The book O Come O Come, Emmanuel is a devotional compilation of materials structured in liturgical form. It is a work of beautiful material that follows the liturgical format of Be Thou My Vision. The book’s substance is ordered so a believer delves into areas of pertinent interest. The book is 429 pages long and goes beyond standard evangelical reading, including guided subject matter, the Word, and prayer. Over the last 40 days, I gave attention each day to the material and immersed myself in the various segments of the liturgy as a renewed means of devotion.
Introduction
As with Be Thou My Vision, the point of the liturgy in this text is to engage in the material, not as a passive reading for contemplation and understanding, but to engage in areas given to include the following:
Worship
Adoration
Reading of the Law
Confession of Sin
Assurance of Pardon
Recitation of Creeds
Praise
Catechism
Prayer for Illumination
Scripture Reading
Prayer for Intercession
Further Petition
The Lord’s Prayer
In order, each meaning is not strictly ritualistic but complementary to what private or personal connection is made to God as a believer in Christ Jesus. It invites the participant to learn and follow as a disciple devoted to God by the Spirit. This is not ritualism. It is an ordered way of daily worship, instruction, prayer, and spiritual formation. As an instrument of sanctification, consistent immersion in devotion by this form aids in personal spiritual development directed to the glory of God. As a God-centered devotional, personal experience for comfort, satisfaction, and confidence is a secondary benefit.
Worship & Adoration
The distinction between worship and adoration is between scripture and prayer. The call to worship is hearing God’s summons to you through His Word. In this way, the Psalms, or scripture passages that magnify God’s glory, are followed by ready exultation of who He is and what He has done. While adoration is a heart proclamation by the prayers of saints, historical church fathers, Patristics, and Puritans, including the Book of Common Prayer, the devotional participant enters into prayer with them to propagate the adoration through prayers day by day.
Reading of the Law, Confession & Pardon
To acknowledge and confess personal sin, it is necessary to be specific about it. The frame of reference is the standards, requirements, and the law of God as given in the Old and New Testaments. To recognize one’s personal sin, the reading of the law from scripture must be followed and accepted to facilitate confession and repentance. With this confession, scripture reading is followed concerning the assurance of pardon. These are words of comfort received from God.
The Creeds
The Apostles’ Creed, Athanasian Creed, and Nicene Creed are recited to confess orthodox views and proclamations of the Christian faith. The creeds from many centuries ago are read out loud to express belief in what God revealed in His Word, holy scripture. Within the book O Come O Come, Emmanuel, the creeds are alternated and repeated to verbalize them for mental and spiritual intake each day to reinforce scripturally grounded understanding and acceptance of doctrine and orthodoxy to keep from falling into error or heresy.
Praise & Catechism
Once this far along in the daily devotion, the believer’s attention is turned to singing or verbal utterance of praise to the Father, the Son, and the Holy Spirit. This is the Gloria Patri from the 3rd-5th century for the believer each day as affections are proclaimed with regular attendance from the heart. From earlier worship, adoration, and now praise with confession and reading in between, the spirit within is brought close to God in His presence for continued devotion. After this point, the heart and mind of the believer are directed to the catechism of the catholic and reformed faith. The Westminster Shorter Catechism (1647) is read in a sequence of questions and answers corresponding to faith and practice. In alignment with scripture and proper theological doctrines, a few questions are answered sequentially across 31 days to intake morsels of truth for overall certainty and retention. It originates from the canon of biblical truth.
Prayer for Illumination
Prayer for an enlightened heart and mind is repeated each day in a structured way. Only from the words of historical figures Godly by the testimony of their lives and historical work. These are the prayers of people. Saints and divines who lived long ago by the grace of God to encourage, instruct, and abide in Christ among fellow believers. These prayers also come from the ancient Book of Common Prayer, where the plea for illumination remains in continuity to prior days in a structured way. This area of prayer further supports and reinforces personal prayer to ensure your thoughts and words correspond to scripture and the petitions of Godly orthodox people before modernity.
Scripture Reading
From 1835 to 1843, Robert M’Cheyne, a minister from the church of Scotland, prepared a bible reading plan that orients personal exposition through the New Testament and the Psalms twice a year and the Old Testament once yearly. While this plan includes four chapters per day, this liturgical book offers a reading from a smaller reference passage within an appendix. The M’Cheyne plan places believers within reading across New Testament and Old Testament genres to deepen and widen personal immersion within God’s Word. While this passage in the devotional corresponds to the daily time with the Lord in the M’Cheyne bible plan, you can substitute the reading plan of your choice instead.
Prayer of Intercession & Petition
To begin the prayer for personal interest and attention, this area of prayer begins with historical church fathers and prayers from a range of traditions involving Augustine, Anselm, Kempis, Chrysostom, and various others. As a prayer of intercession begins from ancient writings, the reader is invited to pray for personal needs and interests, the church, and the world. I’ve found that working from a short set of notes or a prayer list is helpful for this time within the liturgy. And if it’s not a distraction, a time of personal petition in this way set to music with incense adds to the time of intimacy. This is an ideal time to pray for your family, friends, church, and the community and widen the scope to include what’s on your heart afterward.
The Lord’s Prayer
The final area of the liturgy is the “Our Father” (the Lord’s Prayer). To be read to yourself, verbalized out loud in remembrance of how Jesus teaches us to pray. To close the liturgy speaking this prayer, not by empty utterance, but by a heart intent of love and loyalty. If you do this on your knees or bow before Him in His presence, even better.
Our Father in Heaven, hallowed be your name; your kingdom come; your will be done, on earth as it is in heaven. Give us this day our daily bread. And forgive us our debts, as we forgive our debtors.
“Fount of Heaven,” edited by Robert Elmer, is a book of assembled prayers from the Early Church. First published in 2022 by Lexam, these prayers originated from the writings of individuals within the patristic era and were written as correspondence to God for centuries. These writings extend from the first and second centuries AD to hundreds of years later. The prayers of these historical figures transcended hardships as the growth and spread of the church continued to grow across geographies of immense distance.
So, the purpose of this book is to bring into view the written prayers of people who had a lot to say to God as acts of adoration, confession, gratitude, and intercession. As I read this book over months to learn more about prayer and the thoughts of people I admire, I’ve had a growing desire to develop a better prayer life with greater depth and range. This book was one of the ways personal development in this area became more achievable. This meant reading through people’s thoughts as their prayers were translated into English. To learn their thoughts about their convictions, concerns, confessions, and life struggles since they spoke and wrote to God authentically and reverently.
While the saints and influential leaders of the patristic era were literate and well-educated enough to produce writings that conveyed their personal prayer lives, today, we have their perspectives through the lens of accountability since they offered their voices and pens before God. What they said revealed true beliefs and methods of prayer that record for all time interaction with the Spirit and the Word that helps people to witness and agree to the offerings given. These prayers serve as a model of communication reminiscent of our Lord’s prayer that Jesus taught the apostles.
Topically, the prayers are categorized to fit life circumstances that were upon the early church fathers. Those circumstances often match what the reader encounters today. In a spiritual sense, the adoration, worship, and pleas for guidance, mercy, or presence often resonate to build a larger range of prayer language of readers immersed in the writers’ thoughts. A walkthrough on the topics of interest includes praise, remembrance, restoration, peace, healing, grace, protection, guidance, truth, freedom, strength, perspective, and church life. Moreover, patristic forms of morning and evening prayers are examples for readers to incorporate into their prayer lives.
Finally, this text shouldn’t be read and then go back on the shelf and remain there indefinitely. This book is an actual prayer book of credibility and brings into your own life in agreement with the saints of long ago. Letting their words permeate your mind to offer common and personal prayers spoken and written to God is an effective way of learning how to pray and what to pray in a structured and more substantive form.
The ancient early church fathers and writings appear within this book as follows:
“Rock and Sand: An Orthodox Appraisal of the Protestant Reformers and Their Teachings” by Dr. Josiah Trenham significantly contributes to the ongoing dialogue between Orthodox Christianity and Protestantism. Published in 2015, this work aims to provide an Orthodox perspective on the Protestant Reformation, its key figures, and its theological implications. Dr. Josiah Trenham, a priest in the Orthodox Church, presents a detailed examination of the Reformation, juxtaposing Orthodox Christian theology with various Protestant traditions.
Introduction
In Christian thought’s vast and varied landscape, the dialogue between tradition and reform is both ancient and ongoing. “Rock and Sand” by Josiah Trenham is a significant marker in this conversation, offering a discerning yet charitable Orthodox appraisal of the Protestant Reformers and their teachings. This work is not merely an academic exercise; it is a heartfelt endeavor to bridge understanding between two profound expressions of Christian faith while firmly grounding itself in the bedrock of Orthodox tradition.
Father Trenham, with erudition and pastoral sensitivity, embarks on a journey through the tumultuous waters of the Reformation, navigating with a compass set by the early Church Fathers. His exploration is polemical yet permeated with a spirit of charity, acknowledging the Protestant Reformers’ sincere religious fervor and theological contributions, even as he critiques their departures from what he perceives as the true apostolic faith.
The book is structured as a dialogue between “Rock” and “Sand,” metaphorically representing the enduring solidity of Orthodox tradition and the shifting grounds of Reformation thought, respectively. The “Rock” section lays a foundation, elucidating the Orthodox perspective on crucial Christian doctrines, including the nature of the Church, the sacraments, and the path to salvation. This section is not just a defense but an invitation to glimpse the beauty and depth of Orthodox theology, rooted in centuries of contemplation and liturgical life.
In contrast, the “Sand” section is a thoughtful examination of the Reformation, characterized not by dismissiveness but by a rigorous engagement with the theological innovations introduced by figures like Luther, Calvin, and Zwingli. Father Trenham’s critiques are framed with respect, aiming not to disparage but to dialogue, question, and seek understanding. His approach reflects a deep commitment to truth and a pastoral concern for unity in the body of Christ.
“Rock and Sand” is, at its heart, a call to conversation. It is an appeal to both Orthodox and Protestant believers to reflect on their roots, to consider the implications of their theological stances, and to engage with one another not as adversaries but as fellow pilgrims on the journey of faith. Father Trenham’s work is a testament to the possibility of rigorous theological discourse maintaining a spirit of love and respect for those with whom we disagree.
In this introduction to “Rock and Sand,” we are invited to embark on a journey of discovery to explore the contours of Christian history and theology with an open heart and a discerning mind. May this book serve as a bridge, encouraging us to walk across with a spirit of humility and a shared desire for the truth that transcends our divisions, finding common ground in our mutual love for Christ and His Church.
Critical Analysis
Josiah Trenham’s “Rock and Sand” critiques key Protestant movements, including Lutheranism, Calvinism, and Anabaptism. His analysis is rooted in a deep commitment to Orthodox theology and ecclesiology, providing a critical perspective to foster understanding.
Lutheranism
Trenham’s examination of Lutheranism centers on Martin Luther, the seminal figure of the Protestant Reformation. He acknowledges Luther’s profound impact on Christianity, noting his initial intention to reform perceived abuses within the Roman Catholic Church. Trenham highlights Luther’s doctrine of justification by faith alone (sola fide) as a radical departure from the traditional Christian understanding of salvation as a synergistic process involving faith and works, as upheld by the Orthodox Church.
Trenham critiques Luther’s interpretation of Scripture, particularly his emphasis on the primacy of faith to the exclusion of works, as an oversimplification that neglects the holistic scriptural narrative of salvation. He also addresses Luther’s rejection of certain sacraments and his reconfiguration of the Eucharist, which diverge significantly from Orthodox sacramental theology. Trenham’s critique is not merely doctrinal but also ecclesiological, pointing out that Luther’s break from Rome led to a fracturing of Christian unity and the subsequent proliferation of denominations, which he views as contrary to the unity prayed for by Christ.
Calvinism
In addressing Calvinism, Trenham focuses on John Calvin, whose theological systematization and emphasis on the sovereignty of God have deeply influenced Protestant thought. Trenham engages critically with Calvin’s doctrine of predestination, arguing that it undermines the biblical teaching of free will and God’s universal desire for salvation. He contends that Calvin’s emphasis on the total depravity of humanity and the irresistible grace of God presents a view of salvation that is at odds with the Orthodox understanding of cooperation between human freedom and divine grace.
Trenham also takes issue with the Calvinist understanding of the Eucharist, particularly the spiritual presence of Christ, as opposed to the real presence affirmed by Orthodox theology. He views Calvin’s ecclesiology, with its rejection of apostolic succession and the sacramental priesthood, as a departure from the apostolic tradition maintained by the Orthodox Church.
Anabaptism
Trenham’s analysis of Anabaptism recognizes the diversity within this movement, which emerged as a radical wing of the Reformation, advocating for adult baptism and a visible church of believers. He appreciates the Anabaptists’ emphasis on personal piety and ethical living but critiques their rejection of infant baptism as inconsistent with the early Church’s practices and teachings. Trenham sees the Anabaptist separation from the wider society and their skepticism of established church structures as problematic, arguing that it leads to a form of ecclesial isolation that is alien to the Orthodox vision of the Church as a sacramental community that sanctifies God’s people in the world through its presence.
Trenham is particularly concerned with the Anabaptist tendency towards theological individualism and the consequent subjective interpretation of Scripture, which he believes undermines the Christian faith’s communal and apostolic nature and authority as understood in Orthodoxy.
The Church of England
Trenham’s examination of the Church of England (Anglicanism) is nuanced, recognizing its unique position as a via media, or “middle way,” between Roman Catholicism and Protestantism. He notes the historical and political circumstances surrounding its formation under King Henry VIII and its subsequent theological development under figures like Thomas Cranmer and Richard Hooker. Trenham appreciates the Church of England’s retention of certain liturgical and sacramental elements, which he sees as vestiges of apostolic Christianity. Still, he critiques the Church’s departure from Orthodox ecclesiology and theology in several key areas:
Authority and Tradition: Trenham critiques the Anglican reliance on the Elizabethan Settlement’s “three-legged stool” of Scripture, tradition, and reason as a departure from the Orthodox understanding of Holy Tradition as the life of the Holy Spirit within the Church, guiding the faithful in interpreting Scripture and living out the Christian faith.
Ecclesiology: He addresses the issue of apostolic succession in the context of the English Reformation, questioning the validity of Anglican orders from an Orthodox standpoint due to changes in ordination rites and the theological understanding of the priesthood.
Sacramental Theology: While acknowledging the Anglican Communion’s maintenance of a sacramental worldview, Trenham points out divergences in the understanding and practice of sacraments like the Eucharist, where the range of Anglican theological positions does not always align with the Orthodox faith in the real presence of Christ.
Ethical and Moral Teachings: Trenham also touches upon the contemporary challenges within Anglicanism, especially around ethical issues, where he perceives a departure from traditional Christian teachings in some parts of the Anglican Communion.
Evangelicalism
When turning his attention to Evangelicalism, Trenham engages with a movement characterized by its emphasis on the authority of Scripture, the necessity of a personal conversion experience, and active evangelism. He appreciates the enthusiasm for personal faith and the commitment to the Bible that Evangelicals demonstrate but expresses concern over what he sees as a reductionist approach to Christianity:
Sola Scriptura and Interpretive Pluralism: Trenham critiques the Evangelical reliance on Scripture alone, apart from the interpretative context of Holy Tradition, which he argues leads to a fragmentation of belief and practice within Christianity.
Personal Conversion and Ecclesiology: While recognizing the importance of personal faith, Trenham critiques the Evangelical emphasis on individual conversion experiences at the expense of a communal, sacramental, and liturgical life, which he sees as central to Orthodox Christianity.
Liturgy and Sacraments: He expresses concern over the diminished role of liturgy and sacraments in many Evangelical communities, viewing this as a departure from the worship life of the early Church.
Moral and Social Engagement: Trenham notes the significant contributions of Evangelicals in social and moral spheres but calls for a more integrated approach to faith and works, in line with Orthodox teaching on theosis as the transformation of the whole person in Christ.
Josiah Trenham delves into the complexities of the Roman Catholic Counter-Reformation and the perceived decline of Protestantism, offering a critical and reflective Orthodox perspective. His analysis is situated within a broader discussion of Christian history, where he seeks to understand these movements in their theological and ecclesiastical dimensions and their historical and cultural contexts.
