George Whitefield on the Word and the Spirit

George Whitefield preaching in 1749

During the whole period of the first Great Awakening in America and Europe the power of the Holy Spirit was an obvious feature.

A season of mighty power
The power of God was evidently touching those non-Christians who were attending the massive meetings. The power of God was also touching those who were repenting. And faithful believers were coming into a new experience of God’s love and guidance as a result of being filled with the Spirit.

Inevitably, and especially where those being influenced were new converts, this occasionally led to a lack of common sense and the usual application of wisdom.

George Whitefield, the great Evangelist of the movement was eager to provide counsel that would help those newly baptised into what appear to be essentially charismatic experiences.

Wise counsel from a man full of the Spirit
In a sermon based on Genesis 5:24 (‘And Enoch walked with God’) Whitefield, in seeking to explain how the child of God receives guidance, wrote the following:

‘In order to walk closely with God, his children must not only watch the motions of God’s providence without them, but the motions also of his blessed Spirit in their hearts.

‘As many as are the sons of God, are led by the Spirit of God’ (Romans 8:14), and give up themselves to be guided by the Holy Ghost, as a little child gives its hand to be led by a nurse or parent.

‘It is no doubt in this sense that we are to be converted, and become like little children. And though it is the quintessence of enthusiasm, to pretend to be guided by the Spirit without the written word; yet it is every Christian’s bounden duty to be guided by the Spirit in conjunction with the written word of God.

Led by the Spirit and guided by the Word
‘Watch, therefore, I pray you, O believers, the motions of God’s blessed Spirit in your souls, and always try the suggestions or impressions that you may at any time feel, by the unerring rule of God’s most holy word: and if they are not found to be agreeable to that, reject them as diabolical and delusive.

By observing this caution, you will steer a middle course between the two dangerous extremes many of this generation are in danger of running into; I mean, enthusiasm on the one hand, and…downright infidelity on the other.’
(George Whitefield, Walking with God, quoted by Iain Murray in Jonathan Edwards, Banner of Truth, p.248. The whole sermon is available here)

© 2009 Lex Loizides

God’s Abiding Presence

Jonathan Edwards

The American colonial town of Northampton (now MA), had experienced numerous seasons of spiritual excitement.

A Cycle of Harvests
Solomon Stoddard, Jonathan Edwards grandfather, had led the Northampton church from 1672 and had referred to a cycle of harvests which had brought many of its inhabitants to faith in Christ.

When Jonathan Edwards began his pastoral ministry there (beginning in 1727) he was also able to record amazing outpourings of the Holy Spirit.

George Whitefield’s visit to the town in 1740 seemed to fan into flame the longings and passions of a people hungry for the presence of God.

As Whitefield left Northampton for New York the work was continuing with great power.

‘Great attention in the town’
Edwards wrote, ‘there appeared an awakening and deep concern among some young persons who were in a Christless state…in about a month or six weeks, there was a great attention in the town, both as to the revival of professors [those already converted, or ‘professing’ faith] and the awakening of others.’ (Quoted in Jonathan Edwards, Iain Murray, Banner of Truth, p.164)

But this was no short lived excitement lasting only briefly after the Evangelists’ visit. In May 1741, Edwards preached in someone’s home and wrote that ‘one or two [believers] were so greatly affected with a sense of the greatness and glory of divine things’ that the impact was noticeable, ‘having a very visible effect upon their bodies.’

Indeed, he noted that after the regular church services that some of the folk attending were ‘so overcome that they could not go home, but were obliged to stay all night where they were.’ (ibid, p.165)

Iain Murray in his treatment of this period suggests that Edwards is referring to a morning or afternoon service and not an evening service, which can only mean that they were having these encounters with God for many hours!

Absolute Sovereignty
‘Absolute sovereignty is what I love to ascribe to God.’ declared Edwards and he seemed surprisingly (refreshingly?) open to God’s Spirit moving in power upon the people as an undeniable feature of the revival.

If we look around the world today, at the great ‘harvests’ of South America, China and Africa it is practically impossible not to notice the similarity of phenomena, and the resultant increase of new followers of Christ.

The Holy Spirit is still powerfully active around the world and many thankful Christian leaders can echo Edwards’ words of 1741,

‘There was an appearance of a glorious progress of the work of God upon the hearts of sinners, in conviction and conversion, this summer and autumn, and great numbers, I think we have reason to hope, were brought savingly home to Christ.’ (ibid, p.165)

More next time…

© 2009 Lex Loizides

George Whitefield Comments on Jonathan Edwards’ Family Life

This is Part Four on Whitefield’s Visit to Northampton (see Part One, Two and Three)

When Evangelist George Whitefield visited the American colonial town of Northampton, he had the privilege of staying with Jonathan and Sarah Edwards and their family.

Edwards and Whitefield – Similarities and Differences
Edwards and Whitefield shared many similarities. They were both highly respected Christian leaders, they both had a reputation as powerful preachers, they were both Calvinistic in their theological outlook.

But there, the similarities ended. Their style of preaching was very different. Edwards was a careful, logical teacher. Whitefield was all life and fire, thunder and lightning.

Edwards was a meticulous writer, crafting pamphlets for publication. Whitefield barely had the time to check the proof copies of manuscripts of his sermons and had the disappointment of seeing very poor versions of his sermons in print without his permission.

Edwards was a settled Pastor overseeing a local congregation, and very much a responsible Pastor of one parish. Whitefield, on the other hand, had declared that the whole world was now his parish and lived a life of itinerant preaching.

Edwards was a family man, with a godly wife and several children. Whitefield was still single, and still waiting for the love of his life to come along.

