Monday, December 5, 2016

Book Review: Sketch of the Life and Labors of George Whitefield

Sketch of the Life and Labors of George Whitefield. 1854. J.C. Ryle. 80 pages. [Source: Bought]

A Sketch of the Life and Labors of George Whitefield is a little gem of a biography by J.C. Ryle. The book seeks to do five things: provide readers with a 'hasty sketch' of the times in which Whitefield lived, provide readers with a 'hasty sketch' of Whitefield's life, provide readers with a 'hasty sketch' of Whitefield's theology, provide readers with a 'hasty sketch' of Whitefield's preaching, and finally to draw some conclusions for readers about his 'actual work' on earth (what good he was able to do).

I loved how focused and precise the biography was! The chapters build on one another--as you'd expect--and by the end, you may just find yourself persuaded that Whitefield was one of the greatest evangelists ever.

In forming your opinion of the comparative merits of Christian men, never forget the old rule: "Distinguish between times." Place yourself in each man's position. Do not judge what was a right course of action in other times, by what seems a right course of action in your own.
The times of the eighteenth century, at any rate, were "bad old times," unmistakably. Whitefield was born in 1714. He died in 1770. It is not saying too much to assert, that this was precisely the darkest age that England has passed through in the last three hundred years. Any thing more deplorable than the condition of the country, as to religion, morality, and high principle, from 1700 to about the era of the French Revolution, it is very difficult to conceive.
The distinguishing doctrines of Christianity—the atonement, the work and office of Christ and the Spirit—were comparatively lost sight of. The vast majority of sermons were miserable moral essays, utterly devoid of any thing calculated to awaken, convert, save, or sanctify souls.
Justice has not been done to him, because the condition of the times he lived in is not considered. The times he lived in were extraordinary times, and required extraordinary means to be used. And whatever quiet men, sitting by their fireside in our day, may say to the contrary, I am satisfied that Whitefield was just the man for his times.
In the thirty-four years of his ministry, it is reckoned that he preached publicly eighteen thousand times.
His journeyings were prodigious, when the roads and conveyances of his times are considered. Fourteen times did he visit Scotland. Seven times did he cross the Atlantic, backward and forward. Twice he went over to Ireland. As to England and Wales, he traversed every county in them, from the Isle of Wight to Berwick-on-Tweed, and from the Land's End to the North Foreland.
There were four main things that he never lost sight of in his sermons. These four were: man's complete ruin by sin, and consequent natural corruption of heart; man's complete redemption by Christ, and complete justification before God by faith in Christ; man's need of regeneration by the Spirit, and entire renewal of heart and life; and man's utter want of any title to be considered a living Christian, unless he is dead to sin and lives a holy life.
Whitefield was just as full and explicit in setting forth the way to heaven as he was in setting forth the way to hell.
The crowning excellence of Whitefield's teaching was, that he just spoke of men, things, and doctrines, in the way that the Bible speaks of them, and the place that the Bible assigns to them.
God, Christ, and the Spirit—sin, justification, conversion, and sanctification—impenitent sinners the most miserable of people—believing saints the most privileged of people—the world a vain and empty thing—heaven the only rest for an immortal soul—the Devil a tremendous and ever-watchful foe—holiness the only true happiness—hell a real and certain portion for the unconverted; these were the kind of subjects which filled Whitefield's mind, and formed the staple of his ministry.
He seemed to live for only two objects—the glory of God, and the salvation of immortal souls.
One thing is abundantly clear and beyond dispute, and that is, that his sermons were wonderfully effective. No preacher has ever succeeded in arresting the attention of such enormous crowds of people as those he addressed continually in the neighborhood of London. No preacher has ever been so universally popular in every country he visited, England, Scotland and America, as he was. No preacher has ever retained his hold on his hearers so entirely as he did for thirty-four years.
First and foremost, you must remember, Whitefield preached a singularly pure gospel. Few men ever gave their hearers so much wheat and so little chaff. He did not get into his pulpit to talk about his party, his cause, his interest, or his office. He was perpetually telling you about your sins, your heart, and Jesus Christ, in the way that the Bible speaks of them.
For another thing, Whitefield's preaching was singularly lucid and simple. You might not like his doctrine, perhaps; but at any rate you could not fail to understand what he meant. His style was easy, plain, and conversational.
For another thing, Whitefield was a singularly bold and direct preacher. He never used that indefinite expression, "we," which seems so peculiar to English pulpit oratory, and which leaves a hearer's mind in a state of misty confusion as to the preacher's meaning.
He was not content, like many, with sticking on a tailpiece of application at the end of a long discourse. A constant vein of application run through all his sermons. "This is for you: this is for you: and this is for you." His hearers were never let alone.
He drew such vivid pictures of the things he was dwelling upon, that his hearers could believe they actually saw them all with their own eyes, and heard them with their own ears.
It was no uncommon thing with him to weep profusely in the pulpit. He felt intensely for the souls before him, and his feeling found a vent in tears. Of all the ingredients of his preaching, nothing, I suspect, was so powerful as this. It awakened sympathies, and touched secret springs in men, which no amount of intellect could have moved.
He wrote no books which were to be the religious classics of the million, like John Bunyan. He was a simple, guileless man, who lived for one thing only, and that was to preach Christ. If he succeeded in doing that effectually, he cared for nothing else. He did nothing to preserve the memory of his usefulness. He left his work with the Lord.
He did not wait for souls to come to him, but he went after souls.


© Becky Laney of Operation Actually Read Bible

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