Counter-Reformation
Trenham’s treatment of the Counter-Reformation, the Catholic Church’s response to the challenges posed by the Protestant Reformation, is nuanced. He acknowledges the Counter-Reformation’s role in addressing abuses and reaffirming key Catholic doctrines, as seen in the Council of Trent (1545-1563) and the subsequent Catholic revival. Trenham views these developments through an Orthodox lens, recognizing both positive reforms and areas where he believes the Counter-Reformation further entrenched theological errors or practices divergent from Orthodox tradition.
Reaffirmation of Catholic Doctrine: Trenham notes the Council of Trent’s role in clarifying Catholic teachings in response to Protestant critiques. He provides an Orthodox appraisal of these clarifications, particularly on issues like justification, the sacraments, and the role of tradition, highlighting areas of agreement and divergence with Orthodox theology.
Spiritual and Educational Renewal: He appreciates the Counter-Reformation’s emphasis on spiritual renewal and its efforts to improve clerical education and lay piety.
Missionary Expansion: Trenham examines the Counter-Reformation’s missionary efforts, recognizing the zeal for evangelization while also critiquing the colonial and coercive aspects of some missionary activities, contrasting them with the Orthodox approach to mission.
Ecclesiological and Liturgical Developments: He critiques certain Counter-Reformation ecclesiological decisions and liturgical reforms for deviating from early Christian practices, as understood by the Orthodox Church, particularly regarding papal authority and the centralization of ecclesiastical power.
Trenham provides a further Orthodox perspective on the Counter-Reformation, including a nuanced analysis of the role of the Jesuits and the concept of Papal authority during this pivotal period in Christian history. His examination is part of a broader endeavor to understand the theological and ecclesiological shifts that occurred in response to the Protestant Reformation and how these shifts have influenced Christian discourse across various traditions.
The Role of the Jesuits
The Society of Jesus, or Jesuits, founded by Ignatius of Loyola in 1540, played a crucial role in the Counter-Reformation. Trenham acknowledges the Jesuits’ significant contributions to the Catholic Church’s renewal efforts, focusing on their educational, missionary, and apologetic work. He appreciates their dedication to rigorous education and intellectual engagement, which led to the founding of numerous schools and universities that have contributed to Christian scholarship.
Educational Initiatives: Trenham notes the Jesuits’ emphasis on education to reform the Church and society. He views their approach to education as a positive force for deepening theological understanding and fostering a more informed clergy and laity.
Missionary Endeavors: The Jesuits’ missionary activities are recognized for their global reach and impact. Trenham examines these efforts with a critical eye, acknowledging the zeal for evangelization while also discussing the complexities and challenges of missionary work, including cultural encounters and the tension between conversion efforts and respect for indigenous cultures.
Apologetic and Counter-Reformation Activities: The Jesuits’ role in defending Catholic doctrine against Protestant critiques is a key focus of Trenham’s analysis. He critiques some of their methods and theologically engages with their apologetic works, highlighting areas of disagreement from an Orthodox standpoint and recognizing their commitment to their faith.
Papal Authority
Papal authority is central to Trenham’s critique of the Counter-Reformation period. He views the consolidation of Papal power and the definition of Papal infallibility (formally declared later at the First Vatican Council in 1870 but gaining momentum during the Counter-Reformation) as significant departures from the early Church’s conciliar and collegial governance model.
Centralization of Authority: Trenham discusses how the Counter-Reformation contributed to the centralization of authority in the papacy, moving away from the Orthodox model of ecclesial authority vested in the consensus of bishops and ecumenical councils.
Papal Infallibility: While the doctrine of Papal infallibility was not formally defined until the 19th century, Trenham addresses the trajectory set during the Counter-Reformation that led to its eventual acceptance. He critiques this development from an Orthodox perspective, emphasizing the importance of conciliarity and the collective authority of the Church’s bishops.
Ecclesiological Implications: The strengthening of Papal authority is seen by Trenham as contributing to a rift between Eastern and Western Christianity, further complicating efforts toward Christian unity.
Decline of Protestantism
When addressing the perceived theological decline of Protestantism, Trenham explores the theological fragmentation and secularization that have impacted many Protestant denominations in the modern era. He attributes part of this decline to foundational issues within Protestantism, such as the principle of sola scriptura and the lack of a unified ecclesiastical authority, which he argues has led to doctrinal relativism and a diminished sense of the sacred.
Theological Fragmentation: While recognizing the intent of confessional standards of protestant traditions (e.g., Westminster, Concord, etc.), Trenham discusses the proliferation of Protestant denominations as a consequence of the principle of sola scriptura, suggesting that the absence of a unified interpretative authority has led to a fragmentation of faith and practice.
Secularization and Moral Relativism: He critiques the impact of secularization on Protestantism, observing how certain denominations have conformed to secular moral norms, particularly on issues of sexuality and life ethics, moving away from traditional Christian teachings.
Ecclesiological Challenges: Trenham reflects on the challenges faced by Protestant ecclesiology, including the loss of apostolic succession and the sacramental priesthood, which he sees as contributing to a weakened sense of ecclesial identity and authority.
Cultural and Liturgical Dilution: He expresses concern over the dilution of liturgical worship and the loss of a sense of the sacred in some reductionistic Protestant communities, advocating for a return to a more traditional, sacramental, and liturgical form of Christian worship.
Summary
In “Rock and Sand,” Father Josiah Trenham embarks on a scholarly and respectful examination of Protestantism and the Reformation from an Orthodox Christian perspective. His analysis is both comprehensive and favorable, acknowledging the profound impact of the Reformation on Christian history while also offering a critical reflection through the lens of Orthodox theology and tradition.
Trenham begins his analysis by recognizing the significant contributions of the Reformation to Christian thought and practice. He appreciates the Reformers’ zeal for Scriptural authority, personal piety, and their desire to return to the early Church’s simplicity and fervor. Trenham highlights the positive aspects of the Reformation’s call to moral and ecclesiastical reform, acknowledging the genuine concerns about ecclesiastical corruption and the need for spiritual renewal that motivated many of the Reformers.
A notable feature of Trenham’s work is his respectful engagement with key figures of the Reformation, such as Martin Luther, John Calvin, and Ulrich Zwingli. He delves into their writings and theological positions with care, aiming to highlight their context and motivations. Trenham’s approach is not to vilify these individuals but to critically engage with their ideas earnestly, recognizing their contributions to the development of separated Christian traditions and its expressions of faith.
Critical Yet Charitable Analysis
Trenham’s critique of Protestant doctrines and practices is rooted in a deep commitment to Orthodox Christianity’s theological and liturgical traditions. While he raises pressing concerns about certain Reformation teachings, such as sola scriptura (Scripture alone) and sola fide (faith alone), his critical views are offered in a spirit of charity. Trenham expresses a desire for unity and understanding among Christians, emphasizing the importance of returning to the faith and practices of the early Church as a basis for reconciliation.
Orthodox Perspective on Unity and Truth
Central to Trenham’s analysis is the Orthodox perspective on theological and ecclesial truth. He contrasts the Orthodox Church’s emphasis on apostolic succession, sacramental life, and the continuity of tradition with the changes introduced by the Reformation. Trenham urges an Orthodox approach to Christian unity grounded in a shared commitment to the teachings and practices of the early Church.
Conclusion
Josiah Trenham’s “Rock and Sand” offers a thoughtful and respectful analysis of Protestantism and the Reformation from an Orthodox viewpoint. While critical of numerous adverse developments within the Protestant and Reformed ethos of faith, Trenham’s work is imbued with a genuine respect for the Reformers’ academic contributions and virtues with an acknowledgment of the Reformation’s complex legacy.
The book Be Thou My Vision is a devotional compilation of materials structured in liturgical form. The book’s substance is ordered so that a believer delves into areas of pertinent interest. The book is 345 pages long and goes well beyond standard evangelical reading, including guided subject matter, the Word, and prayer. Over the last 31 days, I gave attention each morning to the material and immersed myself in the various segments of the liturgy as a renewed means of devotion.
Introduction
The point of the liturgy is to engage in the material, not as a passive reading for contemplation and understanding, but to engage in areas given to include the following:
Worship
Adoration
Reading of the Law
Confession of Sin
Assurance of Pardon
Recitation of Creeds
Praise
Catechism
Prayer for Illumination
Scripture Reading
Prayer for Intercession
Further Petition
The Lord’s Prayer
In order, each meaning is not strictly ritualistic but complementary to what private or personal connection is made to God as a believer in Christ Jesus. It invites the participant to learn and follow as a disciple devoted to God by the Spirit. This is not ritualism. It is an ordered way of daily worship, instruction, prayer, and spiritual formation. As an instrument of sanctification, consistent immersion in devotion by this form aids in personal spiritual development directed to the glory of God. As a God-centered devotional, personal experience for comfort, satisfaction, and confidence is a secondary benefit.
Worship & Adoration
The distinction between worship and adoration is between scripture and prayer. The call to worship is a hearing of God’s summons to you through His Word. In this way, the Psalms, or scripture passages that magnify God’s glory, are followed by ready exultation of who He is and what He has done. While adoration is a heart proclamation by the prayers of saints, historical church fathers, Patristics, and Puritans, including the Book of common prayer, the devotional participant enters into prayer with them to propagate the adoration through prayers day by day.
Reading of the Law, Confession & Pardon
To acknowledge personal sin and confess it, it is necessary to be specific about it. The frame of reference is the standards, requirements, and the law of God as given in the Old and New Testaments. To recognize one’s personal sin, the reading of the law from scripture must be followed and accepted to facilitate confession and repentance. With this confession, scripture reading is followed concerning the assurance of pardon. These are words of comfort received from God.
The Creeds
The Apostles’ Creed, Athanasian Creed, and Nicene Creed are recited to confess orthodox views and proclamations of the Christian faith. The creeds from many centuries ago are read out loud to express belief in what God revealed in His Word, holy scripture. Within the book, Be Thou My Vision, the creeds are alternated and repeated to verbalize them for mental and spiritual intake each day to reinforce scripturally grounded understanding and acceptance of doctrine and orthodoxy to keep from falling into error or heresy. To read the creeds, I have assembled and posted their statements and historical formation here.
Praise & Catechism
Once this far along in the daily devotion, the believer’s attention is turned to singing or verbal utterance of praise to the Father, the Son, and the Holy Spirit. This is the Gloria Patri from the 3rd-5th century for the believer each day as affections are proclaimed with regular attendance from the heart. From earlier worship, adoration, and now praise with confession and reading in between, the spirit within is brought close to God in His presence for continued devotion. After this point, the heart and mind of the believer are directed to the catechism of the catholic and reformed faith. The Westminster Shorter Catechism (1647) is read in a sequence of questions and answers corresponding to faith and practice. In alignment with scripture and proper theological doctrines, a few questions are answered sequentially across 31 days to intake morsels of truth for overall certainty and retention. It originates from the canon of biblical truth.
Prayer for Illumination
Prayer for an enlightened heart and mind is repeated each day in a structured way. Only from the words of historical figures Godly by the testimony of their lives and historical work. These are the prayers of people. Saints and divines who lived long ago by the grace of God to encourage, instruct, and abide in Christ among fellow believers. These prayers also come from the ancient Book of common prayer, where the plea for illumination remains in continuity to prior days in a structured way. This area of prayer further supports and reinforces personal prayer to assure your thoughts and words correspond to scripture and the petitions of Godly orthodox people before modernity.
Scripture Reading
From 1835 to 1843, Robert M’Cheyne, a minister from the church of Scotland, prepared a bible reading plan that orients personal exposition through the New Testament and the Psalms twice a year and the Old Testament once yearly. While this plan includes four chapters per day, this liturgical book offers a reading from a smaller reference passage within an appendix. The M’Cheyne plan places believers within reading across New Testament and Old Testament genres to deepen and widen personal immersion within God’s Word. While this passage in the devotional corresponds to the daily time with the Lord in the M’Cheyne bible plan, you can substitute the reading plan of your choice instead.
Prayer of Intercession & Petition
To begin the prayer for personal interest and attention, this area of prayer begins with historical church fathers and prayers from a range of traditions involving Augustine, Anselm, Kempis, Chrysostom, and various others. As a prayer of intercession begins from ancient writings, the reader is invited to pray for personal needs and interests, the church, and the world. I’ve found that working from a short set of notes or a prayer list is helpful for this time within the liturgy. And if it’s not a distraction, a time of personal petition in this way set to music with incense adds to the time of intimacy. This is an ideal time to pray for your family, friends, church, and the community and widen the scope to include what’s on your heart afterward.
The Lord’s Prayer
The final area of the liturgy is the “Our Father” (the Lord’s Prayer). To be read to yourself, verbalized out loud in remembrance of how Jesus teaches us to pray. To close the liturgy speaking this prayer, not by empty utterance, but by a heart intent of love and loyalty. If you do this on your knees or bow before Him in His presence, even better.
Our Father in Heaven, hallowed be your name; your kingdom come; your will be done, on earth as it is in heaven. Give us this day our daily bread. And forgive us our debts, as we forgive our debtors.
After the Puritan period of Christian faith and practice, few figures drew as much reverence as Jonathan Edwards. Born on October 5, 1703, in East Windsor, Connecticut, Edwards emerged as a figure who significantly influenced a Christ-centered revival that swept through the British American colonies in the mid-18th century. His contributions as a pastor and theologian have left an unforgettable mark on Christianity in America and global theological discourse.
Introduction
In the corpus of religious literature, few sermons have garnered as much attention and debate as Jonathan Edwards’ “Sinners in the Hands of an Angry God.” Delivered in 1741, this sermon is a gem of Christendom history and a profound exploration of Puritan theology and the human condition. It epitomizes the era’s spirit and offers a window into the historical mindset of 18th-century colonial America. The message was delivered during great Christ-centered devotion in the American colonies. Characterized by a renewed and passionate emphasis on personal and corporate fellowship, faith, and discipleship, Jonathan Edwards, a significant figure in this movement, sought to awaken his audience to the realities of sin, divine judgment, and the urgency of redemption.
A key to understanding this message lies in grasping Edwards’ theological framework. Aligned to Reformed doctrines of grace, Edwards emphasized God’s sovereignty, man’s depravity, and the necessity of salvation through Christ.
Message
While often remembered for its imagery of hell and divine wrath, the message is more than just a historical gem of Puritan imperatives. It encapsulates critical elements of Edwards’ theology and his timeless warnings and plea to people who are on their way to hell. Its enduring influence is seen in its continued study in theological seminaries, its enduring bearing on Christian American thought, and its place alongside the abiding by the biblical narrative.
SINNERS IN THE HANDS OF AN ANGRY GOD
by Jonathan Edwards
Preached at Enfield, July 8th, 1741, at a time of great awakenings, and attended with remarkable impressions on many of the hearers.
Deut. 32:35 –Their foot shall slide in due time–
“In this verse is threatened the vengeance of God on the wicked unbelieving Israelites, who were God’s visible people, and who lived under the means of grace; but who, notwithstanding all God’s wonderful works towards them, remained (as ver. 28.) void of counsel, having no understanding in them. Under all the cultivations of Heaven, they brought forth bitter and poisonous fruit; as in the two verses next preceding the text.—The expression I have chosen for my text, Their foot shall slide in due time, seems to imply the following things, relating to the punishment and destruction to which these wicked Israelites were exposed.
That they were always exposed to destruction; as one that stands or walks in slippery places is always exposed to fall. This is implied in the manner of their destruction coming upon them, being represented by their foot sliding. The same is expressed, Psalm 73:18. “Surely thou didst set them in slippery places; thou castedst them down into destruction.”
It implies, that they were always exposed to sudden unexpected destruction. As he that walks in slippery places is every moment liable to fall, he cannot foresee one moment whether he shall stand or fall the next; and when he does fall, he falls at once without warning: which is also expressed in Psalm 73:18, 19. “Surely thou didst set them in slippery places; thou castedst them down into destruction: how are they brought into desolation as in a moment?”
Another thing implied is, that they are liable to fall of themselves, without being thrown down by the hand of another; as he that stands or walks on slippery ground needs nothing but his own weight to throw him down.
That the reason why they are not fallen already, and do not fall now, is only that God’s appointed time is not come. For it is said that when that due time, or appointed time, comes, their foot shall slide. Then they shall be left to fall, as they are inclined by their own weight. God will not hold them up in these slippery places any longer, but will let them go; and then, at that very instant, they shall fall into destruction; as he that stands in such slippery declining ground, on the edge of a pit, he cannot stand alone, when he is let go he immediately falls and is lost.