Whitefield longs for family life
Describing the private times he enjoyed with the Edwards family, Whitefield wrote,

‘Felt wonderful satisfaction in being at the house of Mr. Edwards. He is a son himself, and hath also a Daughter of Abraham for his wife.

‘A sweeter couple I have not yet seen. Their children were dressed not in silks and satins, but plain, as become the children of those who, in all things, ought to be examples of Christian simplicity.’

Whitefield Prays for a Wife
Speaking of Sarah Edwards Whitefield wrote, ‘She is a woman adorned with a meek and quiet spirit, talked feelingly and solidly of the things of God, and seemed to be such a help-meet for her husband, that she caused me to renew those prayers, which, for some months, I have put up to God, that he would be pleased to send me a Daughter of Abraham to be my wife.

‘I find, upon many accounts, it is my duty to marry. Lord I desire to have no choice of my own. Thou knowest my circumstances; thou knowest I only desire to marry in and for thee.

‘Thou didst choose a Rebecca for Isaac, choose one for me to be a help-meet for me, in carrying on that great work committed to my charge. Lord, hear me, Lord, let my cry come unto thee.’  (George Whitefield Journals, Banner of Truth, ps. 475-477)

It may sound strange to us that his future wife might not be a ‘choice of his own’. Surely his choice ought to come into it? But, humbly though somewhat self-consciously (he knew his Journals were being published and read avidly), he is merely expressing that he wants God’s will for his life and is nervous of messing it up himself.

It is a good thing to pray, and to take counsel from friends, to honestly ask God and Pastors for help and guidance.

He did eventually marry and found happiness. His friend John Wesley also married. But that’s another story for another time…

© 2009 Lex Loizides

George Whitefield visits Jonathan Edwards (part 3)

George Whitefield, probably in his twenties

Part Three (see Part One and Part Two)

In the autumn of 1740, English Evangelist George Whitefield finally met the man he had so respected, Jonathan Edwards. Both these men were Reformed, (or, ‘Calvinistic’) in their theology and practice, preaching the gospel fervently and trusting God to move the people to respond.

Whitefield had already blazed a trail of powerful evangelistic work in England, Scotland and Wales and had seen multiple thousands gathered to hear the message of Jesus Christ.

John Wesley, his brother Charles and a small army of newly converted leaders had taken up the movement in Britain and were not only continuing to proclaim the message to the unconverted but were gathering the new converts into small groups (classes) and mid-week congregations (or ‘societies’ as they called them).

Whitefield’s fame was now legendary, and his visits to colonial America had already been wildly successful. He had been born again only 5 years previously and was just 25 years old. Jonathan Edwards had been eager to meet him and to have him preach in the church he pastored in Northampton, New England.

Jonathan Edwards on George Whitefield’s Visit
In a letter to Thomas Prince, Edwards described the impact of Whitefield’s visit:

‘He preached here four sermons in the meeting-house (besides a private lecture at my house) – one on Friday, another on Saturday, and two upon the Sabbath.

‘The congregation was extraordinarily melted by every sermon; almost the whole assembly being in tears for a great part of sermon time.

‘Mr. Whitefield’s sermons were suitable to the circumstances of the town, containing just reproofs of our backslidings, and, in a most moving and affecting manner, making use of our great profession and great mercies as arguments with us to return to God, from whom we had departed.

‘Immediately after this, the minds of the people in general appeared more engaged in religion, showing a greater forwardness to make religion the subject of their conversation, and to meet frequently together for religious purposes, and to embrace all opportunities to hear the Word preached.

‘The revival at first appeared chiefly among professors and those that had entertained the hope that they were in a state of grace, to whom Mr. Whitefield chiefly addressed himself.

‘But in a very short time there appeared an awakening and deep concern among some young persons that looked upon themselves as in a Christless state; and there were some hopeful appearances of conversion; and some professors were greatly revived.

‘In about a month or six weeks, there was a great alteration in the town, both as to the revivals of professors and awakenings of others.’ (Letters and Personal Writings (WJE Online Vol. 16) at the Jonathan Edwards Center, Yale University)

It’s great to see how God raised up an itinerating Evangelist to help a Pastor who was seeking to impact his town with the gospel. Their friendship and mutual respect continued for the rest of their lives.

More next time…

© 2009 Lex Loizides

George Whitefield and Jonathan Edwards (part 1)

When he was just 25 years old, the English Evangelist George Whitefield visited the American town of Northampton, the town made famous by a revival in the 1730’s.

The Princeton Theological Review (Vol 2, No.4, 1904), speaking of the impact of  the Great Awakening in both Great Britain and America, declared that ‘The chief personal bond between the two branches of this evangelistic movement was George Whitefield’.

New Friends

One of the great joys of this visit, and of real interest to us, is the meeting and subsequent friendship of Whitefield and Edwards, the Evangelist and the Theologian.

Whitefield describes their meeting in his journal:

‘Friday, October 17, 1740
When I had taken a little Refreshment, we crossed the Ferry to Northampton, where no less than 300 Souls…were savingly brought Home to the dear Lord Jesus about 5 or 6 Years ago.

‘Their Pastor’s Name is Edwards, Successor and Grandson to the great Stoddard, whose Memory will be always precious to my Soul, and whose Books…I would recommend to all.

‘Mr. Edwards is a solid, excellent Christian, but at present weak in Body.

‘I think, I may say I have not seen his Fellow in all New-England. When I came into his Pulpit, I found my Heart drawn out to talk of scarce any Thing besides the Consolations and Privileges of Saints, and the plentiful Effusion of the Spirit upon the Hearts of Believers.

