Chapter 2: A Life of Singular Devotion
Whitefield was the greatest English preacher of all time.…His influence in England, his influence in Wales, his influence in Scotland, and his influence in America, in particular, is beyond calculation.1
—Martyn Lloyd-Jones
Any understanding of the evangelistic zeal of George Whitefield must begin with a careful consideration of his personal piety. Even a cursory investigation into his life and ministry reveals a man dominated by a singular devotion to the Lord Jesus Christ. Granted, few spiritual leaders have been endowed with such enormous preaching abilities as this gifted servant. But the reasons for Whitefield’s grand success in preaching lay far deeper than his unmatched powers in the pulpit. Greater than his thundering voice was his towering affection for the glory of God. His unparalleled effectiveness as an evangelist cannot be grasped until one sees the depth of his close communion with the Lord.
Observing this Godward passion, J. C. Ryle described Whitefield as “a man of remarkable disinterestedness, and singleness of eye. He seemed to live only for two objects—the glory of God and the salvation of souls.”2 Whitefield’s worldwide evangelistic ministry poured forth from his heartfelt pursuit of the glory of God. He was consumed with a fervent desire to know God Himself, which ignited a contagious fire within his soul to lead others to a saving knowledge of Christ.
Whitefield was, as Lloyd-Jones identified, “a pietist, that is, one who saw practical personal devotion to the Father and the Son through the Spirit as always the Christian’s top priority.”3 Mark Noll explains, “Pietists are serious about holy living and expend every effort to follow God’s law.”4 To this end, Whitefield earnestly prayed, “God give me a deep humility, a well-guided zeal, a burning love and a single eye, and then let men or devils do their worst!”5
In his definitive biography of Whitefield, E. A. Johnston noted, “What Whitefield preached he really believed. And more than that, what he preached, he lived.”6 The message Whitefield proclaimed poured out of a burning and fervent heart for his Master. Simply put, the messenger and his message were one. There was no false dichotomy between his personal life and public ministry, no firewall separating the two. Rather, his preaching contained the burning passions and deep convictions of his own spiritual journey. Out of his heartfelt allegiance to God and Christ, Whitefield rose to proclaim the unsearchable riches of the gospel.
Lloyd-Jones further described Whitefield’s life as characterized by “a most amazing piety.”7 This genuine godliness manifested itself throughout Whitefield’s personal letters, journal entries, daily encounters, and public proclamation. There should be little doubt as to why God so unusually honored his preaching ministry. Whitefield was able to stand before men because he first kneeled before God.
In this chapter, we will probe into the heart of this remarkable figure and discover the main aspects of his supreme love for Christ. We will give careful consideration to what stoked the blazing fire of his zeal for God. We will note what drove him closer and closer into deeper fellowship with his Lord. The following pages will provide penetrating insight into the depth of Whitefield’s intimate communion with the triune God.
Immersed in Scripture
Whitefield’s spiritual devotion was established upon his immovable commitment to the Bible. Once he was converted, the Scripture immediately became his necessary food and fueled the fire in his soul for God. The more he immersed himself in the Bible, the deeper he grew in his dedication to know God and to advance His kingdom. The flame in his soul spread quickly, setting his newly regenerated life ablaze in a relatively short period of time. Within two years, the Word transformed him from a simple student at Oxford into a powerful pulpiteer.8
Biographer Arnold Dallimore described Whitefield’s early days as a believer, when the only visible light in town would be beaming from his second-story window as he ingested the truths of Holy Writ. Dallimore writes, “We can visualize him at five in the morning in his room over Harris’s bookstore. He is on his knees with his Bible, his Greek New Testament, and a volume of Matthew Henry spread before him.”9 With books open before his willing heart, Whitefield gazes back and forth from the English Bible to the Greek to Matthew Henry’s commentary, seeking to discern and digest Scripture’s divine truths.