The observation from the words that I would now insist upon is this.—“There is nothing that keeps wicked men at any one moment out of hell, but the mere pleasure of God.”—By the mere pleasure of God, I mean his sovereign pleasure, his arbitrary will, restrained by no obligation, hindered by no manner of difficulty, any more than if nothing else but God’s mere will had in the least degree, or in any respect whatsoever, any hand in the preservation of wicked men one moment.—The truth of this observation may appear by the following considerations.
There is no want of power in God to cast wicked men into hell at any moment. Men’s hands cannot be strong when God rises up: the strongest have no power to resist him, nor can any deliver out of his hands.—He is not only able to cast wicked men into hell, but he can most easily do it. Sometimes an earthly prince meets with a great deal of difficulty to subdue a rebel, who has found means to fortify himself, and has made himself strong by the numbers of his followers. But it is not so with God. There is no fortress that is any defence from the power of God. Though hand join in hand, and vast multitudes of God’s enemies combine and associate themselves, they are easily broken in pieces. They are as great heaps of light chaff before the whirlwind; or large quantities of dry stubble before devouring flames. We find it easy to tread on and crush a worm that we see crawling on the earth; so it is easy for us to cut or singe a slender thread that any thing hangs by: thus easy is it for God, when he pleases, to cast his enemies down to hell. What are we, that we should think to stand before him, at whose rebuke the earth trembles, and before whom the rocks are thrown down?
They deserve to be cast into hell; so that divine justice never stands in the way, it makes no objection against God’s using his power at any moment to destroy them. Yea, on the contrary, justice calls aloud for an infinite punishment of their sins. Divine justice says of the tree that brings forth such grapes of Sodom, “Cut it down, why cumbereth it the ground?” Luke 13:7. The sword of divine justice is every moment brandished over their heads, and it is nothing but the hand of arbitrary mercy, and God’s mere will, that holds it back.
They are already under a sentence of condemnation to hell. They do not only justly deserve to be cast down thither, but the sentence of the law of God, that eternal and immutable rule of righteousness that God has fixed between him and mankind, is gone out against them, and stands against them; so that they are bound over already to hell. John 3:18. “He that believeth not is condemned already.” So that every unconverted man properly belongs to hell: that is his place; from thence he is, John 8:23. “Ye are from beneath,” and thither he is bound; it is the place that justice, and God’s word, and the sentence of his unchangeable law, assign to him.
They are now the objects of that very same anger and wrath of God, that is expressed in the torments of hell. And the reason why they do not go down to hell at each moment, is not because God, in whose power they are, is not then very angry with them; as he is with many miserable creatures now tormented in hell, and there feel and bear the fierceness of his wrath. Yea, God is a great deal more angry with great numbers that are now on earth; yea, doubtless with many that are now in this congregation, who it may be are at ease, than he is with many of those who are now in the flames of hell.—So that it is not because God is unmindful of their wickedness, and does not resent it, that he does not let loose his hand and cut them off. God is not altogether such a one as themselves, though they imagine him to be so. The wrath of God burns against them, their damnation does not slumber; the pit is prepared, the fire is made ready, the furnace is now hot, ready to receive them; the flames do now rage and glow. The glittering sword is whet, and held over them, and the pit hath opened its mouth under them.
The devil stands ready to fall upon them, and seize them as his own, at what moment God shall permit him. They belong to him; he has their souls in his possession, and under his dominion. The Scripture represents them as his goods, Luke 11:21. The devils watch them; they are ever by them, at their right hand; they stand waiting for them, like greedy hungry lions that see their prey, and expect to have it, but are for the present kept back. If God should withdraw his hand, by which they are restrained, they would in one moment fly upon their poor souls. The old serpent is gaping for them; hell opens its mouth wide to receive them; and if God should permit it, they would be hastily swallowed up and lost.
There are in the souls of wicked men those hellish principles reigning, that would presently kindle and flame out into hell-fire, if it were not for God’s restraints. There is laid in the very nature of carnal men, a foundation for the torments of hell. There are those corrupt principles, in reigning power in them, and in full possession of them, that are seeds of hell-fire. These principles are active and powerful, exceeding violent in their nature, and if it were not for the restraining hand of God upon them, they would soon break out, they would flame out after the same manner as the same corruptions, the same enmity, does in the hearts of damned souls, and would beget the same torments as they do in them. The souls of the wicked are in Scripture compared to the troubled sea, Isaiah 57:20. For the present, God restrains their wickedness by his mighty power, as he does the raging waves of the troubled sea, saying, “Hitherto shalt thou come, and no further;” but if God should withdraw that restraining power, it would soon carry all before it. Sin is the ruin and misery of the soul; it is destructive in its nature; and if God should leave it without restraint, there would need nothing else to make the soul perfectly miserable. The corruption of the heart of man is immoderate and boundless in its fury; and while wicked men live here, it is like fire pent up by God’s restraints, whereas if it were let loose, it would set on fire the course of nature; and as the heart is now a sink of sin, so, if sin was not restrained, it would immediately turn the soul into a fiery oven, or a furnace of fire and brimstone.
It is no security to wicked men for one moment, that there are no visible means of death at hand. It is no security to a natural man, that he is now in health, and that he does not see which way he should now immediately go out of the world by any accident, and that there is no visible danger in any respect in his circumstances. The manifold and continual experience of the world in all ages, shows this is no evidence, that a man is not on the very brink of eternity, and that the next step will not be into another world. The unseen, unthought of ways and means of persons going suddenly out of the world are innumerable and inconceivable. Unconverted men walk over the pit of hell on a rotten covering, and there are innumerable places in this covering so weak that they will not bear their weight, and these places are not seen. The arrows of death fly unseen at noon-day; the sharpest sight cannot discern them. God has so many different unsearchable ways of taking wicked men out of the world and sending them to hell, that there is nothing to make it appear, that God had need to be at the expense of a miracle, or go out of the ordinary course of his providence, to destroy any wicked man, at any moment. All the means that there are of sinners going out of the world, are so in God’s hands, and so universally and absolutely subject to his power and determination, that it does not depend at all the less on the mere will of God, whether sinners shall at any moment go to hell, than if means were never made use of, or at all concerned in the case.
Natural men’s prudence and care to preserve their own lives, or the care of others to preserve them, do not secure them a moment. To this, divine providence and universal experience does also bear testimony. There is this clear evidence that mens’ own wisdom is no security to them from death; that if it were otherwise we should see some difference between the wise and politic men of the world, and others, with regard to their liableness to early and unexpected death: but how is it in fact? Eccl. 2:16. “How dieth the wise man? even as the fool.”
All wicked men’s pains and contrivance which they use to escape hell, while they continue to reject Christ, and so remain wicked men, do not secure them from hell one moment. Almost every natural man that hears of hell, flatters himself that he shall escape it; he depends upon himself for his own security; he flatters himself in what he has done, in what he is now doing, or what he intends to do. Every one lays out matters in his own mind how he shall avoid damnation, and flatters himself that he contrives well for himself, and that his schemes will not fail. They hear indeed that there are but few saved, and that the greater part of men that have died heretofore are gone to hell; but each one imagines that he lays out matters better for his own escape than others have done. He does not intend to come to that place of torment; he says within himself, that he intends to take effectual care, and to order matters so for himself as not to fail.
But the foolish children of men miserably delude themselves in their own schemes, and in confidence in their own strength and wisdom; they trust to nothing but a shadow. The greater part of those who heretofore have lived under the same means of grace, and are now dead, are undoubtedly gone to hell; and it was not because they were not as wise as those who are now alive; it was not because they did not lay out matters as well for themselves to secure their own escape. If we could speak with them, and inquire of them, one by one, whether they expected, when alive, and when they used to hear about hell, ever to be the subjects of that misery, we, doubtless, should hear one and another reply, “No, I never intended to come here: I had laid out matters otherwise in my mind; I thought I should contrive well for myself: I thought my scheme good. I intended to take effectual care; but it came upon me unexpected: I did not look for it at that time, and in that manner; it came as a thief: Death outwitted me: God’s wrath was too quick for me. O my cursed foolishness! I was flattering myself, and pleasing myself with vain dreams of what I would do hereafter; and when I was saying, peace and safety, then sudden destruction came upon me.”
God has laid himself under no obligation, by any promise, to keep any natural man out of hell one moment. God certainly has made no promises either of eternal life, or of any deliverance or preservation from eternal death, but what are contained in the covenant of grace, the promises that are given in Christ, in whom all the promises are yea and amen. But surely they have no interest in the promises of the covenant of grace who are not the children of the covenant, who do not believe in any of the promises, and have no interest in the Mediator of the covenant.
So that, whatever some have imagined and pretended about promises made to natural men’s earnest seeking and knocking, it is plain and manifest, that whatever pains a natural man takes in religion, whatever prayers he makes, till he believes in Christ, God is under no manner of obligation to keep him a moment from eternal destruction.
So that thus it is that natural men are held in the hand of God over the pit of hell; they have deserved the fiery pit, and are already sentenced to it; and God is dreadfully provoked, his anger is as great towards them as to those that are actually suffering the executions of the fierceness of his wrath in hell, and they have done nothing in the least to appease or abate that anger, neither is God in the least bound by any promise to hold them up one moment: the devil is waiting for them, hell is gaping for them, the flames gather and flash about them, and would fain lay hold on them, and swallow them up; the fire pent up in their own hearts is struggling to break out; and they have no interest in any Mediator, there are no means within reach that can be any security to them. In short, they have no refuge, nothing to take hold of; all that preserves them every moment is the mere arbitrary will, and un-covenanted, unobliged forbearance, of an incensed God.
Application
The use of this awful subject may be for awakening unconverted persons in this congregation. This that you have heard is the case of every one of you that are out of Christ.—That world of misery, that lake of burning brimstone, is extended abroad under you. There is the dreadful pit of the glowing flames of the wrath of God; there is hell’s wide gaping mouth open; and you have nothing to stand upon, nor any thing to take hold of; there is nothing between you and hell but the air; it is only the power and mere pleasure of God that holds you up.
You probably are not sensible of this; you find you are kept out of hell, but do not see the hand of God in it; but look at other things, as the good state of your bodily constitution, your care of your own life, and the means you use for your own preservation. But indeed these things are nothing; if God should withdraw his hand, they would avail no more to keep you from falling, than the thin air to hold up a person that is suspended in it.
Your wickedness makes you as it were heavy as lead, and to tend downwards with great weight and pressure towards hell; and if God should let you go, you would immediately sink and swiftly descend and plunge into the bottomless gulf; and your healthy constitution, and your own care and prudence, and best contrivance, and all your righteousness, would have no more influence to uphold you and keep you out of hell, than a spider’s web would have to stop a falling rock. Were it not for the sovereign pleasure of God, the earth would not bear you one moment; for you are a burden to it: the creation groans with you; the creature is made subject to the bondage of your corruption, not willingly; the sun does not willingly shine upon you to give you light to serve sin and Satan; the earth does not willingly yield her increase to satisfy your lusts; nor is it willingly a stage for your wickedness to be acted upon; the air does not willingly serve you for breath to maintain the flame of life in your vitals, while you spend your life in the service of God’s enemies. God’s creatures are good, and were made for men to serve God with, and do not willingly subserve to any other purpose, and groan when they are abused to purposes so directly contrary to their nature and end. And the world would spew you out, were it not for the sovereign hand of him who hath subjected it in hope. There are the black clouds of God’s wrath now hanging directly over your heads, full of the dreadful storm, and big with thunder; and were it not for the restraining hand of God, it would immediately burst forth upon you. The sovereign pleasure of God, for the present, stays his rough wind; otherwise it would come with fury, and your destruction would come like a whirlwind, and you would be like the chaff of the summer threshing-floor.
The wrath of God is like great waters that are dammed for the present; they increase more and more, and rise higher and higher, till an outlet is given; and the longer the stream is stopped, the more rapid and mighty is its course, when once it is let loose. It is true, that judgment against your evil works has not been executed hitherto; the floods of God’s vengeance have been withheld; but your guilt in the mean time is constantly increasing, and you are every day treasuring up more wrath; the waters are constantly rising, and waxing more and more mighty; and there is nothing but the mere pleasure of God, that holds the waters back, that are unwilling to be stopped, and press hard to go forward. If God should only withdraw his hand from the flood-gate, it would immediately fly open, and the fiery floods of the fierceness and wrath of God would rush forth with inconceivable fury, and would come upon you with omnipotent power; and if your strength were ten thousand times greater than it is, yea, ten thousand times greater than the strength of the stoutest, sturdiest devil in hell, it would be nothing to withstand or endure it.
The bow of God’s wrath is bent, and the arrow made ready on the string, and justice bends the arrow at your heart, and strains the bow, and it is nothing but the mere pleasure of God, and that of an angry God, without any promise or obligation at all, that keeps the arrow one moment from being made drunk with your blood. Thus all you that never passed under a great change of heart, by the mighty power of the Spirit of God upon your souls; all you that were never born again, and made new creatures, and raised from being dead in sin, to a state of new, and before altogether unexperienced, light and life, are in the hands of an angry God. However you may have reformed your life in many things, and may have had religious affections, and may keep up a form of religion in your families and closets, and in the house of God, it is nothing but his mere pleasure that keeps you from being this moment swallowed up in everlasting destruction. However unconvinced you may now be of the truth of what you hear, by and by you will be fully convinced of it. Those that are gone from being in the like circumstances with you, see that it was so with them; for destruction came suddenly upon most of them; when they expected nothing of it, and while they were saying, Peace and safety: now they see, that those things on which they depended for peace and safety, were nothing but thin air and empty shadows.
The God that holds you over the pit of hell, much as one holds a spider, or some loathsome insect, over the fire, abhors you, and is dreadfully provoked: his wrath towards you burns like fire; he looks upon you as worthy of nothing else, but to be cast into the fire; he is of purer eyes than to bear to have you in his sight; you are ten thousand times more abominable in his eyes, than the most hateful venomous serpent is in ours. You have offended him infinitely more than ever a stubborn rebel did his prince: and yet, it is nothing but his hand that holds you from falling into the fire every moment. It is to be ascribed to nothing else, that you did not go to hell the last night; that you was suffered to awake again in this world, after you closed your eyes to sleep. And there is no other reason to be given, why you have not dropped into hell since you arose in the morning, but that God’s hand has held you up. There is no other reason to be given why you have not gone to hell, since you have sat here in the house of God, provoking his pure eyes by your sinful wicked manner of attending his solemn worship. Yea, there is nothing else that is to be given as a reason why you do not this very moment drop down into hell.
O sinner! consider the fearful danger you are in: it is a great furnace of wrath, a wide and bottomless pit, full of the fire of wrath, that you are held over in the hand of that God, whose wrath is provoked and incensed as much against you, as against many of the damned in hell. You hang by a slender thread, with the flames of divine wrath flashing about it, and ready every moment to singe it, and burn it asunder; and you have no interest in any Mediator, and nothing to lay hold of to save yourself, nothing to keep off the flames of wrath, nothing of your own, nothing that you ever have done, nothing that you can do, to induce God to spare you one moment.
—And consider here more particularly,
Whose wrath it is: it is the wrath of the infinite God. If it were only the wrath of man, though it were of the most potent prince, it would be comparatively little to be regarded. The wrath of kings is very much dreaded, especially of absolute monarchs, who have the possessions and lives of their subjects wholly in their power, to be disposed of at their mere will. Prov. 20:2 – “The fear of a king is as the roaring of a lion: whoso provoketh him to anger, sinneth against his own soul.” The subject that very much enrages an arbitrary prince, is liable to suffer the most extreme torments that human art can invent, or human power can inflict. But the greatest earthly potentates, in their greatest majesty and strength, and when clothed in their greatest terrors, are but feeble, despicable worms of the dust, in comparison of the great and almighty Creator and King of heaven and earth. It is but little that they can do, when most enraged, and when they have exerted the utmost of their fury. All the kings of the earth, before God, are as grasshoppers; they are nothing, and less than nothing; both their love and their hatred is to be despised. The wrath of the great King of kings, is as much more terrible than theirs, as his majesty is greater. Luke 12:4, 5. “And I say unto you, my friends, Be not afraid of them that kill the body, and after that have no more that they can do. But I will forewarn you whom ye shall fear: Fear him, which after he hath killed, hath power to cast into hell; yea, I say unto you, Fear him.”