‘And, when I came to remind them of their former Experiences, and how zealous and lively they were at that Time, both Minister and People wept much; and the Holy Ghost enabled me to speak with a great deal of Power.’
(George Whitefield Journals, unedited version, Quinta Press – but see here for Banner of Truth edition)

And so, these two giants in their fields met and became firm friends.

More next time…

© 2009 Lex Loizides

The Power of the Gospel to Unite

A somewhat romaticised view of old Germantown, Philadelphia

Gospel Unity
We’re often told about how fragmented the Christian Church is. But actually, the true, final and eternal basis on which people will be united is the Gospel of Jesus Christ.

Although we live in a fallen world, the reality of this unity can be experienced even now. And even though we are not unrealistic about our differences, every Christian at one time or another has known the joy of this unity in Christ.

American Unity
On Tuesday 27 November 1739, George Whitefield visited Germantown, Philadelphia. What is inspiring here is that Whitfield’s visit drew together individuals, denominational leaders and people of varying ethnic backgrounds into a united experience of worship.

This kind of evangelistic moment prefigures the coming reality of Rev 7:9-10 (NIV) which says,

‘After this I looked and there before me was a great multitude that no one could count, from every nation, tribe, people and language, standing before the throne and in front of the Lamb…they cried out in a loud voice: “Salvation belongs to our God!”’

Unity because of the Power of the Holy Spirit
Whitefield records the following:
‘Tuesday Nov 27 – According to appointment, I preached at German Town, seven miles from Philadelphia, from a balcony, to above six thousand people.

God strengthened me to speak nearly two hours, with such demonstration of the Spirit, that great numbers continued weeping for a considerable time.

I have not seen a more gracious melting for a considerable time. After I had done, people came to shake me by the hand, and invited me to their houses, and fresh places…

I had sweet converse, and felt a blessed union and communion with many souls, though of different nations and professions.

I think there are no less than fifteen denominations of Christians in German Town, and yet all agree in one thing, that is, to hold Jesus Christ as their Head, and to worship Him in spirit and in truth.

I talked with one who had been banished from Switzerland for preaching Christ. Numbers are scattered round about the town, who were driven out of their native countries for the sake of their holy religion.’ (George Whitefield, Journals, Banner of Truth edition, p.358-9)

The gift of the Evangelist, as described in Ephesians 4, is a means of bringing the church to maturity and to unity. Our efforts to produce unity apart from the gifts listed in Ephesians 4 (Apostles, Prophets, Evangelists, and Pastor/Teachers) will always fall short of our hopes.

The ascended Christ gives these specific gifts to cause the church to grow and to bring her to maturity and unity. Whitfield continues to serve as an inspiration to all who would seek such gospel unity.

For more on Apostles today click here

© 2009 Lex Loizides

The Passion of the Evangelist: Whitefield Preaches in America

George Whitefield, the Evangelist

(Part Three – see Part One and Two)
Nathan Cole and his wife had heard that the famous Evangelist George Whitefield would be preaching in Middletown, just 12 miles from their farm.

They immediately stopped what they were doing, saddled the horse and rode as fast as they could to get to the meeting place.

Cole describes how, as they approached Middletown, a great fog or cloud appeared. As they got nearer, it was clear that the fog was created by the hundreds of  horses and carriages, and the thousands of people rushing and racing to get to the meeting place.

Finally, the young couple find a place among the four thousand gathered and wait until Whitefield appears.

Whitefield gets up to preach
He writes, ‘When I saw Mr Whitefield come up upon the scaffold he looked almost angelic.

‘A young, slim, slender youth before thousands of people and with a bold, undaunted countenance and my hearing how God was with him everywhere he went solemnized my mind and put me in a trembling fear before he began to preach.

‘For he looked as if he was clothed with authority from the great God.’

Whitefield preached passionately and powerfully. He spoke of how Jesus paid the price in full for our sins, how forgiveness is available through the cross, how a person can truly find peace with God through faith in Christ and receive His free righteousness. He told the people how God has made a way to forgive sins and bring us to heaven.

What the Evangelist Said
A short segment of his often preached sermon, ‘The Lord our Righteousness’ gives us an idea of what he would have said on this occasion. He has already preached the gospel and is now making his appeal for the people to respond to the message:

‘Alas, my heart almost bleeds! What a multitude of precious souls are now before me! How shortly must all be ushered into eternity! And yet, O cutting thought! Was God now to require all your souls, how few, comparatively speaking, could really say, ‘the Lord our righteousness!’

‘…You need not fear the greatness or number of your sins. For are you sinners? So am I. Are you the chief of sinners? So am I. Are you backsliding sinners? So am I. And yet the Lord (for ever adored be his rich, free and sovereign grace) the Lord is my righteousness.

Come then, O young man, who (as I acted once myself) are playing the prodigal, and wandering away afar off from your heavenly Father’s house, come home, come home, and leave your swine’s trough. Feed no longer on the husks of sensual delights: for Christ’s sake arise, and come home!

‘Your heavenly Father now calls you. See yonder the best robe, even the righteousness of his dear Son, awaits you. See it, view it again and again.

‘Consider at how dear a rate it was purchased, even by the blood of God. Consider what great need you have of it. You are lost, undone, damned for ever, without it. Come then, poor, guilty prodigals, come home…’

A Broad Appeal to All
During this evangelistic appeal, he is eager that no-one be left out. He speaks specifically to young women, to young men, to merchants, to the slaves listening, to those ‘of middle age’, to the children, to those in their later years:

‘Alas, you have one foot already in the grave, your glass is just run out, your sun is just going down, and it will set and leave you in an eternal darkness, unless the Lord be your righteousness! Flee then, O flee for your lives!’

Nathan Cole, standing with his wife, in the midst of thousands, listening to Whitefield, said this:

‘My hearing him preach gave me a heart wound and by God’s blessing my old foundation was broken up and I saw that my righteousness would not save me.’