Reflecting upon these early days in Christ, Whitefield recalled, “I began to read the Holy Scriptures upon my knees.…This proved meat indeed and drink indeed to my soul. I daily received fresh light and power from above.”10 As one who has gone without food devours meat, he described how the Scripture became his “soul’s delight.”11 Whitefield confessed how his daily devotion to the Scripture became like fire upon the altar of his soul, fueling his love for Christ.12
After reading the text, young Whitefield prayed over “‘every line and every word’ in both the English and Greek, feasting his mind and his heart upon it till its essential meaning became a part of his very person.”13 Whitefield devoured the words and truths of Scripture like a feast spread before his hungry soul. Little did he realize at the time that God would use his newly kindled heart as a torch whose fire would engulf two continents. As the candle flame flickered in that second-story window, Whitefield was being prepared to be loosed upon the world with the good news of Jesus Christ. His private acquaintance with the Word is most clearly seen in the scriptural vocabulary of his preaching. He readily used biblical metaphors, drew biblical analogies, and illustrated biblical truths with other biblical passages. Cross-references in Scripture flowed freely from his lips as he prayed that the Holy Spirit would sear the truth upon souls in need of divine grace.
The Word of God became so all-consuming in Whitefield’s daily life that he confessed to having little time to read anything else: “I got more true knowledge from reading the Book of God in one month, than I could ever have acquired from all the writings of men.”14 He was deeply troubled by those who viewed the Scripture as an antiquated book of irrelevant writings. In a day when many evangelicals spent considerable time reading secular philosophy, rhetoric, and logic, Whitefield devoured the divine revelation. He grieved over the eclipse of Scripture in his generation, boldly asserting, “If we once get above our Bibles and cease making the written Word of God our sole rule both as to faith and practice, we shall soon lie open to all manner of delusion and be in great danger of making shipwreck of faith and a good conscience.”15 Whitefield resolved that nothing would displace the preeminence of Scripture in his life.
As Whitefield lived for Christ, the Word of God became the ruling authority over his life. It marked the trail upon which he constantly discovered beautiful vistas of redemption, sacrifice, love, and joy. The Scripture caused him to love God yet more. “Study to know Him more and more, for the more you know, the more you will love Him,”16 he said. Whitefield desired to become more like his Lord with every word he read, and he was forged and formed upon the anvil of Scripture. His great devotion to Scripture became God’s descending communion with him.
Saturated with Prayer
Moreover, Whitefield was devoted to God in earnest prayer. Through time spent on his knees, his heart for God was further deepened and developed. The real secret of his public ministry was not found primarily in his vivid vocabulary, dramatic skills, or Oxford education. The true source of power in his preaching lay far deeper. It was discovered behind closed doors in time alone with God. He urged, “Be much in secret prayer. Converse less with man, and more with God.”17 Whitefield poured out his heart to God in prayer, and he was effectively used before men.
Biographer Robert Philip identified Whitefield’s prayer life as a main source of his spiritual success: “The grand secret of Whitefield’s power was, as we have seen and felt, his devotional spirit. Had he been less prayerful, he would have been less powerful.”18 Whitefield was much for God because he was much with Him. From the moment Christ dawned in his heart, Whitefield was absorbed in intimate prayer. He knew a servant could not fulfill his assignment without a regular audience with his Master. As a new convert he remarked, “I would be so overpowered with a sense of God’s Infinite Majesty that I would be compelled to throw myself on the ground and offer my soul as a blank in his hands, to write on it what he pleased.”19 Like Isaiah, Ezekiel, or John, who found themselves prostrate before the infinite majesty of God, Whitefield knew he would be useful in God’s kingdom to the extent that he assumed such a lowly posture.
Far from viewing prayer as empty drudgery, Whitefield saw it as sheer delight. It was a private encounter with God. With the veil drawn back from the Holy of Holies, he entered in order to fellowship with his Father. Recounting one particular season in prayer, he said, “Oh, what sweet communion had I daily vouchsafed with God in prayer.…How often have I been carried out beyond myself when sweetly meditating in the fields! How assuredly have I felt that Christ dwelt in me and I in Him!”20 In reality, the entire world was his prayer closet, wherever his preaching took him. Whether aboard a ship, riding on horseback through fields, or standing atop a wooden barrel for a pulpit, Whitefield maintained constant contact with the throne of grace.
Whitefield understood that prayer was a necessary spiritual discipline for the grounding and growth of his soul. Whitefield’s diary begins with a list of criteria he regularly used as a basis of examining himself and his actions. This list is as follows:
Have I,
Prayer is mentioned in six of these fifteen maxims, more than any other spiritual discipline. Here, the importance Whitefield placed upon prayer can be clearly seen. He saw time alone with God as the catalyst that brings “God and man together.” He explained, “It raises man up to God, and brings God down to man.”22 Consequently, he spent prolonged seasons in prayer: “Once we spent a whole night in prayer and praise; and many a time, at midnight and at one in the morning, after I have been wearied almost to death in preaching, writing and conversation, and going from place to place, God imparted new life to my soul, and enabled me to intercede with Him for an hour and a half and two hours together.”23 Whitefield viewed prayer as a fountain of refreshing water for his parched soul. The more he prayed, the more powerfully he preached and the more sinners were converted to Christ.