It is the fierceness of his wrath that you are exposed to. We often read of the fury of God; as in Isa. 59:18. “According to their deeds, accordingly he will repay fury to his adversaries.” So Isa. 66:15 – “For behold, the Lord will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire.” And in many other places. So, in Rev. 19:15 we read of “the wine-press of the fierceness and wrath of Almighty God.” The words are exceeding terrible. If it had only been said, “the wrath of God,” the words would have implied that which is infinitely dreadful: but it is “the fierceness and wrath of God.” The fury of God! the fierceness of Jehovah! O how dreadful must that be! Who can utter or conceive what such expressions carry in them? But it is also “the fierceness and wrath of Almighty God.” As though there would be a very great manifestation of his almighty power in what the fierceness of his wrath should inflict; as though omnipotence should be as it were enraged, and exerted, as men are wont to exert their strength in the fierceness of their wrath. Oh! then, what will be the consequence! What will become of the poor worm that shall suffer it! Whose hands can be strong? and whose heart can endure? To what a dreadful, inexpressible, inconceivable depth of misery must the poor creature be sunk who shall be the subject of this!
Consider this, you that are here present, that yet remain in an unregenerate state. That God will execute the fierceness of his anger, implies, that he will inflict wrath without any pity. When God beholds the ineffable extremity of your case, and sees your torment to be so vastly disproportioned to your strength, and sees how your poor soul is crushed, and sinks down, as it were, into an infinite gloom; he will have no compassion upon you, he will not forbear the executions of his wrath, or in the least lighten his hand; there shall be no moderation or mercy, nor will God then at all stay his rough wind; he will have no regard to your welfare, nor be at all careful lest you should suffer too much in any other sense, than only that you shall not suffer beyond what strict justice requires. Nothing shall be withheld, because it is so hard for you to bear – Ezek. 8:18. “Therefore will I also deal in fury; mine eye shall not spare, neither will I have pity; and though they cry in mine ears with a loud voice, yet I will not hear them.” Now God stands ready to pity you; this is a day of mercy; you may cry now with some encouragement of obtaining mercy. But when once the day of mercy is past, your most lamentable and dolorous cries and shrieks will be in vain; you will be wholly lost and thrown away of God, as to any regard to your welfare. God will have no other use to put you to, but to suffer misery; you shall be continued in being to no other end; for you will be a vessel of wrath fitted to destruction; and there will be no other use of this vessel, but to be filled full of wrath. God will be so far from pitying you when you cry to him, that it is said he will only “laugh and mock,” Prov. 1:25, 26, &c.
How awful are those words, Isa. 63:3 which are the words of the great God, “I will tread them in mine anger, and will trample them in my fury, and their blood shall be sprinkled upon my garments, and I will stain all my raiment.” It is perhaps impossible to conceive of words that carry in them greater manifestations of these three things, viz. contempt, and hatred, and fierceness of indignation. If you cry to God to pity you, he will be so far from pitying you in your doleful case, or showing you the least regard or favour, that, instead of that, he will only tread you under foot. And though he will know that you cannot bear the weight of omnipotence treading upon you, yet he will not regard that, but he will crush you under his feet without mercy; he will crush out your blood, and make it fly, and it shall be sprinkled on his garments, so as to stain all his raiment. He will not only hate you, but he will have you in the utmost contempt; no place shall be thought fit for you, but under his feet, to be trodden down as the mire of the streets.
The misery you are exposed to is that which God will inflict to that end, that he might show what that wrath of Jehovah is. God hath had it on his heart to show to angels and men, both how excellent his love is, and also how terrible his wrath is. Sometimes earthly kings have a mind to show how terrible their wrath is, by the extreme punishments they would execute on those that would provoke them. Nebuchadnezzar, that mighty and haughty monarch of the Chaldean empire, was willing to show his wrath when enraged with Shadrach, Meshech, and Abednego; and accordingly gave order that the burning fiery furnace should be heated seven times hotter than it was before: doubtless, it was raised to the utmost degree of fierceness that human art could raise it. But the great God is also willing to show his wrath, and magnify his awful majesty and mighty power, in the extreme sufferings of his enemies – Rom. 9:22. “What if God, willing to show his wrath, and to make his power known, endured with much long-suffering the vessels of wrath fitted to destruction?” And seeing this is his design, and what he has determined, even to show how terrible the unrestrained wrath, the fury and fierceness, of Jehovah is, he will do it to effect. There will be something accomplished and brought to pass that will be dreadful with a witness. When the great and angry God hath risen up and executed his awful vengeance on the poor sinner, and the wretch is actually suffering the infinite weight and power of his indignation, then will God call upon the whole universe to behold that awful majesty and mighty power that is to be seen in it – Isaiah 33:12–14. “And the people shall be as the burnings of lime, as thorns cut up shall they be burnt in the fire. Hear, ye that are afar off, what I have done; and ye that are near, acknowledge my might. The sinners in Zion are afraid; fearfulness hath surprised the hypocrites,” &c.
Thus it will be with you that are in an unconverted state, if you continue in it; the infinite might, and majesty, and terribleness of the omnipotent God shall be magnified upon you, in the ineffable strength of your torments. You shall be tormented in the presence of the holy angels, and in the presence of the Lamb; and when you shall be in this state of suffering, the glorious inhabitants of heaven shall go forth and look on the awful spectacle, that they may see what the wrath and fierceness of the Almighty is; and when they have seen it, they will fall down and adore that great power and majesty. Isaiah 66:23, 24. “And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the Lord. And they shall go forth and look upon the carcasses of the men that have transgressed against me; for their worm shall not die, neither shall their fire be quenched, and they shall be an abhorring unto all flesh.”
It is everlasting wrath. It would be dreadful to suffer this fierceness and wrath of Almighty God one moment; but you must suffer it to all eternity. There will be no end to this exquisite horrible misery. When you look forward, you shall see a long forever, a boundless duration before you, which will swallow up your thoughts, and amaze your soul; and you will absolutely despair of ever having any deliverance, any end, any mitigation, any rest at all. You will know certainly that you must wear out long ages, millions of millions of ages, in wrestling and conflicting with this almighty merciless vengeance; and then when you have so done, when so many ages have actually been spent by you in this manner, you will know that all is but a point to what remains. So that your punishment will indeed be infinite. Oh who can express what the state of a soul in such circumstances is! All that we can possibly say about it, gives but a very feeble, faint representation of it; it is inexpressible and inconceivable: for “who knows the power of God’s anger?”
How dreadful is the state of those that are daily and hourly in danger of this great wrath and infinite misery! But this is the dismal case of every soul in this congregation that has not been born again, however moral and strict, sober and religious, they may otherwise be. Oh that you would consider it, whether you be young or old! There is reason to think, that there are many in this congregation now hearing this discourse, that will actually be the subjects of this very misery to all eternity. We know not who they are, or in what seats they sit, or what thoughts they now have. It may be they are now at ease, and hear all these things without much disturbance, and are now flattering themselves that they are not the persons, promising themselves that they shall escape. If we knew that there was one person, and but one, in the whole congregation, that was to be the subject of this misery, what an awful thing would it be to think of! If we knew who it was, what an awful sight would it be to see such a person! How might all the rest of the congregation lift up a lamentable and bitter cry over him! But, alas! instead of one, how many is it likely will remember this discourse in hell! And it would be a wonder, if some that are now present should not be in hell in a very short time, even before this year is out. And it would be no wonder if some persons, that now sit here, in some seats of this meeting-house, in health, quiet and secure, should be there before tomorrow morning. Those of you that finally continue in a natural condition, that shall keep out of hell longest, will be there in a little time! Your damnation does not slumber; it will come swiftly, and, in all probability, very suddenly, upon many of you. You have reason to wonder that you are not already in hell. It is doubtless the case of some whom you have seen and known, that never deserved hell more than you, and that heretofore appeared as likely to have been now alive as you. Their case is past all hope; they are crying in extreme misery and perfect despair; but here you are in the land of the living, and in the house of God, and have an opportunity to obtain salvation. What would not those poor damned, hopeless souls give for one day’s opportunity such as you now enjoy!
And now you have an extraordinary opportunity, a day wherein Christ has thrown the door of mercy wide open, and stands in calling, and crying with a loud voice to poor sinners; a day wherein many are flocking to him, and pressing into the kingdom of God. Many are daily coming from the East, West, North, and South; many that were very lately in the same miserable condition that you are in, are now in a happy state, with their hearts filled with love to him who has loved them, and washed them from their sins in his own blood, and rejoicing in hope of the glory of God. How awful it is to be left behind at such a day! To see so many others feasting, while you are pining and perishing! To see so many rejoicing and singing for joy of heart, while you have cause to mourn for sorrow of heart, and howl for vexation of spirit! How can you rest one moment in such a condition? Are not your souls as precious as the souls of the people at Suffield (the next neighbor town), where they are flocking from day to day to Christ?
Are there not many here who have lived long in the world, and are not to this day born again? And so are aliens from the commonwealth of Israel, and have done nothing ever since they have lived, but treasure up wrath against the day of wrath? Oh, Sirs, your case, in an especial manner, is extremely dangerous. Your guilt and hardness of heart is extremely great. Do not you see how generally persons of your years are passed over and left, in the present remarkable and wonderful dispensation of God’s mercy? You had need to consider yourselves, and awake thoroughly out of sleep. You cannot bear the fierceness and wrath of the infinite God.—And you, young men and young women, will you neglect this precious season which you now enjoy, when so many others of your age are renouncing all youthful vanities, and flocking to Christ? You especially have now an extraordinary opportunity; but if you neglect it, it will soon be with you as with those persons who spent all the precious days of youth in sin, and are now come to such a dreadful pass in blindness and hardness.—And you, children, who are unconverted, do not you know that you are going down to hell, to bear the dreadful wrath of that God, who is now angry with you every day and every night? Will you be content to be the children of the devil, when so many other children in the land are converted, and are become the holy and happy children of the King of kings?
And let every one that is yet out of Christ, and hanging over the pit of hell, whether they be old men and women, or middle aged, or young people, or little children, now hearken to the loud calls of God’s word and providence. This acceptable year of the Lord, a day of such great favour to some, will doubtless be a day of as remarkable vengeance to others. Men’s hearts harden, and their guilt increases apace, at such a day as this, if they neglect their souls; and never was there so great danger of such persons being given up to hardness of heart and blindness of mind. God seems now to be hastily gathering in his elect in all parts of the land; and probably the greater part of adult persons that ever shall be saved, will be brought in now in a little time, and that it will be as it was on the great outpouring of the Spirit upon the Jews in the apostles’ days, the election will obtain, and the rest will be blinded. If this should be the case with you, you will eternally curse this day, and will curse the day that ever you was born, to see such a season of the pouring out of God’s Spirit, and will wish that you had died and gone to hell before you had seen it. Now undoubtedly it is, as it was in the days of John the Baptist, the axe is in an extraordinary manner laid at the root of the trees, that every tree which brings not forth good fruit, may be hewn down, and cast into the fire.
Therefore, let every one that is out of Christ, now awake and fly from the wrath to come. The wrath of Almighty God is now undoubtedly hanging over a great part of this congregation. Let every one fly out of Sodom: “Haste and escape for your lives, look not behind you, escape to the mountain, lest you be consumed.”
Tollhouses, in Eastern Orthodox theology, refer to a somewhat controversial and debated concept about the soul’s journey after death. The term “tollhouse” is a bit of a metaphor, suggesting that just as one might have to stop at various toll stations along a road, the soul encounters various spiritual “stations” after departing from the body, where it is tested or judged for its deeds, sins, and virtues before reaching its final destination.
Here’s a general overview of the Eastern Orthodox perspective:
Theology and Origin: The concept is rooted in various patristic writings, liturgical texts, and the lives of the saints. Descriptions of the tollhouses are often allegorical or symbolic, highlighting the soul’s encounters with demons who accuse it of various sins. The prayers of the Church, the intercessions of the saints, and the merits of one’s own life can assist the soul as it journeys through these tollhouses.
Number and Nature: There are often said to be 20 tollhouses, each corresponding to a particular sin or vice. The demons at each tollhouse try to capture the soul, pointing out the sins it committed in life. If the soul is found wanting or unprepared, it can be dragged down to Hell.
Controversy: The concept of tollhouses is not universally accepted within the Eastern Orthodox Church. Some view the teaching as a useful allegory or pedagogical tool that underscores the seriousness of sin and the need for repentance. Others see it as a literal depiction of the afterlife. Still, others find it problematic or non-canonical and reject it outright. The degree of acceptance varies among different Orthodox jurisdictions, theologians, and laity.
Modern Debates: The subject has sparked debates in modern times, especially with the advent of the internet where theological discussions can spread rapidly. Some argue that the tollhouses have been an accepted part of Orthodox teaching for centuries, while others believe that they have been given undue emphasis or misinterpreted in contemporary discussions.
It’s essential to understand that the tollhouses, whether taken literally or allegorically, represent just one aspect of the rich tapestry of Eastern Orthodox eschatology and soteriology. If you’re interested in diving deeper into this topic, it would be beneficial to consult both primary sources (like the Church Fathers and liturgical texts) and secondary discussions (contemporary Orthodox theologians and scholars) to get a comprehensive understanding.
Concept of Tollhouses
The concept of the tollhouses in Eastern Orthodox theology, as mentioned previously, is not universally accepted or standardized across the entire Orthodox world. However, the concept often describes a journey through 20 tollhouses, each representing a specific sin.
Here’s a list of the 20 tollhouses, based on various sources that describe them:
Murder: This concerns not only physical murder but also includes anger and hatred.
Adultery: This includes not just the physical act but also lustful thoughts.
Theft: Greed, stealing, and unlawful possessions.
Lying: Dishonesty in all its forms.
Bribery: Love of money and the willingness to compromise integrity for gain.
Slander: Speaking ill or falsely about others.
Pride: An inflated sense of self and disdain for others.
Boasting: Excessive pride in one’s achievements.
Scoffing: Mocking or deriding others, especially concerning faith.
Unbelief: Lack of faith or trust in God.
Witchcraft: Invoking or dealing with evil spirits or practices.
Envy: Jealousy of others and their accomplishments or possessions.
Gluttony: Overindulgence in food or drink.
Laziness: Avoiding work or spiritual duties.
Usury: Unfair financial practices, especially charging excessive interest.
Injustice: Unfair treatment of others.
Ruthlessness: Cruelty or the desire to harm others.
Mindlessness: Neglect of one’s duties, especially spiritual ones.
Robbery: Taking from others unlawfully.
Fornication: Illicit sexual relations.
This sequence might slightly differ depending on the source, but these are the commonly cited sins associated with the tollhouses. It’s worth noting again that while some believers might consider the journey through the tollhouses to be a literal event that souls undergo after death, others view it allegorically, symbolizing the spiritual challenges and consequences of sin in this life.
Patristic Sources of Tollhouses in Orthodox Theology
The concept of the tollhouses, as found in Eastern Orthodox theology, has patristic roots, although the precise nature and interpretation of these sources remain subjects of debate among scholars and theologians. Here’s a brief overview of some of the patristic sources that have been associated with the tollhouse concept:
St. Athanasius the Great: In his work “On the Incarnation,” St. Athanasius describes how Christ’s incarnation saves humans from the powers of the air and the fear of death.
St. John Chrysostom: He spoke about demons accusing souls of sins as they ascend to heaven. However, his descriptions don’t lay out a specific system of tollhouses.
St. Cyril of Alexandria: He wrote about the aerial spirits that seek to hinder the ascension of souls.
St. Basil the Great: In his homilies, St. Basil makes reference to fearsome powers that challenge souls after death.
St. Gregory the Dialogist (Pope Gregory the Great): In his “Dialogues,” he tells of the vision of a certain soldier who saw souls being tested by various demonic challenges as they ascended.
St. Macarius of Egypt: In his homilies, St. Macarius speaks of the soul’s journey after death and the spirits it encounters.
The Shepherd of Hermas: This early Christian work, while not considered canonical Scripture, was widely read in the early Church. It contains visions and revelations, including depictions of spirits and challenges faced after death.
The Vision of St. Theodora: This is one of the more detailed and specific patristic sources that describe the tollhouses. St. Theodora’s vision outlines a sequence of tollhouses and the sins associated with each one.
St. Ephrem the Syrian: His writings also contain references to the soul’s ascent and the demonic challenges it faces.
It’s crucial to note a few things:
These references often do not explicitly describe a structured set of “tollhouses” in the way that later Orthodox tradition sometimes depicts them. Instead, they offer more general images of aerial spirits or demons accusing or challenging souls.