Cole did finally come to Christ and was changed forever.
(Sources: Arnold Dallimore, George Whitefield Vol.1, Banner of Truth, p541 and John Pollock, George Whitefield, Hodder, p164f)

What about us?
Where do you stand with God today? These truths are not only for yesterday but for today. You can come to Christ today.

Perhaps you are already a follower of Christ. Do you know something of this passion to communicate the gospel to others? Are you eager to see those you work with come to Christ?

Wherever you are, in whatever circumstance, you can appeal to God for mercy because of what Jesus has done for you. He came, He died, He rose again and He will hear your prayer and help you come into a genuine relationship with Him. Sins can be washed away, life can be transformed and you can become a part of God’s great purpose in the earth.

If you don’t know what to do there may be a church near you listed here or try here for more help.

‘The Lord our Righteousness’ is published in ‘The Select Sermons of George Whitefield’ (Banner of Truth). You can order it here.

© 2009 Lex Loizides

Spiritual Hunger and Satisfaction in Whitefield’s Ministry – an Eye Witness Account

George Whitefield

(Part One)
Four Thousand Gather in an American Field
The same power, which attended George Whitefield’s evangelistic meetings in Britain, was also very evident in America.

Let’s take a closer look at the kind of excitement generated when it was announced that he would be preaching. There is little doubt that the description of the gathering we are about to enjoy is not exceptional but was rather typical of Great Awakening meetings certainly until 1745 in America.

On October 23 1740, during his second American visit, he preached at Middletown, Connecticut. Whitefield states in his Journal with unpretentious familiarity, ‘Preached to about four thousand people at eleven o’clock.’

Obviously, he felt there was nothing particularly unusual about the meeting.  History has, however, preserved a spectator’s account of the same meeting, which makes fascinating reading.

Nathan Cole
Nathan Cole, one of the 4000 present, describes the scene when the news that Whitefield would preach was announced:

‘Now it pleased God to send Mr. Whitefield into this land and I longed to see and hear him.

‘Then one morning, all on a sudden, there came a messenger who said, ‘Mr. Whitefield is to preach at Middletown this morning at 10 O’clock.

‘I was in my field at work.  I dropped my tool that I had in my hand and ran home and through the house and bade my wife to get ready quick to go and hear Mr. Whitefield preach.

‘I ran to my pasture for my horse with all my might, fearing that I should be too late to hear him and took up my wife and went forward as fast as I thought the horse could bear,

‘and when my horse began to be out of breath I would get down and put my wife on the saddle and bid her ride as fast as she could and not stop or slack for me except I told her.

‘And so I would run until I was almost out of breath and then mount my horse again.

‘We improved every moment to get along as though we were fleeing for our lives, fearing we should be too late to hear the sermon, for we had twelve miles to ride in little more than an hour.’

(Sources: Arnold Dallimore, George Whitefield Vol.1, Banner of Truth, p541 and John Pollock, George Whitefield, Hodder, p164f)
To be continued…

Read Part Two here

© 2009 Lex Loizides

A Song for Whitefield

Hymn Writer Charles Wesley

It might be a little unusual, these days, to send a poem to one of your colleagues. But Charles Wesley was quite a poet, and George Whitefield was quite a preacher!

A Song for the Mission
Whitefield’s plan, as we’ve seen, was to get back across to America. He wanted to preach the gospel there and was raising funds to establish an orphanage in Georgia.

On the eve of his second trip, Charles Wesley sent him what must have been a real encouragement in the form of a kind of hymn.

I include it here for a few reasons:
Firstly, as an example of how poetry can express our joy and sense of purpose in the mission.
Secondly, to demonstrate the warmth of feeling between the Wesley brothers and Whitefield at this time.
And thirdly, as an encouragement to anyone reading who is seeking to communicate the gospel to others, or who is about to launch into a new season of ministry.

Simple Outline
Essentially, Wesley is saying, ‘You’ve been called by God to go, so be obedient and stand firm in the whole armour of God’. He is referring to Ephesians 6:10-18. He then goes through each piece of the armour with great poetic skill. Having reminded Whitefield of the armour he is wearing and will be wearing, he exhorts him to preach boldly as a champion even if it means suffering and (gulp) ultimately martyrdom!

Actually, Whitefield did eventually die in America (several years later), though not as a result of persecution, but exhaustion.

But, enough from me…back to Charles Wesley!

To the Reverend George Whitefield
Servant of God, the summons hear,
Thy master calls, arise, obey!
The tokens of His will appear,
His providence points out thy way.

Lo! we commend thee to His grace!
In confidence go forth, be strong!
They meat His will, thy boast His praise,
His righteousness be all thy song.

Strong in the Lord’s Almighty power,
And armed in panoply divine,
Firm may’st thou stand in danger’s hour,
And prove the strength of Jesus thine.

Thy breast-plate be His righteousness,
His sacred truth thy loins surround;
Shod be thy beauteous feet with peace,
Spring forth, and spread the Gospel sound.

Fight the good fight, and stand secure
In faith’s impenetrable shield;
Hell’s prince shall tremble at its power,
With all his fiery darts repelled.

Prevent thy foes, nor wait their charge,
But call their ling’ring battle on.
But strongly grasp thy sevenfold targe, (‘shield’)
And bear the world, and Satan down.

The helmet of salvation take,
The Lord’s, the Spirit’s conquering sword,
Speak from the Word – in lightning speak,
Cry out, and thunder – from the Word.

Champion of God, thy Lord proclaim,
Jesus alone, resolve to know;
Tread down thy foes in Jesus’ name:
Go – conquering, and to conquer go.