To this end, Whitefield exhorted others, “Be much in secret, set prayer. When you are about the common business of life, be much in prayer.”24 He was insistent that our infinite God is acutely aware of the pleas of even the poorest and weariest souls. Whitefield testified, “He is a prayer-hearing God”25 and believed that prayer “is one of the most noble parts of the believer’s spiritual armour.”26 His firm confidence in God who heard his prayers brought him, repeatedly, into the inner sanctum where the angels continually cry, “Holy, holy, holy.” Herein lies the true source of power behind such mighty preaching.
Focused on Christ
Further, Whitefield’s devotion meant he maintained a singular focus upon Jesus Christ. There can be no understanding of what drove Whitefield apart from recognizing his fixed gaze upon Christ. Lloyd-Jones remarked, “No man ever knew more of the love of Christ than this man. It sometimes overwhelmed him and almost crushed him physically. He would be bathed in tears because of it.”27 This intense focus upon Christ was the dominant note of his extraordinary life and ministry. Concerning his myopic gaze upon the Lord, Whitefield insisted, “One thing is needful.”28 Jesus Christ was everything—his Master, message, and motivation.
Stephen Mansfield described this obsessive fixation that Whitefield had with his Savior when he wrote:
His one true love was always the person of Jesus. The
risen Christ was the fixed star of his life’s voyage, the
sole object of his affections. It was for Jesus for whom
he lived, Jesus whom he sought to please, and Jesus
in whom he hoped to find his rest.…Indeed, as
Whitefield understood, passion for Jesus is the personal renewal from which greater revivals spring.29
The magnifying lens through which Whitefield saw Christ was Scripture. He maintained, “Look, therefore, always for Christ in the Scripture. He is the treasure hid in the field, both of the Old and New Testaments. In the Old you will find Him under prophecies, types, sacrifices, and shadows; in the New, manifested in the flesh, to become a propitiation for our sins as a priest, and as a prophet to reveal the whole will of his heavenly Father.”30 Every stone in Scripture, he believed, must be overturned in search of Christ.
The Old Testament served as a dark glass through which Whitefield beheld Christ in part, while the New Testament reveals Him in His fullness. Whitefield implored his listeners to always keep Christ in view when studying the Scriptures and to use each verse as a vehicle to bring them closer to the Messiah.31 He was convinced that the written Word should always lead to a deeper experience of the living Word, Jesus Christ.
Above all, Whitefield’s desire was to know Jesus Christ. He stated, “We can preach the Gospel of Christ no further than we have experienced the power of it in our own hearts.”32 Since Christ is the core of the gospel, Whitefield believed he must have a strong devotion to Him in order to be effective in preaching Him. A preacher will proclaim Christ in demonstration of power as he is personally acquainted with Him. He wanted a “felt Christ.” By this, Whitefield meant that he must have an experiential knowledge of Christ by which he would grow closer in his personal walk with the Lord. Countless eyewitnesses testified of being fearful during his preaching because of the solemn realization that they had been in the presence of Christ.
Therefore, Whitefield encouraged his hearers to “live near to Christ.…Hunger and thirst daily after the righteousness of Christ.”33 There could be no substitute, no shortcut, no detour in this spiritual journey to Christhkeness. He asserted, “I wish all names among the saints of God were swallowed up in that one word Christian. I long for professors to leave off placing religion in saying, ‘I am a Churchman,’ ‘I am a Dissenter.’ My language to such is, ‘Are you of Christ? If so, I love you with all my heart.’”34
Is it any wonder that Whitefield’s preaching was continually pointing people to Jesus Christ? His focus must be their focus, which necessitated that they be looking to Christ.
