaching and his weekly Friday night Bible classes were attended by thousands. During two years of this ministry, he was president of Cheshunt College in Cambridge.
Leaving Westminster Chapel in 1919, he once again returned to the United States, where he conducted an itinerant ministry for 14 years. Many thousands of people heard him preach in nearly every state and also in Canada. Finally, in 1933, he returned to England, where he became pastor of Westminster Chapel again and remained there until his retirement in 1943.
The most outstanding preacher that this country has heard during the past thirty years"-this was Dr. James M. Gray's estimate of Dr. G. Campbell Morgan whose ministry spanned the Atlantic and reached from the days of D. L. Moody to the era of World War II.
Born on a farm in England in 1863, he was brought up in a strict Puritanical home where he amused himself by preaching to his sisters' dolls. Although his first sermon before a responsive audience was delivered in a Wesleyan schoolroom at the age of thirteen, he was engulfed in doubt and confusion concerning his faith after preparing for the ministry.
Remembering those two chaotic years, Dr. Morgan later wrote, "The only hope for me was the Bible....I stopped reading books about the Bible and began to read the Bible itself. I saw the light and was back on the path." For seven years thereafter, his reading concerning the things of God was confined to the Word of God itself.
Ordained a minister of the Congregational Church in 1889, the young man became the leading preacher in England, holding several pastorates. Later he became widely known in the United States and Canada as a Bible conference speaker, lecturer, pastor and teacher before returning to England in 1935 to become the pastor of Westminster Congregational Church in London.
Dr. Morgan was a prolific but profound writer of books, booklets, tracts and articles. Among his best-known books are Parables of the Kingdom; the eleven volumes of the Westminster Pulpit; The Crises of the Christ; the ten-volume work, The Analysed Bible; the Triumphs of Faith series; and An Exposition of the Whole Bible.
His earthly life of testimony and ministry came to a close in May, 1945.