Through racks and fires pursue thy way,
Be mindful of a dying God;
Finish thy course and win the day;
Look up – and seal the truth with blood.

Charles Wesley

© 2009 Lex Loizides

Whitefield and Harris in Bristol – some further observations

Believers Baptism in the 18th Century

Honouring Christian Leaders from other Church Backgrounds

Whitefield’s friendship with Howell Harris proved to be strategic in a number of ways. Firstly, he began preaching the gospel to massive audiences in the fields. As Whitefield once remarked of Harris, ‘I follow him!’

But due to Harris’ rejection by the Church of England and his friendship with leaders from other church groupings, Whitefield began to meet many other Christian leaders of real weight and authority. Reading his journals, he gives the ‘dissenters’ (non CofE) equal standing with those from the traditional Church.

That openness to evangelical leaders from other church backgrounds was to prove pivotal in Whitefield’s ministry in America (and Scotland) and has been a healthy feature of Evangelists that have followed in Whitefield’s footsteps.

Writing of the Welsh ministers Harris introduced him to, he says, ‘They have many burning and shining lights among both the Dissenting and Church ministers…so that there is a most comfortable prospect of the spreading of the Gospel in Wales.’ (George Whitefield’s Journals, Banner of Truth edition, p.231)

We would do well to follow these Evangelists’ example as we seek to see churches planted and the gospel extended around the world.

Whitefield’s gracious leadership before Wesley fully enters the work

One of the frustrating factors for those who know the history of this period is the oft-repeated and incorrect impression that John Wesley was acknowledged as the leader of the new movement at this point.

This simply wasn’t the case. We shall see how Wesley’s formidable preaching and organisational gifts certainly did establish him as the clear leader in Whitefield’s absence. But at this point Wesley, though older in years, and though leading the Society at Oxford, was actually following Whitefield, even as Whitefield was following Harris!

Wesley sent Whitefield a letter about this time in which he excitedly spoke of meetings attended by crowds of two or sometimes three hundred (p.224). Those numbers were not inconsiderable, but he was apparently unaware that Whitefield was preaching out of doors to crowds of 10,000 and 14,000!

Whitefield himself says, ‘I now preach to ten times more people than I should if I had been confined to the churches…Every day I am invited to fresh places.’ (p.233)

Wesley, on seeing Whitefield in action, soon abandoned his stuffy sense of decorum and bravely became a great evangelistic preacher in his own right.

23,000 gather to hear George Whitefield in Bristol!

But before Wesley arrived in Bristol to see the work that Whitefield began, Whitefield himself broke yet another attendance record: ‘Sun Mar 25. Preached at Hannam to a larger congregation than ever, and again in the afternoon to upwards (as was computed) of 23,000 people…Oh may God speak to them by His Spirit.’ (p.238)

Joy in the Holy Spirit

A recurring feature of Whitefield’s beautifully written Journals is the joy he experienced when the Holy Spirit came upon him. Constantly serving those who came to hear him, he speaks of his wages being joy!

‘Mon Mar 26. After I had done [preaching to about 1000], I went to a Christian house, where many waited for me. At my return home, my Master paid me my wages: for my soul was filled with an intenseness of love, and I knew what it is not only to have righteousness and peace, but joy in the Holy Ghost. This is my continual food.’ (p.239)

While we must always remember that our joy is ultimately in our salvation (Luke 10:20) we must also fully embrace the outpoured love of God into our souls as we experience the joy of serving Christ in our generation.

You can purchase Whitefield resources here

© 2009 Lex Loizides

A Prayer Meeting that Changed the World

An English Newspaper from December 1738

In November 1738 the 24 year old George Whitefield returned to Great Britain from his first trip to America. It had been a great success.

When he arrived in London he records that he attended a meeting in Fetter Lane. On December 8^th he records, ‘In the evening went to a truly Christian Society in Fetter Lane, and perceived God had greatly watered the seed sown by my ministry when last in London. The Lord increase it more and more.’ (GW Journal, Banner Edition, p.194)

Indeed the Awakening was moving forward quickly.

Christmas Day with George Whitefield

Whitefield preached very early that Christmas morning, 1738. ‘About four this morning, went and prayed and expounded to another Society in Redcross Street, consisting of near two or three hundred people and the room was exceedingly hot. I had been watching unto prayer all night, yet God vouchsafed so to fill me with His blessed Spirit that I spoke with as great power as ever I did in my life.’ (GW Journal, p.194)

But it was New Year’s Eve which was perhaps the most significant meeting for many of the leaders of the Awakening. Whitefield merely records it as another great time of prayer, but Wesley, who was ‘catching up’ somewhat with Whitefield’s spirituality, gives us more detail and was clearly impacted by what happened:

A famous New Year’s Party!

‘Mon. Jan. 1, 1739 – Mr. Hall, Kinchin, Ingham, Whitefield, Hutchins, and my brother Charles, were present at out love-feast in Fetter Lane, with about sixty of our brethren.

‘About three in the morning, as we were continuing instant in prayer, the power of God came mightily upon us, insomuch that many cried our for exceeding joy, and many fell to the ground.

‘As soon as we were recovered a little from that awe and amazement at the presence of his Majesty, we broke out with one voice, ‘We praise thee, O God; we acknowledge thee to be the Lord.’ (John Wesley Journal, Baker edition, p.170)

Whitefield, writing of the same occasion, said, ‘O that our despisers were partakers of our joys!’ (GW Journal, p.196) And looking back on that brief season after returning from America, as friends gathered in London to pray, he wrote:

New wine!