Cloaked in Humility
In addition, Whitefield’s piety was evidenced in his remarkable humility. No one can read about this gifted evangelist’s life without being impressed by his modesty. Throughout his ministry, Whitefield never lost sight of the fact that he was a wretched sinner saved by grace. He was, in the words of Lloyd-Jones, “a most humble man.”35 J. C. Ryle adds, “Certainly, there was no more humble man.”36 Still, Whitefield repeatedly confessed, “I am less than the least of all saints, I am the chief of sinners.”37 He viewed himself as “less than the least of all.”38 Despite attaining celebrity status, this preeminent evangelist remained possessed with a lowly state of mind.
John Gillies, an early biographer of Whitefield, noted that he possessed “the deepest humility and self-abasement.”39 This gifted preacher would not allow a Christian institution to be named after him. Neither would he allow any movement to bear his name. He never sought the limelight or applause. To the contrary, Whitefield pursued the honor of Jesus Christ in the salvation of lost souls. He never forgot that he was a mere servant enlisted into the service of his Master. This sober realization created within him a “humble, thankful, and resigned heart.”40 Another Whitefield biographer, Arnold Dallimore, concurred, “He turned from the place of prominence and became as he said, ‘simply the servant of all.’”41 Concerning such modesty, Ryle agreed, “Again and again, in the very zenith of his popularity, we find him speaking of himself and his works in the lowhest of terms.”42
Whitefield knew a self-absorbed life would cripple his evangelistic efforts. He understood that any self-obsession would render him ineffective for God’s wider purposes. After self-examination he lamented, “O this self-love, this self-will! It is the devil of devils. Lord Jesus, may thy blessed Spirit purge it out of all our hearts!”43 As he gazed inward, he observed his own heart, prone to pride, self-love, and “all manner of corruption.”44 The more he looked upon Christ’s holiness, the more he became aware of his own sin. This self-awareness of his own spiritual poverty drove him to confess the corruption in his heart. Like a brush upon a canvas sweeping back and forth until the predetermined portrait emerges, Whitefield saw self-denial as the sanctifying motion upon his heart, creating a masterpiece of Christ-like humility.
Such meekness was further evidenced in Whitefield’s teachable spirit. He was willing to concede the error of his ways whenever he discovered he was wrong. He confessed, “Whatever errors I have been, or shall be guilty of in my ministry, I hope the Lord will show me, and give me grace to amend.”45 For example, after reviewing his published Journals, he concluded that he had unfairly criticized others. To correct this wrong, he edited a new edition, acknowledging: “In my former Journal, taking things by hearsay too much, I spoke and wrote too rashly, both of the colleges and ministers of New England; for which as I have already done, when at Boston last, from the pulpit, I take this opportunity of asking public pardon from the press. It was rash and uncharitable, and, though well meant, I fear did hurt.”46 Of these wrongs, Whitefield repented publicly and asked for forgiveness from all offended parties:
In how many things have I judged and acted wrong.
I have been too rash and hasty in giving characters,
both of places and persons. Being fond of scripture
language, I have often used a style too apostolical, and
at the same time I have been too bitter in my zeal.
Wild-fire has been mixed with it, and I find that I
frequently wrote and spoke in my own spirit, when I
thought I was writing and speaking by the assistance
of the Spirit of God.47
This self-abasing meekness was also seen in the salutations he wrote at the end of his letters. He would often sign: “Your unworthy friend, brother, and servant in our dear Lord’s vineyard,”48 “Your very humble servant, in our dear Lord Jesus,”49 or, “Your most affectionate, though unworthy brother.”50 Such self-denial was also heard from his lips, as he repeatedly exclaimed, “Let the name of George Whitefield perish so long as Christ is exalted.”51 It was never his desire to have the name Whitefield exalted. The more he beheld Christ, the more he realized Christ must increase, and he must decrease (John 3:30).
But perhaps the supreme example of Whitefield’s humility concerned his theological differences and strained relationships with the Wesley brothers. For the sake of peace, he chose to resign his leadership role in the Methodist movement, which he had helped to start. He assumed a lesser place, even to the point of appearing as John Wesley’s “assistant.” A self-deprecating man, Whitefield was willing to submit to those outside his own theological convictions.52 The inner heart cry of Whitefield remained, “God, give me a deep humility.”53 This was a prayer that God chose to answer. As Whitefield humbled himself before God, he became the chief catalyst in launching the trans-Atlantic revivals of the eighteenth century.