Interpretation varies. Not all Orthodox theologians or scholars agree on the exact meaning or importance of these patristic references concerning the tollhouse concept.
The tollhouse concept is part of a broader tapestry of teachings about the afterlife, judgment, and the soul’s journey. It should be studied in the context of Orthodox soteriology and eschatology as a whole.
If you are interested in the patristic foundations of this concept in depth, it would be wise to read these sources directly and consult Orthodox theological studies on the subject.
Who Were the Patristics?
The term “Patristics” refers to the study of the Church Fathers (or “Patres” in Latin), who were influential Christian theologians and writers primarily from the 1st to the 8th century AD. The Church Fathers played a critical role in shaping Christian doctrine, defending the faith against heresies, and articulating theological concepts in the early Church. They are highly respected in various Christian traditions, including Roman Catholicism, Eastern Orthodoxy, and certain Protestant denominations.
The Church Fathers can be generally categorized into several groups based on time periods and regional contexts:
Apostolic Fathers (Late 1st to Early 2nd century): These are the earliest Christian writers who are believed to have had direct or indirect connections to the Apostles. Key figures include:
St. Clement of Rome
St. Ignatius of Antioch
St. Polycarp of Smyrna
The author(s) of the Didache
The author of the “Shepherd of Hermas”
Ante-Nicene Fathers (2nd to early 4th century): These are the Church Fathers who lived before the First Council of Nicaea in 325 AD. They defended the faith against early heresies and began formulating theology in a more systematic way.
St. Justin Martyr
St. Irenaeus of Lyons
Tertullian
Origen
St. Cyprian of Carthage
Nicene and Post-Nicene Fathers (4th to 8th century): These theologians lived after the First Council of Nicaea and during the subsequent ecumenical councils. They dealt with the Arian controversy and other theological challenges.
St. Athanasius the Great
The Cappadocian Fathers: St. Basil the Great, St. Gregory of Nazianzus, and St. Gregory of Nyssa
St. John Chrysostom
St. Ambrose of Milan
St. Jerome
St. Augustine of Hippo
St. Cyril of Alexandria
St. John of Damascus (often considered the last of the Greek Fathers)
Desert Fathers: These were early Christian monks and ascetics who lived in the deserts of Egypt, Palestine, and Syria. They are known for their teachings on Christian spirituality and asceticism. Notable figures include:
St. Anthony the Great
St. Pachomius
Evagrius Ponticus
St. John Cassian
Western Fathers and Eastern Fathers: The Church Fathers can also be divided based on their geographical and linguistic contexts. Latin-speaking theologians from the Western Roman Empire are often termed “Western Fathers,” while Greek-speaking theologians from the Eastern Roman Empire (Byzantium) are termed “Eastern Fathers.”
The writings and teachings of the Church Fathers have been fundamental in shaping Christian doctrine, liturgy, spirituality, and exegesis. They are frequently cited in theological discussions and remain a vital part of the Christian tradition.
Having carefully read Holiness, by J.C. Ryle, I sought to put forth an effort to better understand what holiness is. To inform my spirit what it specifically is from the authority of biblical imperatives and how it is applied to daily life. As given by the notes within this post, I’ve found that it involves lifestyle choices consistent with what Christ says about holiness and how it is defined within scripture among apostles, poets, prophets, and the various other biblical writers under the inspiration of the Holy Spirit.
The purpose of this course is to help people live holy lives by putting into practical use the words, deeds, and thoughts that God has said are important for sanctification (Lev 11:44-45).
The Ancient Paths
“Thus says Yahweh, “Stand by the ways and see and ask for the ancient paths, Where the good way is, and walk in it; And you will find rest for your souls. But they said, ‘We will not walk in it.’ ” – Jeremiah 6:16 LSB
“Therefore strengthen the hands which hang down, and the feeble knees, and make straight paths for your feet, so that what is lame may not be dislocated, but rather be healed. Pursue peace with all people, and holiness, without which no one will see the Lord: looking carefully lest anyone fall short of the grace of God; lest any root of bitterness springing up cause trouble, and by this many become defiled; lest there be any fornicator or profane person like Esau, who for one morsel of food sold his birthright. For you know that afterward, when he wanted to inherit the blessing, he was rejected, for he found no place for repentance, though he sought it diligently with tears.” – Hebrews 12:12–17 NKJV
The questions we must ask ourselves pertains to our state of spiritual health and well-being before God as justified believers who are the workmanship of Christ (Eph. 2:10).
Subjects
From among 20 papers written by J.C. Ryle, there were various topics he collected around personal holiness. In 1871, he sought to compile this selection of his work for the cause of Scriptural holiness. The outcome was a volume of Ryle’s work widely read on the doctrine of sanctification (Holiness: Its Nature, Hindrances, Difficulties, and Roots ISBN-13: 978-1611047929) to help believers walk along the ancient path and live as God wants us to.
Ryle’s writing and prayers aimed to distinguish between the sacred, sanctified, and holy from the profane. He asked many questions and offered biblical perspectives to help believers grow in their pursuit of a sanctified life through unity with Christ, seeking Him through devotion, learning of Him, and following Him (Matthew 11:28-30).
As Ryle further probes his readers’ thoughts, he asks rhetorically whether Romans 7 concerns the unregenerate person. The answer is no. Christians are the intended readers of Paul’s writing to the Church in Rome and for believers today. Further questions and assertions are made between the mystical union of the Spirit and the believer while stressing the shallow and narrow divide between consecration and conversion. Lastly, he doubts the Scriptural validity of “yielding to God” as a passive posture against sin. He explicitly appeals to Romans 6:13-19 as an imperative toward personal and active exertion toward holiness.
J.C. Ryle begins by commenting on the spiritual climate of his day. He observes that while there’s an increased interest in religious matters, there’s also a prevalent danger – a tendency to misunderstand, misinterpret, neglect, and misrepresent biblical teaching on sanctification and holiness. Ryle goes on to clarify the biblical concept of holiness. Where it’s not about mere external religiousness or ritualistic practices. True holiness involves a transformation of the heart and the alignment of one’s will, desires, and actions with God’s interests as revealed from His word made known from scripture. Holiness manifests in love for God, hatred for sin, and genuine love for others.
Ryle is deeply concerned about the prevalence of superficial Christianity, where people profess faith without understanding or displaying genuine signs of regeneration. He stresses that a nominal adherence to Christian practices without a transformed life is dangerous and deceptive. While the book focuses on holiness, Ryle emphasizes the foundational doctrine of justification by faith. He argues that a proper understanding of justification – being declared righteous by faith in Christ – is critical to pursuing and attaining holiness. The two are inseparably linked: those who are justified will inevitably seek holiness, and a pursuit of holiness without understanding justification can lead to legalism.
Ryle cautions against two extremes:
Neglecting holiness: By overemphasizing grace to the point of licentiousness.
Legalism: Relying on personal righteousness for salvation, instead of Christ’s righteousness.
For Ryle, discussing holiness isn’t merely academic. He sees it as a pressing matter of eternal significance. He believes that clarifying and upholding biblical teaching on holiness is vital for the health of individual believers and the church at large. Ryle concludes the Introduction with a personal appeal to the reader. He urges readers to approach the topic with an open heart and a willingness to align their beliefs and practices with Scripture. He prays that the book would both challenge and encourage, leading to a deeper walk with Christ.
In the Introduction to “Holiness,” J.C. Ryle sets the stage for a deep dive into Christian sanctification. He presents a clear and urgent call to understand and pursue genuine holiness, contrasting it with prevalent misconceptions of his day – many of which remain relevant for contemporary readers. The tone is pastoral, reflecting Ryle’s deep concern for the spiritual well-being of his readers and the church at large.
Chapter 1: Sin
J.C. Ryle begins the chapter by asserting the gravity and importance of understanding the doctrine of sin. For Ryle, an accurate grasp of the concept of sin is foundational for any genuine Christian experience. Without a deep sense of sin, there can be no deep sense of the need for a Savior.
The Universality of Sin: Ryle emphasizes that sin is universal. He leans on scriptural texts, like Romans 3:23 (“For all have sinned and fall short of the glory of God”), to drive home the point that sin is a malady affecting everyone, without exception. It’s not just the outwardly wicked who are sinners, but everyone, irrespective of their external morality or respectability.
The Deceitfulness of Sin: Sin is deceitful, and it often blinds individuals to its presence and effects. Many, Ryle notes, are living in a state of self-deception, unaware of their sinful condition. Ryle warns against considering oneself immune from certain sins, pointing out that the seeds of every sin lie within everyone’s heart.
The Guilt of Sin: Ryle dwells on the guilt that sin brings. Sin is a transgression against God, the eternal and infinitely holy Creator. Thus, its gravity isn’t merely measured by human standards or its impact on society, but by the affront it presents to God’s nature and commandments.
The Consequences of Sin: The wages of sin are death, both physical and spiritual. Ryle elaborates on the spiritual death that sin causes, a state of separation from God, leading to a lack of true spiritual life, understanding, and positive response to the things of God. Ultimately, unrepentant sin leads to eternal separation from God after physical death.
The Heart as the Source of Sin: Ryle emphasizes that sin isn’t just about external actions but originates from the heart. Using Jesus’ teachings from the Gospels, Ryle underscores that sinful actions are merely the outworking of a sinful heart. True holiness, then, isn’t just about external conformity to rules but a transformation of the inner person.
The Extent of Sin: Ryle touches upon the doctrine of total depravity, which teaches that every part of a person—mind, will, emotions—is affected by sin. While this doesn’t mean that everyone is as bad as they could be, it does mean that no part of a person is untouched by sin.
The Remedy for Sin: Having laid out the dire picture of sin and its effects, Ryle points to the remedy: Jesus Christ. He emphasizes that it’s only through Christ’s atoning work on the cross that anyone can find forgiveness and deliverance from sin’s penalty and power. It’s the recognition of one’s sinfulness that drives them to the Savior.
The Practical Implications: Ryle ends the chapter with some practical implications. Recognizing the depth of one’s sinfulness should lead to humility, a greater appreciation of Christ’s work on the cross, a deeper compassion for others, and a greater zeal in personal holiness and evangelism. Throughout the chapter, Ryle’s tone is earnest and pastoral. He is deeply concerned that his readers truly grasp the nature and danger of sin, as this understanding is crucial for a genuine Christian life and experience. His emphasis isn’t merely on doctrinal correctness but on the transformative impact such understanding has on a believer’s life.
Chapter 2: Sanctification
Ryle opens by asserting the supreme importance of sanctification in the believer’s life. He stresses that while justification is by faith alone, a faith that does not lead to sanctification is not genuine.
Definition of Sanctification: Sanctification, as Ryle describes, is the in-working of God’s grace, making a person more and more like Christ in their character, desires, and actions. It’s a process whereby a believer’s nature is gradually conformed to the will of God.
The Visible Marks of Sanctification: Ryle elucidates various marks or indicators of sanctification:
Genuine repentance: A deep sorrow for sin and a genuine turning away from it.
Living faith: An active trust in Jesus Christ, leading to a life of obedience.
Genuine holiness: A life marked by a love for God’s laws and a desire to live by them.
Spiritual-mindedness: A love for spiritual things and a disinterest in worldly pleasures.
Prayerfulness: A consistent and fervent life of prayer.
Humility: A lowly view of oneself, recognizing one’s unworthiness.
Charity: A love for others, manifesting in selflessness and kindness.
Spiritual growth: A continual growth in grace, making progress in the journey of faith.
The Role of Personal Effort: While sanctification is a work of God’s grace, Ryle emphasizes that it requires human cooperation. Believers must strive, labor, and make an effort in the sanctification process. It’s a synergy between divine grace and human will.
The Distinction from Justification: Ryle elaborates on the difference between justification and sanctification. Justification is the act of God declaring a sinner righteous because of their faith in Christ. It’s immediate and unchanging. Sanctification, on the other hand, is a process. It begins at conversion and continues throughout a believer’s life, leading them to grow in holiness.
Sanctification’s Essential Role in Salvation: Ryle strongly posits that while we are saved by faith alone, saving faith is never alone. It always leads to sanctification. No sanctification is a likely indicator that genuine conversion hasn’t taken place.
Sanctification and Assurance of Salvation: While sanctification is not the cause of salvation, it plays a crucial role in assuring believers of their salvation. A growing pattern of sanctification provides evidence and assurance that one’s faith is genuine.
The Call to Seek Greater Sanctification: Ryle concludes by exhorting readers to seek greater measures of sanctification. He encourages believers not to be content with low levels of holiness but to press on, aiming for higher standards of spiritual life.
Throughout this chapter, Ryle’s pastoral heart is evident. He masterfully balances the tension between God’s role in sanctification and the believer’s responsibility. By underscoring the importance of sanctification, Ryle hopes to stir believers to a more fervent pursuit of godliness, ensuring their faith is not merely intellectual but transformative.
Chapter 3: Holiness
J.C. Ryle begins by emphasizing the crucial significance of holiness in the life of a believer. Without holiness, he posits, no one will see the Lord (referencing Hebrews 12:14). While salvation is by grace through faith, the evidence of that salvation is a life marked by holiness.
The Nature of Holiness: Ryle paints a portrait of what holiness looks like:
Sin Mourning: It’s characterized by a grief and hatred of sin.
Christ Loving: A genuine love and appreciation for Christ, stemming from a realization of what He has done for the believer.
Humility: A genuine lowliness of mind, recognizing one’s own unworthiness.
Righteousness in Daily Life: Not just in big matters, but in everyday dealings and tasks.
Spiritual-mindedness: Valuing spiritual rewards over worldly ones.
Mercy and Benevolent Actions: Actively seeking to do good to others.
Purity: A consistent striving against the lusts of the flesh.
Faithfulness: Being dependable and true in all situations.
Spiritual Appetite: A regular longing for spiritual nourishment through the Word, prayer, and fellowship.
The Necessity of Holiness: Ryle elaborates on why holiness is non-negotiable:
Scriptural Evidence: He cites several scriptural passages to underscore the biblical mandate for a holy life.
Nature of God: As God is holy, those who are His children must reflect His nature.
Purpose of Christ’s Redemption: Christ died not just to save us from the penalty of sin, but from its power. Our sanctification was a primary goal of the atonement.
Benefit for the Church: A holy life edifies fellow believers and promotes unity and love.
Effective Evangelism: Holiness in the life of believers is a potent tool for evangelism, as it validates the gospel message.
Holiness is Happiness: Ryle dispels the misconception that a life of holiness is a life of misery. In fact, holiness and happiness are intrinsically connected. A life of true peace and joy is found when one aligns their life with God’s standards.
Challenges to Holiness: Ryle does not shy away from addressing the genuine difficulties believers face in pursuing holiness. The world, the flesh, and the devil are formidable enemies. However, he reminds his readers of the resources they possess in Christ – the indwelling Holy Spirit, the Word of God, and the grace that is abundantly available.
Encouragement for Pursuit: Ryle concludes the chapter by encouraging believers to ardently pursue holiness, regardless of the challenges. He reassures them that every effort they make in this pursuit will be worth it, both in this life and the life to come.
Chapter 4: The Fight
Ryle begins by acknowledging the universal experience of spiritual warfare for every genuine believer. He asserts that the journey of sanctification is akin to a battlefield, emphasizing that a fight is inevitable for anyone who wishes to be saved.
True Christianity – A Fight: The authentic Christian life, Ryle posits, is a conflict, a war, a fight. He goes on to describe several reasons why it is so:
Fight Against the Flesh: The sinful nature remains in every believer, making the internal fight against sinful desires a daily reality.
Fight Against the World: The values, desires, and temptations of the world are in opposition to God’s standards.
Fight Against the Devil: Satan, the great enemy of souls, constantly seeks to deceive, tempt, and destroy.
Marks of the Fight: Ryle describes several key features of this fight:
It’s a Daily Fight: There’s no vacation or break. Every day presents its battles.
It’s a Fight of Universal Experience: All true believers, regardless of their maturity or how long they’ve been believers, experience this fight.
It’s a Fight to Death: This battle continues until the end of one’s earthly life.
Importance of the Fight: Ryle contends that fighting is the very essence of true Christianity. He supports this claim by emphasizing:
No Fight, No Salvation: A lack of spiritual conflict is often an indication of a lack of genuine salvation.