‘Sometimes whole nights were spent in prayer. Often have we been filled as with new wine. And often have we seen them overwhelmed with the divine presence and crying out, ‘Will God indeed dwell with men upon earth? How dreadful is this place! This is none other than the house of God and the gate of heaven!’ (John Gillies, Memoirs of the Life of George Whitefield, Dilly, p.34)

This amazing season of prayer, and this company of sixty, mainly young men would usher in a new day for the British Isles.

© 2009 Lex Loizides

The Conversion of the Wesley Brothers

John (left) and Charles Wesley

The disappointing ‘missionary’ attempt by the Wesley brothers to serve God in America made them realise they were in real need of salvation.

Charles, the First!
Charles was the first to experience the new birth, the main topic about which Whitefield was now preaching. He heard Whitefield in London and records at the time, ‘Mr Whitefield [preaches] not with persuasive words of man’s wisdom, but with the demonstration of the Spirit and with power. The churches will not contain the multitudes that throng to hear him,’ (Charles Wesley Journals, Vol 1. P.79 Baker)

The brothers had been impressed with the faith of the Moravians on board ship during a storm, and John had received a surprise grilling by the Moravian leader, Augustus Spangenberg, in America. Following these encounters they began seeking them out once they had returned to England.

The Moravian Peter Bohler was leading a regular meeting in Fetter Lane. Dallimore writes, ‘Charles and John were in almost daily contact with Bohler.’
He asked Charles ‘Do you hope to be saved? He replied, ‘I do!’
‘For what reason do you hope it?’ ‘Because I  have used my best endeavours to serve God.’

Charles reports, ‘He shook his head, and said no more. I thought him very uncharitable, saying in my heart, ‘What, are not my endeavours sufficient ground of hope? Would he rob me of my endeavours? I have nothing else to trust to.’ (Arnold Dallimore, Charles Wesley, Crossway, p.58-59)

Power on Pentecost Sunday
Charles had discovered the vital doctrine of justification by faith in Christ alone as he read Martin Luther’s commentary on Galatians.

‘21 May was Pentecost Sunday…[and] the day of Charles Wesley’s conversion.’ Charles said he felt the Spirit of God striving with his spirit ‘till by degrees He chased away the darkness of my unbelief. I found myself convinced…I now found myself at peace with God, and rejoiced in hope of loving Christ.’

John, in his Journal records on that day, ‘I received the surprising news that my brother had found rest to his soul.’

Indeed, Charles wrote: ‘I was in a new heaven and a new earth!’ (See Dallimore, p.61-62)

John Wesley’s ‘heart strangely warmed’
Finally, three days later, at one of the Moravian meetings in Aldersgate Street, John Wesley got his breakthrough.  He had already discussed Justification by faith with Peter Bohler, but this was different.

At 34 years of age (more than ten years older than Whitefield) he was finally born again.

He wrote in his journal:
‘In the evening I went very unwillingly to a society in Aldersgate Street, where one was reading Luther’s preface to the Epistle to the Romans.  About a quarter before nine, while he was describing the change which God works in the heart through faith in Christ, I felt my heart strangely warmed.

I felt I did trust in Christ, Christ alone for salvation; and an assurance was given to me that he had taken away my sins, even mine, and saved me from the law of sin and death.’ (John Wesley Journal, May 24th 1738, Vol. 1. p.103)

After this Wesley followed Whitefield’s example and began preaching both justification by faith and the new birth in the churches. And one by one, the Anglican church leaders resisted him.

It wasn’t long before these newly converted ‘Methodists’, George Whitefield and John and Charles Wesley, began to gather others together to seek God for greater blessings.

1739 was approaching, and little did these men know what a significant year it was to be!

You can purchase Arnold Dallimore’s excellent two volume biography of George Whitefield at a specially reduced price here

© 2009 Lex Loizides

John Wesley the Non-Christian

John Wesley

In 1738, three years after Whitefield’s conversion, the Wesley brothers returned from a disastrous ‘missionary’ attempt in America.

John Wesley later acknowledged that while he had gone to America to convert the Indians, it was he himself that needed to get converted.

Storms at Sea
God used various circumstances to unsettle the strong headed John Wesley and show him that he was not saved.  During the outward bound voyage a terrible storm arose, smashing the ship and frightening both passengers and crew, except the Moravian Christians.

‘In the midst of the psalm wherewith their service began, the sea broke over, split the main sail in pieces, covered the ship, and poured in upon the decks, as if the great deep had already swallowed us up. A terrible screaming began among the English. The Germans calmly sung on…’ (John Wesley, Journals Vol 1, p.22, 1872 edition reprinted by Baker)

Wesley was petrified by the enormity of the storm and the reality of death. Afterwards he asked one of them whether they were afraid. ‘No!’ the Moravian church planter replied.  Wesley asked about the women and children. Surely they were afraid. ‘Our women are not afraid to die!’

Storms on Land
When the brothers got to America they were not popular. Their strict legalism was at first, a curiosity and later, an irritation, to the settlers.

Wesley arranged a meeting with the Moravian leader, Spangenberg, who had already lived there a year. Wesley had plenty of questions for the Moravian leader about the colony.

However, Spangenberg, having listened carefully to Wesley, felt he needed to ask a few:
‘Do you know yourself?’ he asked.
‘Have you the  witness in yourself? Does the spirit of God bear witness with your spirit that you are a child of God?’ Hmmm….Wesley hesitated.
Finally, Spangenberg asked, ‘Do you know Jesus Christ?’
John Pollock writes, ‘Wesley paused in some confusion, then replied lamely, ‘I know he is the Saviour of the world.’
‘True, said the German, ‘but do you know he has saved you?’ Wesley replied uncomfortably, ‘I hope he has died to save me!’
Again Spangenberg pressed the question, ‘Do you know, yourself?’
Wesley replied, ‘I do!’ (‘But I fear they were vain words’ he later wrote) (John Pollock, John Wesley, Hodder, p.68-69)

Storms in Love
But his internal problems quickly became external ones! The worst of it was when John, seeking to win the hand of the pretty Sophy Hopkey, was shocked to discover that another man had asked for her hand in marriage. And, in direct contradiction to the encouraging signs Wesley felt he had received, Sophy married this chap!