Striving for Holiness
Finally, Whitefield’s godliness was witnessed in his constant pursuit of personal holiness. As he read the Bible and communed with God, he grew spiritually as the divine work of sanctification was being performed in him. His self-abasing spirit exposed his sin and gave a keen awareness of his need for moral purity. Holiness was the goal of his spiritual disciplines. J. C. Ryle noted that of all the preachers of the eighteenth century, Whitefield was “one of its most saintly characters, if not the sainthest of all.”54 So godly was he, there was never a legitimate scandal that surrounded his personal life. He remained free from any accusation that could be raised against his inward character or outward conduct.
In the midst of his demanding ministry, Whitefield urged others to intercede for his advance in godliness. He implored his followers, “Let none of my friends cry to such a sluggish, lukewarm, unprofitable worm, ‘Spare thyself.’ Rather spur me on, I pray you, with an ‘Awake, thou sleeper, and begin to do something for thy God.’”55 No matter how dedicated he was to God, he was convinced he must be more so, regardless of the personal price he must pay. The more he recognized his need for greater holiness, the more he entreated his supporters to pray for this growth in grace.
For his holiness to deepen, Whitefield understood that he must be continuously turning away from sin. He defined such repentance as “hatred of sin.” He claimed, “It is not just confessing yourselves to be sinners, it is not knowing your condition to be sad and deplorable, so long as you continue in your sins; your care and endeavours should be, to get the heart thoroughly affected, therewith, that you may feel yourselves to be lost and undone creatures.…Resolve to leave all thy sinful lusts and pleasures.”56 Holiness cannot be obtained, he maintained, as long as one clings to sin. Whitefield, therefore, knew that he must be constantly striving to separate himself from sin.
Whitefield contended that repentance breaks the dam of sin, which withholds the fullness of God’s grace from flowing into his life. He declared, “Abhor thy old sinful course of life, and serve God in holiness and righteousness all the remaining part of life. If you lament and bewail past sins, and do not forsake them, your repentance is in vain, you are mocking of God, and deceiving your own soul; you must put off the old man with his deeds, before you can put on the new man, Christ Jesus.”57 Whitefield’s own repentance would transform his heart from being lifeless and lukewarm to being vibrant and fervent for God. If he was to preach with power, Whitefield knew such integrity and purity must be present within him.
Throughout his Christian walk, Whitefield recognized holiness as a progressive transformation from one degree of glory to another (2 Cor. 3:18). Moral perfection, he contended, was not ultimately attainable until he entered the heavenly realm. This understanding was diametrically opposed to the perfectionism taught by the Wesleys, who asserted that a believer could cease sinning. Whitefield countered that perfect holiness could never be fully realized upon this earth. His sanctification was a continual process, realized through the spiritual disciplines of Bible study and prayer. These pursuits, in turn, produced humility and holiness within him.
From the effectual calling of the Spirit in salvation to his final breath upon this earth, Whitefield diligently sought personal holiness throughout his life and ministry. Is it any wonder that God chose to use such a holy vessel in the preaching of His Word?
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Throughout the centuries, few Christian leaders have displayed greater spirituality as did this “Grand Itinerant.” As we peel back the layers of George Whitefield and peer into his soul, we discover the true source of his spiritual power. Behind his revivalistic preaching was a burning zeal for the Lord. The embers of his intense spirit glowed red hot for God, resulting in a preaching ministry that was energized with supernatural power.
Such heart devotion to God dominated Whitefield’s life. This remarkable passion for godliness animated his preaching, in unprecedented fashion, on both sides of the Atlantic. Baring his soul, he repeatedly presented himself to God as a living and holy sacrifice:
I give to Him my soul and body to be disposed and
worn out in His labours as He shall think meet. I do
hence resolve, by His assistance…to lead a stricter
life than ever, to give my self to prayer and the study
of the Scriptures.…God give me my health, if it be
His blessed will…I give myself wholly to Him.58
This was the heart cry of a man wholly given to God. The depth of Whitefield’s spirituality made room for the broad expanse of his preaching of the gospel. He stated: “I always observed, as my inward strength increased, so my outward sphere of action increased proportionately.”59 This direct corollary between his personal spirituality and his public ministry must be acknowledged. In the chapters ahead, we will note how this inward piety of Whitefield informed his preaching, with history-altering effects.
May Whitefield serve as an example to a new generation of soldiers in the army of Christ to become more immersed in Scripture, saturated with prayer, focused on Christ, cloaked in humility, and striving for holiness. May God give His church such sanctified servants.