Fighting Evidences Genuine Faith: The fight is the evidence of the new birth, indicating that one has been regenerated by the Holy Spirit.
Encouragement for the Fight: While the battle is real and intense, Ryle offers several encouragements:
The Victory is Sure: The believer is not fighting for victory, but from victory. Christ has already won, and believers share in His triumph.
Christ Intercedes: Jesus Christ, the great High Priest, constantly intercedes for believers, ensuring that their faith does not fail.
The Holy Spirit Empowers: The indwelling Spirit provides strength, guidance, and comfort in the midst of the battle.
The Promises of God: Ryle points readers to various promises in the Scriptures that assure victory and reward for those who persevere.
Practical Exhortations: Ryle concludes the chapter with practical advice for believers:
Regular Self-examination: To be aware of one’s spiritual state and progress.
Awareness of Weak Points: Recognizing areas of vulnerability can help in guarding against temptations.
Total Reliance on God: Recognizing one’s own insufficiency and leaning wholly on God’s strength.
In this chapter, Ryle paints a vivid picture of the Christian’s ongoing battle for holiness. However, while he underscores the reality and intensity of the fight, he also ensures that the reader is infused with hope, courage, and the assurance of God’s aid in the midst of the battle. The overall message is one of challenge combined with encouragement, urging believers to persevere with the confidence that they are not alone in the fight and that ultimate victory is assured in Christ.
Chapter 5: The Cost
[ Next Installment 08/2023 ]
About J.C. Ryle
Life
He was the eldest son of John Ryle, private banker, of Park House, Macclesfield, M.P. for Macclesfield 1833–7, and Susanna, daughter of Charles Hurt of Wirksworth, Derbyshire. He was born at Macclesfield on 10 May 1816.
He was educated at Eton and the University of Oxford, where his career was unusually distinguished. He was a Fell exhibitioner at Christ Church, from which foundation he matriculated on 15 May 1834. He was Craven scholar in 1836, graduated B.A. in 1838, having been placed in the first-class in literæ humaniores in the preceding year, and proceeded to M.A. in 1871. He earned D.D. by diploma on 4 May 1880.
Ryle left the university with the intention of standing for parliament at the first opportunity but was unable to do so because of his father’s bankruptcy. He took holy orders (1841–42) and became curate at Exbury, Hampshire. In 1843, he was preferred to the rectory of St Thomas, Winchester, which he exchanged in the following year for that of Helmingham, Suffolk. The latter living he retained until 1861 when he resigned it for the vicarage of Stradbroke in the same county. The restoration of Stradbroke church was due to his initiative. In 1869, he was made rural dean of Hoxne, and in 1872 honorary canon of Norwich. He was a select preacher at Cambridge in 1873 and the following year, and at Oxford from 1874 to 1876, and in 1879 and the following year. In 1880, he was designated dean of Salisbury, and at once, on 19 April, advanced to the newly created see of Liverpool, which he ably administered until his death at Lowestoft on 10 June 1900. He is buried at All Saints Church, Childwall, Liverpool.
Family
He married three times, but his first two wives died young. The first marriage was on 29 October 1845 to Matilda Charlotte Louisa, daughter of John Pemberton Plumptre of Fredville, Kent. The second, in March 1850, was to Jessy, daughter of John Walker of Crawfordton, Dumfriesshire. The third, on 24 October 1861, was to Henrietta, daughter of Lieutenant-colonel William Legh Clowes of Broughton Old Hall, Lancashire. He had a daughter by his first wife and three sons by his second wife. His second son, Herbert Edward Ryle, also a clergyman, became successively Bishop of Exeter, Bishop of Winchester, and Dean of Westminster.
Legacy
Ryle was a strong supporter of the evangelical school and a critic of Ritualism. He was a writer, pastor, and an evangelical preacher. Among his longer works are Christian Leaders of the Eighteenth Century (1869), Expository Thoughts on the Gospels (7 vols, 1856–69), Principles for Churchmen (1884). Ryle was described as having a commanding presence and vigorous in advocating his principles, albeit with a warm disposition. He was also credited with having success in evangelizing the blue-collar community. He was a strong believer in the return of the Jews to their own land as prophesied in the Bible and thus was part of the movement that led to the Balfour Declaration.
John Charles Ryle (10 May 1816 – 10 June 1900) was an English evangelical Anglican bishop. He was the first Anglican bishop of Liverpool.
Works in the Public Domain
J.C. Ryle died in 1900, and his writings are in the public domain and not copyrighted. You are free to use any of his materials on this site without the need for permission.
Expository Thoughts on Matthew (1856)
Expository Thoughts on Mark, (1857)
Expository Thoughts on Luke (1858)
Coming Events And Present Duties, and Prophecy, (1867) Now published as Are You Ready for the End of Time?
Expository Thoughts on John (1869)
Shall We Know One Another, (1870)
Christian Leaders of the Last Century, (1873)
Knots Untied, (1877)
Holiness: Its Nature, Hindrances, Difficulties, and Roots, (1877, enlarged 1879)
Practical Religion: Being Plain Papers on the Daily Duties, Experience, Dangers, and Privileges of Professing Christians, (1878)
Simplicity in Preaching, (1882)
Upper Room: Being a Few Truths for the Times, (1887)
The Duties of Parents (1888)
Light From Old Times: or Protestant Facts And Men, (1890) (partially reprinted as Five English Reformers)
In the turbulent backdrop of the 16th-century Reformation, a profound voice emerged that would shape the contours of Protestant theology for generations to come. In his seminal work “Institutes of the Christian Religion,” John Calvin (1509–1564) embarked on an ambitious journey to elucidate the Christian faith in its entirety. “Institutes of the Christian Religion” is Calvin’s magnum opus and represents one of the most comprehensive and systematic presentations of Protestant theology during the Reformation. Initially published in 1536, Calvin revised and expanded it in several editions, with the final version appearing in 1559.
Introduction
The narrative of the “Institutes” begins with the human quest for knowledge. Calvin underscores that knowledge of oneself and knowledge of God are intertwined. But how can finite humans comprehend the infinite? The magnificence of creation, for Calvin, acts as a mirror, reflecting the divine attributes of the Creator. Yet, this reflection is marred by humanity’s fallen state. Sin clouds our natural faculties, leading us to suppress or distort this knowledge. Still, Calvin delves into the profound tragedy of the Fall. Adam and Eve’s rebellion in the Garden of Eden plunged humanity into a state of total depravity. Every facet of the human being—mind, will, emotions—is now tainted by sin. We are alienated from God, ensnared by death, and incapable of achieving righteousness by our efforts.
But the story doesn’t end in despair. Into this bleak tableau enters Jesus Christ—the Redeemer. Calvin paints Christ as the mediator, bridging the Holy God and sinful humanity. Christ atones for sin, defeats death, and offers reconciliation through His sacrificial death on the cross and triumphant resurrection. It’s a cosmic redemption story where love, justice, and mercy converge. So how does one partake in this redemptive act? Calvin emphatically speaks of faith – Not just intellectual assent, but a deep, heartfelt trust in Christ’s redemptive work. It’s through faith that we are justified—declared righteous before God. This is the heart of Calvin’s soteriology: justification by faith alone, apart from works. Yet, faith isn’t stagnant; it’s the starting point of sanctification—the lifelong process where believers gradually conform to Christ’s image.
Calvin’s work ventures into the communal dimension of faith. For Calvin, faith isn’t merely an individual endeavor; it thrives within the community of believers—the Church. Described as the body of Christ, the Church is where the Word of God is proclaimed, and the sacraments (baptism and the Lord’s Supper) are celebrated. These sacraments act as visible signs of invisible grace, anchors that tether believers to the promises of God. So as the believer journeys through life, Calvin emphasizes the importance of prayer as a means of communion with God. Moreover, he acknowledges the challenges and tribulations that believers often face. However, with the assurance of God’s providence, believers can navigate these challenges, confident that everything, even suffering, is under God’s sovereign control.
The narrative concludes with a reflection on the Christian’s role in society. While church and state are distinct realms, both are divinely instituted. The Christian, therefore, has duties toward both. Calvin envisions a harmonious relationship between the two, with civil government maintaining societal order and the church nurturing spiritual life. So, in the vast tapestry of the “Institutes,” Calvin weaves a grand narrative of creation, fall, redemption, and consummation. Through meticulous exegesis and profound theological insights, he invites readers on a transformative journey to the heart of the Christian faith—a journey that transcends the annals of history and beckons souls toward eternity. Through the “Institutes,” Calvin didn’t merely pen a theological treatise; he crafted a narrative that encapsulates the Christian odyssey from the depths of sin to the heights of glory. Its echoes of grace continue to resonate in the corridors of time, beckoning every reader to the boundless love of God.
Background
Born Jean Cauvin in Noyon, France, Calvin grew up in a devout Catholic family. He was initially groomed for a career in the Church and went on to study Latin and humanities at the Collège de la Marche in Paris. Later, Calvin shifted his focus to law at the behest of his father, studying in Orléans and Bourges. While in Paris, Calvin was introduced to Renaissance humanism, which emphasized the value of classical learning and the study of the original biblical texts.
John Calvin’s father, Gérard Cauvin, was an attorney and a notary who worked for the local cathedral in Noyon, France. Gérard played a pivotal role in Calvin’s early education, intending for John to enter into the priesthood. He secured a chaplaincy for his young son, which funded John’s education. However, due to a conflict with the local bishop, Gérard advised John to study law instead of theology. Calvin’s mother, Jeanne le Franc, was known for her piety. Little is documented about her, but she bore several children before her premature death. John was very young at the time of her death, and the loss may have profoundly impacted him.
While John Calvin had several brothers and sisters, a few are noteworthy here. Charles Cauvin, one of Calvin’s brothers, followed a career in the church but faced excommunication due to his alignment with Protestant beliefs. He died in 1537. Another brother, Antoine Cauvin, joined John in Geneva and played a supportive role in his life. He worked in various capacities in the city, including as a clerk. While not much is known about Calvin’s sisters, it’s known that Marie Cauvin, one of his sisters, took refuge in Geneva following the rise of Protestant persecution in France.
In 1540, after residing in Strasbourg, Calvin married Idelette de Bure, a widow with children from her first marriage. Idelette was originally an Anabaptist but converted to Calvin’s Reformed theology. Their marriage was described as affectionate and supportive, with Idelette often aiding refugees and being actively involved in the life of the church. The couple had one child together, but the child died in infancy. Idelette’s passing in 1549 deeply affected Calvin, and he never remarried. While the exact number of Idelette’s children from her first marriage is not well-documented, it’s known that she had children from her first marriage, whom Calvin adopted as his own after their union.
Understanding Calvin’s familial ties and personal relationships offers a more holistic view of the man. His relationships, particularly the deaths of close family members, may have shaped his theological understanding of suffering, God’s providence, and the human condition. Although often overshadowed by his public persona, Calvin’s family and personal life provide a poignant backdrop against which his immense theological contributions can be more deeply understood.
In the early 1530s, Calvin was forced to flee Paris due to rising anti-Protestant sentiment in France. After a brief stay in Basel, Switzerland, Calvin intended to settle in Strasbourg. However, political and military obstacles led him to Geneva. In Geneva, Calvin was soon recruited by local reformer Guillaume Farel to assist in the city’s nascent Protestant Reformation. Though Calvin initially resisted, he eventually agreed and quickly became a leading figure in the movement. His time in Geneva was not without challenges. Differences in religious and social views led to Calvin’s expulsion from the city in 1538. However, he returned in 1541 and remained there for the rest of his life, during which he established a theocratic governance system.
Calvin’s influence persisted long after his death. The Reformed churches and various Protestant denominations can trace their roots to his teachings. Though often associated primarily with his doctrine of predestination, Calvin’s thought encompasses a wide range of theological, ecclesiastical, and social issues, making him one of the most influential Christian theologians in history.
Roman Catholicism
The Christian reform movement in the 16th century challenged the Roman Catholic Church’s doctrines and practices. Calvin’s thoughts on theology, ecclesiology, and social issues have profoundly influenced Protestantism, shaping a tradition known as Reformed theology. And by the mid-1530s, Calvin experienced what he described as a “sudden conversion.” The exact nature of this conversion remains a matter of debate among historians, but its result was clear: Calvin embraced the Protestant cause, distancing himself from the Roman Catholic Church. His theological views, crystallized in his magnum opus, “Institutes of the Christian Religion,” placed him squarely at odds with Catholic doctrine. Theological disagreements on topics like the nature of the Eucharist, the role of Church tradition, the authority of the Pope, and the doctrine of justification, to name a few, were foundational to his break with the Church.
Calvin’s association with the city of Geneva exemplified his definitive break from the Roman Catholic Church. In Geneva, Calvin aimed to create a godly city-state where every aspect of life, both public and private, aligned with Scriptural teachings. His ecclesiastical ordinances instituted a form of church government and discipline sharply distinct from the Catholic model. Calvin’s rigorous moral and doctrinal standards sometimes put him at odds even with the city’s residents, but they unmistakably distinguished Genevan Protestantism from Roman Catholicism.
Throughout his ministry, Calvin engaged in polemical writings against the Catholic Church. He criticized what he viewed as superstitious practices, corrupt clergy, and erroneous doctrines. His stance made him a significant target for Catholic apologists. The Council of Trent (1545-1563), the Catholic Church’s answer to the Reformation, denounced several Protestant teachings, including many of Calvin’s key doctrines. Calvin, not one to remain silent, responded with his writings, defending the Reformed faith against Catholic hostilities. Calvin’s relationship with the Roman Catholic Church was undoubtedly adversarial. Yet, viewing it within the broader context of the 16th-century religious upheaval is essential. To Calvin, his disagreements with the Church were not about mere theological nitpicking; they were about the essence of the Gospel and the salvation of souls. The Roman Catholic Church, on the other hand, viewed Calvin (and other Reformers) as schismatics, challenging the unity of Christendom and leading many astray with their teachings.
In the end, John Calvin’s status with the Roman Catholic Church can be summarized as that of a profound reformer, a staunch critic, and an unwavering advocate for what he believed was the pure, apostolic Christianity—a Christianity he argued had been obscured by the Roman Catholic Church of his day.
Eastern Orthodoxy
In contrast to Calvin’s historical background with the Roman Catholic Church, his relationship with the Eastern Orthodox Church (often called the Orthodox Church) is less pronounced in his writings and actions. The Protestant Reformation primarily unfolded in Western Europe, where the Roman Catholic Church dominated. Eastern Orthodoxy was primarily in the eastern regions of Europe and the Near East. Thus, there was less direct contact between Reformation leaders like Calvin and the Orthodox Church than the Roman Catholic Church.
Calvin and the Orthodox Church had some overlapping criticisms of the Roman Catholic Church, especially concerning certain late medieval practices and the role of the papacy. While both Calvin and the Orthodox tradition held a high view of the early church councils and the Nicene Creed, there were still significant theological differences. The Orthodox Church did not adhere to the Reformed emphases on doctrines like predestination or sola scriptura in the way Calvin articulated them. Also, the nature of the Eucharist, liturgical practices, and church governance would have been points of divergence.
Calvin’s writings contain relatively few explicit references to the Eastern Orthodox Church. Where references exist, they are often lumped in with broader discussions about the “ancient church” or early church fathers rather than a distinct engagement with Orthodoxy as a separate tradition. It’s worth noting that later Reformed theologians and representatives interacted with the Orthodox Church. For instance, in the early 17th century, Cyril Lucaris, the Patriarch of Constantinople, showed a strong interest in Reformed theology. However, his views and subsequent declarations were highly controversial within the Orthodox context and were ultimately condemned by the Orthodox Church.
While Calvin’s primary theological and ecclesiastical engagements were with the Roman Catholic Church and other Protestant groups, his relationship with the Eastern Orthodox Church was more peripheral. His limited engagement with Orthodoxy was a function of geography, historical context, and the pressing religious debates of his day.
Prefatory Address – 1536
In the opening to Calvin’s “Institutes of the Christian Religion,” he wrote an address to King Francis I of France in 1536. This introductory letter is more than just a simple introduction; it is a profound defense of the Reformed faith and an appeal for religious tolerance. In its historical context, the address should be understood against the backdrop of the religious tensions of the time. The Protestant Reformation had been spreading rapidly across Europe, and in France, those who subscribed to Reformed views (often pejoratively called “Huguenots”) faced severe persecution. King Francis I, while initially showing some leniency towards the Lutherans, began to take a harder stance against Protestantism as the movement grew in influence and as political pressures mounted.