Whatever the details, the conclusion was that he barred her from taking communion and was then pursued for defamation of character by the husband.

He was also attacked by another of the young wives there. Pollock records that a certain Mrs. Hawkins became convinced that Wesley had slandered her. She invited him to her home where she ‘threatened to shoot him, then set upon him with a pair of scissors; she swore at him, tore his cossack, and threw him on to her bed where she cut off one side of his long hair.’ The shocked and humbled Wesley was finally rescued by the husband and servants. Pollock adds, ‘the story of the little parson’s adventures was soon all over the colony.’

One congregant was particularly amused to watch Wesley in the pulpit and recorded that he preached ‘with his hair so long on one side, so short on the other’! (Pollock, p.73-74)

Finally, the controversy surrounding Sophy Hopkins grew to such an extent that John and Charles fled back to England.

Although, he was one of those who used the fairly common Methodist expression, ‘The whole world is my parish’. They never returned to America.

Both brothers were now more convinced than ever that they needed to get right with God themselves, before trying to get others right.

© 2009 Lex Loizides

The Enthralling, Inspiring Life of George Whitefield

George Whitefield

enthral (verb) = to captivate, hold spellbound, by pleasing qualities. (OED)

When God plans to bless a region or nation with the Gospel, He seems to begin by calling and preparing His chosen instruments.

George Whitefield, along with the Wesley brothers and many others were key figures in a mighty, sweeping, nation-changing season of God’s blessing.

Changing Society
The effect of what took place in England following their preaching and church planting has been described by historian J.R. Green:

‘A religious revival burst forth…which changed in a few years the whole temper of English society.

The church was restored to life and activity.  Religion carried to the hearts of the people a fresh spirit of moral zeal, while it purified our literature and our manners.

A new philanthropy reformed our prisons, infused clemency and wisdom into our penal laws, abolished the slave trade, and gave the first impulse to popular education.’  (Green, A short history of the English People, Harper, p. 736-7)

Breathtaking Service for God
Before we get into the details of Whitefield’s incredible life let me outline a few facts:

•    he was a tireless preacher – estimates are that he preached/taught 30,000 times during his relatively short life (he died aged 56)
•    during the summer of 1739 in England the outdoor crowds are estimated to have been up to 1 million – all without amplification, obviously
•    he invested much of his time in America
•    something like 80% of the American population heard him preach
•    Whitefield became the prototype Evangelist
•    he continually emphasised the need for the new birth
•    he passionately appealed for people to come to Christ immediately
•    it wasn’t unusual for him to stop in the middle of a sermon and join the crowd in weeping at the revelation of Christ’s love
•    he often coughed up blood after preaching
•    he became the first transatlantic ‘celebrity’ – and therefore was widely ridiculed in the papers!
•    he was genuinely non-denominational, choosing to be buried in the crypt of the Presbyterian Church he had planted!
•    he was able to effectively reach both poor and rich
•    he was, by all accounts, a happy Calvinist!

It is difficult to read about Whitefield without becoming increasingly passionate for God, and passionate to see the gospel breaking into the lives of those around us.

More next time…

You can purchase Dallimore’s Whitefield at a specially reduced price here

© 2009 Lex Loizides

How the Great New England Revival Began

‘Remarkable Outpourings of the Spirit’
‘From the fall of man to this day…the Work of Redemption in its effect has mainly been carried on by remarkable pourings out of the Spirit of God.’ (Jonathan Edwards, Sermon: History of the work of Redemption quoted by Mark Noll, The Rise of Evangelicalism, IVP, p.129)

Jonathan Edwards is generally regarded as America’s greatest theologian. His ability as both preacher and writer, and his impact of the lives of millions is unprecedented in American religious literature.

However, like Calvin and the Puritans after the Reformation, Edwards is often caricatured as a hard hearted and even cruel preacher (at face value, this is because of his most famous sermon, ‘Sinners in the hands of an angry God’).

However, anyone who has read his sermons or other works will be pleasantly surprised to find a diligent and humble observer of revival as well as a powerful and moving preacher of God’s word.

Setting the Scene
The town of Northampton, Massachusetts comprising of about 200 families, had seen several local awakenings before Edwards’ ministry. There had been several ‘harvests’, seasons of conversions and church growth, but nothing as extensive as that which took place in 1735.

Jonathan Edwards Narrative Title Page

Edwards writes, ‘Then it was, in the latter part of December that the Spirit of God began extraordinarily to set in, and wonderfully to work amongst us; and there were very suddenly one after another, five or six persons, who were to all appearances savingly converted, and some of them wrought upon in a very remarkable manner.’ (Jonathan Edwards, A Narrative of Surprising Conversions, from Jonathan Edwards On Revival, Banner of Truth, p.12)

The youth are the first to enter in
The awakening began amongst the youth.  A young lady who was well known for her lack of respect for the things of God was suddenly converted and began to evangelise everyone she met.

Her conversion experience had an unexpectedly powerful impact on others.  So much so that Edwards could write:

‘God made it, I suppose, the greatest occasion of awakening to others, of any thing that ever came to pass in the town…

The news of it seemed to be almost like a flash of lightning upon the hearts of young people, all over the town, and upon many others.

Many went to talk with her, concerning what she had met with…’ (ibid p.12)

We’ll pick up the story next time…

You can purchase Edwards on Revival here

You can read a review of Edwards on Revival here

© 2009 Lex Loizides

The Holy Spirit and a Life Given freely for the Mission

Moravian Leader, Count Zinzendorf

Willingness in a Day of God’s Power
We have seen how radical the Moravian movement was in terms of their willingness to go to far off places and faithfully serve people with the gospel.

This came about, by their own admission, as a result of the move of the Holy Spirit amongst them in 1727. We shall see in later posts how this same dynamic operated in England and America, a move of God so powerful that it’s been called ‘The Great Awakening’.

Crossing Racial and Cultural Barriers
In this post we’ll look at how this impulse for mission enabled them to cross cultural and racial boundaries (albeit imperfectly) and how they reached out towards the slave communities of the West Indies (then under Danish rule).

Mark Noll, in the slow moving but fact-filled work, ‘The Rise of Evangelicalism’ takes up the story:

‘In the early 1730’s a black servant at the court of the King of Denmark, by the name of Anton, was brought to Herrnhut by Count Zinzendorf so that he could plea for volunteers willing to go to his native St. Thomas (Virgin Islands).

Anton hoped in particular that they could share the gospel message with his enslaved sister Anna.

David Nitschmann

In response, Johann Leonhard Dober and David Nitschmann left Germany for St. Thomas, where the work they began in 1732 produced almost immediate results.’ (Mark Noll, The Rise of Evangelicalism, IVP, p.161-2)

Apostolic Passion
It was in preparation for this work that the servant-hearted Dober expressed his willingness to give all to reach the slaves with the gospel, even if it meant his own enslavement. The motivation of his heart was expressed with apostolic simplicity: ‘on the island there still are souls who cannot believe because they have not heard.’ (Christian History Magazine, Issue 1)

Johann Leonard Dober

The Moravian missionaries followed in the footsteps of the Anglicans, who had arrived earlier, but the local people preferred the Moravian message.

Noll writes, ‘Anglican Christianity remained resolutely hierarchical, made much of status and hereditary roles…[and] maintained sharp racial divisions.’

By contrast the Moravians seemed to be offering a far more inclusive style of church life. ‘They encouraged blacks to sing with whites, preached spiritual equality before God and welcomed the expression of religious emotion…’

‘So radical were the Moravians for their time that one of the early workers in St Thomas actually took a bride [of mixed race], a step that brought down the wrath of the island’s white planters…’ (ibid. p.162)

The Moravians also encouraged black preachers (or, ‘exhorters’) to emerge and serve in leadership positions in both small groups and congregations.

When they began planting churches in Jamaica (1754), Barbados (1765) and Antigua (1756) they were permitted to operate by the planters, but under close scrutiny. Noll adds, ‘ On Antigua there was special response, with over 11,000 gathered in Moravian churches by the end of the century.’ (ibid. p.162)

Did Moravian Missionaries really sell themselves into Slavery?
In my research on the Moravians I have yet to find an instance where Moravian missionaries voluntarily sold themselves into slavery, although this is often claimed.

Some assert that Dober and Nitschmann did this but produce no supporting evidence or sources to support the claim. As already noted, Dober expressed a willingness to become a slave if that were necessary, but I would be grateful to anyone who actually has primary or reliable secondary sources for the claim that any Moravian Missionary actually did so.

The Spirit and the Needs of the World
Nevertheless, once again we can see that a move of the Holy Spirit amongst Christians resulted in life long sacrifices for the sake of bringing the gospel to others. These Moravian community didn’t enthusiastically embark on a kind of self-centred quest purely for further experiences of the Spirit (although we must assume they enjoyed many such glorious times in the context of mission).

They certainly had their faults, weaknesses and idiosyncrasies, but were determined to bring the gospel to others.

They were filled with the power of the Spirit and set the course of their lives towards connecting with those outside the church, in order to bring them to Jesus Christ.

May God do the same with us in our day, for our generation.

© 2009 Lex Loizides

The 18th Century Awakening in Europe and America

The 18th Century Awakening in Europe and America

Early 18th C map of England and Wales

Introduction
To understand the global expansion of the Christian Faith across the world in the 19th and 20th centuries it is necessary to focus on the remarkable events of the 18th century in the relatively smaller area of Europe and America.

In Germany, America and Britain, against an unpromising backdrop of unbelief, there were a series of spiritual ‘explosions’ which occurred almost continuously through the 18th century.

When it seemed as though Christianity was finally outdated and running out of steam, a mighty breakthrough of spiritual life occurred which became practically irresistible.

The result of these numerous ‘revivals’ affected not only the life of the Church but also society as a whole.

Rooted strongly in the theology of the Reformation (16th Century) and the Puritans (17th Century) these young evangelists and church planters proclaimed a Bible-based message with a new passion.

Their experiences of God’s love and their encounters of the power of the Holy Spirit brought them criticism from the religious minority, and a skeptical press, but it gave them an irresistible magnetism amongst ordinary people.  Unprecedented numbers attended their meetings.

Soon a formidable army of preachers and leaders had been raised up who overcame both apathy and violent persecution and brought multitudes into the Kingdom, formed thousands of new churches and set the scene for an even greater thrust of the gospel into all the world.

Come! Let us return to an era where spiritual giants walked the land and the great sheaves of the Lord’s Harvest were carried home by rejoicing believers.

We will first enjoy the early sparks of the Awakening and then consider the mighty reforming fire that followed. If you have never read the history of the Christian Church in the 18th Century then you will surely be thrilled by what you are about to read. Dr. Martyn Lloyd Jones recommended the 18th Century to any who were feeling discouraged and asking the question, ‘Can God truly break through, in our situation?’

© 2009 Lex Loizides