Calvin’s primary aim in writing to Francis I was twofold. First to defend the Reformed faith against accusations of heresy and sedition, and second to appeal to the king for protection and fair treatment of the French Protestants. As the purpose of his appeal was comprehensive, he wrote of specifics concerning various misunderstandings, the true church, the authority of Scripture, accusations against believers in Christ, religious tolerance, and personal respect.
Calvin expressed concern that the king had been misinformed about the beliefs and intentions of the Reformed believers. He sought to clear up misunderstandings and to counteract the negative propaganda spread by their adversaries. Calvin asserted that the true Church is where the Word of God is rightly preached and the sacraments are rightly administered. By this definition, he argued, the Reformed believers should be recognized as a legitimate part of the Church, not as heretics. A cornerstone of Calvin’s argument is the supreme authority of Scripture. He emphasized that the doctrines he and other Reformers teach are rooted in the Bible, not innovations. This was in contrast to the Roman Catholic Church, which Calvin argued had deviated from scriptural truths.
Calvin refuted accusations of sedition and political revolt. He emphasized that the Reformed faith teaches obedience to rulers and authorities, and the goal of the Reformers is spiritual reformation, not political upheaval. So Calvin implored Francis I to show leniency and protect the Protestants from unjust persecutions. He argues that the use of force in matters of faith contradicts the spirit of Christianity and appeals to the king’s sense of justice. Throughout the address, Calvin maintained a tone of respect for the king. While he firmly defended the Reformed faith, he acknowledged Francis I’s authority and position. While Calvin’s appeal was eloquent and impassioned, it did little to change the immediate situation for French Protestants. Persecutions continued, and the divide between the Roman Catholic Church and the burgeoning Reformed movement in France deepened. However, from a broader historical perspective, Calvin’s address to Francis I stands as a testament to the Reformers’ commitment to their faith and their willingness to defend their beliefs before the highest earthly authorities. It’s a snapshot of the larger struggles of the Reformation era, encapsulating the courage, convictions, and challenges of those tumultuous times.
Epistle to the Reader – 1539
In 1539, John Calvin prepared a new edition of his Institutes. This edition was more extensive than the first, representing a significant expansion and restructuring of his initial ideas. To introduce this work, Calvin wrote an “Epistle to the Reader,” which serves as an introduction to his expanded work and a summary of his theological aims and intentions. The “Epistle to the Reader” is Calvin’s introduction and contextualizes the revised “Institutes.” Having released the first edition of the Institutes in 1536, just three years prior, Calvin had already seen the need for more comprehensive teaching due to feedback and the further clarification he believed was necessary to counter various misunderstandings about Protestant beliefs.
Calvin wrote of the “Institutes,” even in its 1536 version, as a work of extensive labor. And it was not a hastily prepared document but was a product of careful reflection and engagement with Scripture. Aware of the myriad misconceptions and misrepresentations of Protestant doctrine, Calvin emphasized that a principal motive behind the revision was to clarify and systematically present the faith. His effort aimed to benefit those curious about Protestant beliefs and those who might be hostile to the Reformation. Calvin underscored that the “Institutes” was intended to be a comprehensive summation of the Protestant faith, an organized presentation of doctrines drawn from and aligned with the Bible. It wasn’t just about highlighting disagreements with the Roman Catholic Church but more about affirming a positive, scripturally-grounded theology.
Throughout the “Epistle,” Calvin alluded to the many accusations and misrepresentations about the Reformers. He hoped that this clarified and expanded edition would serve as a defense against such charges, demonstrating the scriptural fidelity and intellectual rigor of Reformed beliefs. Beyond just theological precision, there’s a pastoral undertone in Calvin’s letter. He expressed a deep concern for the spiritual well-being of his readers. Calvin desired that through understanding the true Christian doctrine, believers would grow in their faith and draw closer to God.
John Calvin’s Church in Geneva Switzerland – St. Pierre Cathedral
In summary, John Calvin’s 1539 “Epistle to the Reader” is a window into the Reformer’s heart and mind as he presented a more mature version of his Institutes. It reflects Calvin’s dedication to Scripture, his desire for clarity in presenting the gospel, his defense against misconceptions, and, importantly, his pastoral concern for his readers’ spiritual health and growth. The “Epistle” sets the stage for the reader, preparing them for the deep theological exploration that follows in the body of the “Institutes.”
Preface to the French – 1545
John Calvin’s 1545 preface to the French edition of the Institutes is a particularly notable piece of Reformation literature. This preface is often referred to as the “Dedication to King Francis I” or simply the “Preface to King Francis,” as it is directed towards the King of France. This preface is different from the original one penned in the 1536 Latin edition, and its significance lies not just in its theological exposition but also in its political and cultural implications. In the mid-16th century, Protestants in France, who came to be known as Huguenots, were experiencing increasing persecution. King Francis I, initially somewhat tolerant of Protestant views due to political reasons, began taking a harder stance against them as they grew in influence. This preface can be seen as Calvin’s attempt to advocate for French Protestants, seeking a reprieve from their mistreatment.
In defense of the Protestant faith,Calvin again asserted that the beliefs of the French Protestants were neither seditious nor heretical. He emphasizes the Biblical foundation of their doctrines and disputes the charges of novelty frequently levied against them. He recognized that the king had been surrounded by advisors who maligned the Protestants, and Calvin endeavored to correct the misconceptions. He argued against the idea that the Reformers were stirring up political rebellion or that their teachings were radically new or dangerous. While he acknowledged the king’s authority in civil matters, Calvin subtly challenged the idea that civil rulers should control individual consciences or dictate religious beliefs.
One of the primary aims of this preface was to urge King Francis I to show leniency to the Protestants. Calvin made a case for religious freedom, implying that threats or violence could not force true faith. Despite his disagreements and implicit criticisms, Calvin maintained a respectful tone. He again addressed the king with deference, recognizing his authority and hoping to sway him through reasoned argument rather than confrontation. In addressing the king, Calvin also offered a brief overview of Protestant beliefs. This served as a defense and an evangelistic effort, hoping perhaps to convince the monarch of the truth of the Reformed faith.
The 1545 preface to the French edition of the “Institutes” is a masterful blend of theology, apologetics, and diplomacy. While Calvin’s immediate plea for tolerance was not heeded (persecutions continued and even intensified), this document remains a testament to the Reformers’ commitment to their faith, their willingness to defend their beliefs even before the highest earthly authorities, and their passion for the clarity and truth of the Gospel.
Epistle to the Reader – 1559
John Calvin’s 1559 “Epistle to the Reader” is his final and most comprehensive edition of the “Institutes.” By this time, the “Institutes” had become not only the foundational text for Reformed Protestantism but also one of the most significant theological works of the Protestant Reformation. This final version is more extensive, detailed, and polished than the preceding versions.
Calvin acknowledged how the Institutes have grown over the years. Initially intended as a basic manual for those unfamiliar with the faith, it transformed into a thorough compendium of Reformed doctrine. Calvin spoke about the multiple editions and expansions, with the 1559 version culminating his efforts. His ongoing objective was to elucidate the beliefs of the Reformation in contrast to the misunderstandings and misconceptions propagated against them. By 1559, the Institutes had become an exhaustive defense and exposition of Reformed beliefs rooted in Biblical interpretation. Calvin consistently reflected upon pastoral concerns throughout his writings. His primary goal was always the spiritual edification of his readers. He wanted Christians to deeply understand their faith, leading to a closer relationship with God. This pastoral impulse is evident in the 1559 “Epistle,” where he underscores the practical application of theology.
The 1559 edition was carefully structured to provide a more systematic presentation of Reformed theology. Calvin highlighted this structure, guiding the reader through the logical progression of topics, which mirrors the Apostle’s Creed’s structure. This structure comprises knowledge of God the Creator, knowledge of God the Redeemer in Christ, the means of receiving Christ’s grace, and the effects of Christ’s redemption. Calvin wrote in this “Epistle” that the 1559 edition was the final version of the Institutes. While he never ceased studying and reflecting on God’s Word, this edition represented his mature and considered theology. Throughout his ministry, Calvin faced opposition from various quarters, including Catholics, Anabaptists, and other Protestant factions. The Institutes, particularly this final edition, served as a robust defense of Reformed doctrine against these detractors.
The 1559 epistle encapsulated Calvin’s purpose and hopes for the Institutes. While he was a systematic theologian of the highest order, Calvin was also a pastor at heart, deeply concerned with the spiritual well-being of Christians. This dual focus on rigorous theology and pastoral concern is evident throughout the Institutes, and the epistle serves as a fitting introduction to this monumental work. Calvin’s dedication to clarity, Biblical fidelity, and the edification of the Church has ensured that the Institutes remains a significant theological work to this day.
Credal Alignment
As John Calvin’s “Institutes” underwent several editions during his lifetime, the final and most comprehensive edition was published in 1559. This edition was systematically structured to mirror the Apostles’ Creed, which is a concise statement of the Christian faith. Calvin didn’t necessarily intend for the “Institutes” to be a direct commentary on the Apostles’ Creed, but the thematic connection is clear. A prominent Reformed theologian, Caspar Olevianus (or Olevian), recognized this structural alignment with the Apostles’ Creed in Calvin’s “Institutes.”
To understand the alignment, let’s first look at Calvin’s organizational structure:
Book I – The Knowledge of God the Creator
Book II – The Knowledge of God the Redeemer in Christ, First Disclosed to the Fathers Under the Law, and Then to Us in the Gospel
Book III – How We Receive the Grace of Christ: What Benefits Come to Us from It, and What Effects Follow
Book IV – The External Means or Helps by Which God Invites Us Into the Society of Christ and Holds Us Therein
Now, aligning this with the Apostles’ Creed:
“I believe in God, the Father Almighty, Creator of heaven and earth.” This corresponds with Book I of the “Institutes,” focusing on the knowledge of God as Creator.
“And in Jesus Christ, His only Son, our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary,” And so on through the sections on Christ’s death, resurrection, and ascension – This can be seen in Book II, which concentrates on Christ as Redeemer.
“I believe in the Holy Spirit,” Leading into the benefits of Christ’s work – This aligns with Book III, exploring how believers receive the grace of Christ and its benefits.
“The holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting.” This fits with Book IV, which deals with the external means (like the Church and sacraments) that God employs to keep believers in communion with Christ.
While Calvin didn’t write the “Institutes” as a direct exposition of the Apostles’ Creed, the alignment is evident. Olevianus, familiar with the “Institutes” and the Creed, would have recognized this thematic and structural parallelism. This observation is crucial because it illustrates how Reformed theology, as articulated by Calvin, was deeply rooted in the broader Christian tradition. The Creed served as a foundational touchstone of orthodoxy, and Calvin’s alignment with it in the “Institutes” underscores his commitment to the essential truths of Christianity.
There are various opinions and views about what it means to attain eternal salvation. And I am inclined to consult commentaries, Greek Lexicons, and other intertextual references about the meaning of the Hebrews 5:9 passage. However, the plain intended meaning from the author of the Hebrews is clear. While Christ Jesus’ redemptive work was salvific for those who believe by faith through grace, it is impossible to live a life of disobedience and attain eternal salvation. Salvation is not earned by works as commonly understood from Scripture (Eph 2:8-9), but a person who lives by authentic faith would obey. And the fruits of the Spirit in the life of a person who believes and lives by faith in Christ would demonstrate the willingness and intention to obey.
Although he was a son, he learned obedience through what he suffered. And being made perfect, he became the source of eternal salvation to all who obey him, being designated by God a high priest after the order of Melchizedek.
– Hebrews 5:9
To bear fruit of righteousness, the first place to begin is the ten commandments. Obey those as an expression of a living faith because Christ is the source of eternal salvation for all who obey him.
The Ten Commandments
Number
Verse (ESV)
Reference
1
“You shall have no other gods before me.”
Exodus 20:3
2
“You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth.”
Exodus 20:4
3
“You shall not take the name of the LORD your God in vain, for the LORD will not hold him guiltless who takes his name in vain.”
Exodus 20:7
4
“Remember the Sabbath day, to keep it holy. Six days you shall labor, and do all your work, but the seventh day is a Sabbath to the LORD your God. On it you shall not do any work, you, or your son, or your daughter, your male servant, or your female servant, or your livestock, or the sojourner who is within your gates. For in six days the LORD made heaven and earth, the sea, and all that is in them, and rested on the seventh day. Therefore the LORD blessed the Sabbath day and made it holy.”
Exodus 20:8-11
5
“Honor your father and your mother, that your days may be long in the land that the LORD your God is giving you.”
Exodus 20:12
6
“You shall not murder.”
Exodus 20:13
7
“You shall not commit adultery.”
Exodus 20:14
8
“You shall not steal.”
Exodus 20:15
9
“You shall not bear false witness against your neighbor.”
Exodus 20:16
10
“You shall not covet your neighbor’s house; you shall not covet your neighbor’s wife, or his male servant, or his female servant, or his ox, or his donkey, or anything that is your neighbor’s.”
Exodus 20:17
The Imperatives of Christ
Number
Imperative
Verse (ESV)
Reference
1
Repent
“From that time Jesus began to preach, saying, “Repent, for the kingdom of heaven is at hand.”
“Therefore I tell you, do not be anxious about your life, what you will eat or what you will drink, nor about your body, what you will put on. Is not life more than food, and the body more than clothing? Look at the birds of the air: they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not of more value than they?”
“Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven, for so they persecuted the prophets who were before you. “
“So if you are offering your gift at the altar and there remember that your brother has something against you, leave your gift there before the altar and go. First be reconciled to your brother, and then come and offer your gift. Come to terms quickly with your accuser while you are going with him to court, lest your accuser hand you over to the judge, and the judge to the guard, and you be put in prison. “
“But I say to you that everyone who looks at a woman with lustful intent has already committed adultery with her in his heart. If your right eye causes you to sin, tear it out and throw it away. For it is better that you lose one of your members than that your whole body be thrown into hell. And if your right hand causes you to sin, cut it off and throw it away. For it is better that you lose one of your members than that your whole body go into hell. “
“You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I say to you, Do not resist the one who is evil. But if anyone slaps you on the right cheek, turn to him the other also. And if anyone would sue you and take your tunic, let him have your cloak as well. And if anyone forces you to go one mile, go with him two miles. Give to the one who begs from you, and do not refuse the one who would borrow from you. “
“But I say to you, Love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven. For he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust. For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? “
“For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? And if you greet only your brothers, what more are you doing than others? Do not even the Gentiles do the same? You therefore must be perfect, as your heavenly Father is perfect.”
“Beware of practicing your righteousness before other people in order to be seen by them, for then you will have no reward from your Father who is in heaven.”
“Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal, but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. For where your treasure is, there your heart will be also. “
“Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and the one who seeks finds, and to the one who knocks it will be opened. “
“Enter by the narrow gate. For the gate is wide and the way is easy that leads to destruction, and those who enter by it are many. For the gate is narrow and the way is hard that leads to life, and those who find it are few. “
“Then he said to his disciples, “The harvest is plentiful, but the laborers are few; therefore pray earnestly to the Lord of the harvest to send out laborers into his harvest.”
“Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light.”
“How is it that you fail to understand that I did not speak about bread? Beware of the leaven of the Pharisees and Sadducees.” Then they understood that he did not tell them to beware of the leaven of bread, but of the teaching of the Pharisees and Sadducees. “
“And calling the crowd to him with his disciples, he said to them, “If anyone would come after me, let him deny himself and take up his cross and follow me. “
“Then Peter came up and said to him, “Lord, how often will my brother sin against me, and I forgive him? As many as seven times?” Jesus said to him, “I do not say to you seven times, but seventy-seven times.”
“It shall not be so among you. But whoever would be great among you must be your servant, and whoever would be first among you must be your slave, even as the Son of Man came not to be served but to serve, and to give his life as a ransom for many.”
“And he was teaching them and saying to them, “Is it not written, ‘My house shall be called a house of prayer for all the nations’? But you have made it a den of robbers.”
“And Jesus answered them, “Truly, I say to you, if you have faith and do not doubt, you will not only do what has been done to the fig tree, but even if you say to this mountain, ‘Be taken up and thrown into the sea,’ it will happen. And whatever you ask in prayer, you will receive, if you have faith.”
“He said also to the man who had invited him, “When you give a dinner or a banquet, do not invite your friends or your brothers or your relatives or rich neighbors, lest they also invite you in return and you be repaid. But when you give a feast, invite the poor, the crippled, the lame, the blind, and you will be blessed, because they cannot repay you. For you will be repaid at the resurrection of the just.”
“Show me the coin for the tax.” And they brought him a denarius. And Jesus said to them, “Whose likeness and inscription is this?” They said, “Caesar’s.” Then he said to them, “Therefore render to Caesar the things that are Caesar’s, and to God the things that are God’s.”
“And he said to him, “You shall love the Lord your God with all your heart and with all your soul and with all your mind. This is the great and first commandment”
“Therefore, stay awake, for you do not know on what day your Lord is coming. But know this, that if the master of the house had known in what part of the night the thief was coming, he would have stayed awake and would not have let his house be broken into. Therefore you also must be ready, for the Son of Man is coming at an hour you do not expect. “
“Now as they were eating, Jesus took bread, and after blessing it broke it and gave it to the disciples, and said, “Take, eat; this is my body.” And he took a cup, and when he had given thanks he gave it to them, saying, “Drink of it, all of you, “
“When they had finished breakfast, Jesus said to Simon Peter, “Simon, son of John, do you love me more than these?” He said to him, “Yes, Lord; you know that I love you.” He said to him, “Feed my lambs.” He said to him a second time, “Simon, son of John, do you love me?” He said to him, “Yes, Lord; you know that I love you.” He said to him, “Tend my sheep.”
Over the past several weeks, I made my way through the Letter of James in the New Testament. While doing so, the various passages accompanied a personal prayer. In response to each message of James (the biological brother of Jesus), I wrote a prayer that corresponds to each. This was an effort to internalize his letter to the Diaspora of the first century, but for us today as well. The text is King James to include the entire letter.
James 1:1 “JAMES, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting.”
Holy Father, just as your servant James loved and honored You, let my worship, prayers, devotion, and witness of You be eternally pleasing. Let my prayers of adoration be as the flickering flame of an everlasting candle that gives a light of remembrance before You.
James 1:2-4 “My brethren, count it all joy when ye fall into divers temptations; Knowing this, that the trying of your faith worketh patience (endurance). But let patience (endurance) have her perfect work, that ye may be perfect and entire, wanting nothing.”
LORD, my heart is often full and overflowing by your Holy Spirit. Yet, it is too often withdrawn by anxiety and fears that overwhelm me. With the pressures of this world, I become encumbered, but you are my joy and my peace. You are my high tower and my deliverer, and I trust You even while my thoughts and actions are not always as You would have them when I face hardships.
James 1:5-8 “If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed. For let not that man think that he shall receive anything of the Lord. A double-minded man is unstable in all his ways.”
Lord, you have my heart, and I fully rely on you for this course of life. I will do what you want me to do and go where you want me to go. Let me not get in the way of your interests with the decisions and initiatives I pursue. It is my highest desire first to honor You and what you would want for your glory and your kingdom.
James 1:9-11 “Let the brother of low degree rejoice in that he is exalted: But the rich, in that he is made low: because as the flower of the grass he shall pass away. For the sun is no sooner risen with a burning heat, but it withereth the grass, and the flower thereof falleth, and the grace of the fashion of it perisheth: so also, shall the rich man fade away in his ways.”
Lord, if or when life conditions change, please let the abundance and blessings you have given to me pass toward those you love and want to use for your purposes. I have earned and achieved nothing if not from You. When life conditions change, let my deepest joy remain in You as You are my lasting hope and peace.
James 1:12-15 “Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him. Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man: But every man is tempted, when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death.’
Lord, I beg you for a heart of repentance all my days. I am a sinful man in thoughts, words, and behaviors. They are my fault, and I am sorry when sin is conceived within me against You. I am responsible as I have wronged You and others, and I desperately need Your mercy, cleansing, and renewal so I would not repeat that which causes alienation and death. After everything You’ve done, it is unacceptable that there would ever be any wickedness in me, and You are worthy of my full surrender.
James 1:16-18 “Do not err, my beloved brethren. Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures.”
Lord, You are abundantly good, and I delight in worshiping You because of who You are. The witness and presence of Your Holy Spirit make clear how good You are and the good gifts You provide. You have my love, devotion, and affection; please let me see your glory in the good that You do and the good gifts You pour out.
James 1:19-20 “Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath: For the wrath of man worketh not the righteousness of God.”
Holy Father, by Your Spirit, let the fruits You desire become evident by what I think and speak. You are my hope, You are my strength, and You are my anchor, so over my inclinations, set aside my critical spirit and set within me an ability to better listen to You and others. Let all resentment and sources of anger dissipate within before they settle and take root. Let Your peace and joy within me abundantly overflow to insulate me from what harm I perceive.
James 1:21-25 “Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls. But be ye doers of the word, and not hearers only, deceiving your own selves. For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass: For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was. But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed.”
Lord, I want to memorize Your imperatives. I want to hide Your Word within me. The worship that pleases You is my heart’s desire. The messages that are rooted in Your word are what I want to retain. Anything I hear or see that brings me close to You is what I want to remember and act upon. Let the men and women you place in my life be a meaningful and lasting source of sanctification as I desire to be permanently holy before You.”
James 1:26-27 “If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man’s religion is vain. Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.”
Lord, this is an area that brings me a lot of concern. I’m not doing enough for You and Your kingdom. I have given a lot of money in offerings, I have discipled people You love, I have given to missions, and I have served You in various ways, but You are far more worthy than the limits of my being. In exchange for all shortcomings, I would gladly exchange any crown or reward for your continued and eternal presence within. Just let me remain with You. I love You no matter what.
James 2:1-13 “My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons. For if there come unto your assembly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment; And ye have respect to him that weareth the gay clothing, and say unto him, Sit thou here in a good place; and say to the poor, Stand thou there, or sit here under my footstool: Are ye not then partial in yourselves, and are become judges of evil thoughts? Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him? But ye have despised the poor. Do not rich men oppress you, and draw you before the judgment seats? Do not they blaspheme that worthy name by the which ye are called? If ye fulfill the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well: But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors. For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. For he that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law. So speak ye, and so do, as they that shall be judged by the law of liberty. For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment.”
Lord, I don’t just want to be good at the right things to say. Or to steer ideas, conversations, or preferences that are in the way and do not glorify you or edify others. Please develop within me the desire and mindset to readily encourage people. Help me empty my natural mindset and live out the Spirit within to bear the fruit You desire.
James 2:1-4 “My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons. For if there come unto your assembly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment; And ye have respect to him that weareth the gay clothing, and say unto him, Sit thou here in a good place; and say to the poor, Stand thou there, or sit here under my footstool: Are ye not then partial in yourselves, and are become judges of evil thoughts?”
Father, You have given me a heart for the homeless, and by Your Spirit, You’ve enabled me to help them in various ways. By Your grace, and leading, please bring new opportunities to further help through my church and by the opportunity of personal effort. It seems there have been less access and opportunity in recent months and I need your guidance about what and where I could be of a continued blessing to those in need in this way.
James 2:5-13 “Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him? But ye have despised the poor. Do not rich men oppress you, and draw you before the judgment seats? Do not they blaspheme that worthy name by the which ye are called? If ye fulfill the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well: But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors. For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. For he that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law. So speak ye, and so do, as they that shall be judged by the law of liberty. For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment.”
Lord Jesus, the abundance of Your Spirit within is what is needed to offer the spiritual service of worship that pleases You. The neglected, socially unfavored, weak, and undesired at church is who I want to love through You in a tangible, lasting, and meaningful way. Give me the eyes to see where I could better love and serve those that you honor.
James 2:14-19 “What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him? If a brother or sister be naked, and destitute of daily food, And one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit? Even so faith, if it hath not works, is dead, being alone. Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works. Thou believest that there is one God; thou doest well: the devils also believe, and tremble.”
My King, that Your brother would form these words is such an abundant act of mercy that my heart is full by reading them to living them out. Your instructions through Your brother are a blessing that brings gravity to the truth and value of your work. Living out your Word is my desire. All that I am and all that I have, are willingly transferred to all that You are.
James 2:20-26 “But wilt thou know, O vain man, that faith without works is dead? Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou how faith wrought with his works, and by works was faith made perfect? And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God. Ye see then how that by works a man is justified, and not by faith only. Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way? For as the body without the spirit is dead, so faith without works is dead also.”
Lord, it isn’t sufficient to be passive in my expression of love for You, Your Word, and who You are. I desire to have an active life full of the fruit of the Spirit. To live out the love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, and self-control that translates to interpersonal conduct among people I meet to help where needed. Please let your Spirit dwell richly within me to work the faith and grace You have given to me.”
James 3:1-2 “My brethren, be not many masters, knowing that we shall receive the greater condemnation. For in many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body.”
Lord, it is so apparent that the overflow of my heart and mind becomes present by what I say and write. It is my desire to be pleasing and holy in this way. Defilement by what is said is displeasing to you, and it’s my heart’s desire to keep my words in check. By Your Spirit, reform my heart and mind so that I would not sin against you or others by intentional or unintentional words spoken or written.
James 3:3-12 “Behold, we put bits in the horses’ mouths, that they may obey us; and we turn about their whole body. Behold also the ships, which though they be so great, and are driven of fierce winds, yet are they turned about with a very small helm, whithersoever the governor listeth. Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth! And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell. For every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed, and hath been tamed of mankind: But the tongue can no man tame; it is an unruly evil, full of deadly poison. Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God. Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be. Doth a fountain send forth at the same place sweet water and bitter? Can the fig tree, my brethren, bear olive berries? either a vine, figs? so can no fountain both yield salt water and fresh.”
Lord, it is not enough to abstain from coarse talk. Rather, it is my desire to be completely surrendered to what is best according to your will. Let not my passions prevail over your Spirit, so that I would walk according to Your Word and that your Word would be on my lips.
James 1:14-15, 3:3-4, 11-12, 18, Matt 7:17, Ps 19:14 “Search me, O God, and know my heart. Try me and know my thoughts. And see if there be no wicked way in me and lead me in the way everlasting. Oh Lord, let the words of my mouth and the meditation of my heart be acceptable in Your sight, You who are my Rock and my Redeemer. Amen.”
Lord, I feel at times that I’ve gone too far and that my words are too many. Form within my heart and mind an attitude of discretion. I desire to become slower to speak and more graceful in what I write. This is my continued plea as I trust in You to walk according to Your word and by the fruit of the Spirit.
James 3:13-18 “Who is wise and understanding among you? Let him show by good conduct that his works are done in the meekness of wisdom. But if you have bitter envy and self-seeking in your hearts, do not boast and lie against the truth. This wisdom does not descend from above, but is earthly, sensual, demonic. For where envy and self-seeking exist, confusion and every evil thing are there. But the wisdom that is from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without partiality and without hypocrisy. Now the fruit of righteousness is sown in peace by those who make peace.”
Lord, there is so much error and trouble in this world, it at times is tough to hold my tongue and set aside thoughts that are just unfruitful. The influences and pressures of this world weigh heavy, and I need your Spirit and instruction from Your Word to light my path. Your wisdom is what I desire, but so often I get in the way. Please be merciful to me Your neglectful servant.
James 4:1-6 “From whence come wars and fightings among you? come they not hence, even of your lusts that war in your members? Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not. Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts. Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God. Do ye think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy? But he giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble.”
Lord, Your Word pierces through to me on this because of my military and work background. This is a real sore spot, as You know, and I just ask for a softened heart and a mindset that my struggle with people is spiritual and not physical. Father, I really need help with this because I can’t manage it on my own. I surrender to your Spirit and trust in Your way and Your grace to strengthen me to live as You want.
James 4:7-10 “Submit yourselves therefore to God. Resist the devil, and he will flee from you. Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up.”
Lord, Your Word through Your servant James tells me that this is an effort on me. It is my responsibility and effort to draw near to you. You know that is what I do each day. Your Word says you will draw near to me by doing so. I’m counting on You to make certain and effective the sanctifying work of Your Holy Spirit. Even while my efforts are hit-and-miss, I trust in you for ever-increasing consistency in thought, word, and deed.
James 4:11-12 “Speak not evil one of another, brethren. He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law: but if thou judge the law, thou art not a doer of the law, but a judge. There is one lawgiver, who is able to save and to destroy: who art thou that judgest another?”
Lord, I don’t want even the appearance of slander to be named of me. Both directly or indirectly, it is my desire to be blameless before you and others in this way. Knowing intentional or unintentional verbal harm toward others is displeasing even in the slightest way, I want to be ever-sensitive out of a spirit of love and honor. Amen.
James 4:13-17 “Go to now, ye that say, Today or tomorrow we will go into such a city, and continue there a year, and buy and sell, and get gain: Whereas ye know not what shall be on the morrow. For what is your life? It is even a vapour, that appeareth for a little time, and then vanisheth away. For that ye ought to say, If the Lord will, we shall live, and do this, or that. But now ye rejoice in your boastings: all such rejoicing is evil. Therefore to him that knoweth to do good, and doeth it not, to him it is sin.”
Lord, it at times is alarming that I run my own course as a matter of urgency and expectations for desired outcomes. In this regard, I am an overachiever, but I confess not enough toward your kingdom. Only because I do love You and You know my affections for You. Who You are and Your presence is more valuable than anything to me, and I don’t want to squander our relationship from my own misguided pursuits.
James 5:1-6 “Go to now, ye rich men, weep and howl for your miseries that shall come upon you. Your riches are corrupted, and your garments are motheaten. Your gold and silver is cankered; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days. Behold, the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you.”
Lord, You know my view that everything that You’ve given belongs to You. What You’ve given as mine is Yours because my heart is Yours. Everything that I have been entrusted to keep is a blessing as belongings and a source of safety, livelihood, and well-being. Let my tithes, offerings, and giving be an acceptable form of worship where You are glorified, and Your Church is well-formed.
James 5:7-11 “Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain. Be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh. Grudge not one against another, brethren, lest ye be condemned: behold, the judge standeth before the door. Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience. Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy.”
Lord, I delight in the cry of Your saints, Maranatha! The hope of Your return brings joy to my heart and a lasting source of refreshment to my soul. How abundant are Your mercies and promises and that we should be named Your servants and friends brings within me an overwhelming gratitude for what you’re going to do.
James 5:12 “But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea; and your nay, nay; lest ye fall into condemnation.”
Lord, may I not even reserve in the minds of others profane thoughts by what I imply. Purity in thought and verbal expression is my desire so that I might be a more effective witness to you. Either among your people, while in fellowship, or with people who don’t know you, it is my desire to speak in love and in confidence in an assertive way. Without passivity or abrasive speech, but gentle yet at times firm when necessary. Amen.
James 5:13-18 “Is any among you afflicted? Let him pray. Is any merry? Let him sing psalms. Is any sick among you? Let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord: And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he has committed sins, they shall be forgiven him. Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much. Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months. And he prayed again, and the heaven gave rain, and the earth brought forth her fruit.”
Lord, it is my heart’s desire that the church would feel safe for people who attend. For everyone, either planted or those who attend, both seasoned and new where Your love and Spirit are apparent throughout members and attendees at various levels. We need Your grace, and may it never be that I am a source of undue friction. Let what I say and think in the presence of others be edifying and encouraging to those who are seeking You.
James 5:16-18 “Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much. Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months. And he prayed again, and the heaven gave rain, and the earth brought forth her fruit.”
Lord, I ask that You hear my prayers as I go about my day and as I appear before you on my knees. Let not my sinful ways inhibit your hearing of my worship, praise, gratitude, confessions, and petitions. Let my prayers be heard as they are given voice from Your Word and from others’ needs that come before You. Amen.
James 5:19-20 “Brethren, if any of you do err from the truth, and one convert him; Let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins.”
Lord, it is my prayer that You would restore to You those who are close to me. Family, friends, and co-workers who have become distant from You need Your grace and mercy. As You are the source of life and well-being, may Your peace return to those who have sought You in the past. If there is any way in which I can be an instrument for that purpose, I am available and willing to serve in this way.
This post examines how Puritans of the 17th-century thought and wrote about the biblical topics of sin and repentance. As this topic is explored from historical writings of well-known Puritans of their time, various additional perspectives from numerous sources also come into view. While the views and writings of Puritans Thomas Watson and John Owen are central to this post, their convictions about sin and repentance are of tremendous significance. Their teachings, lectures, sermons, and literary work are voluminous as these two men devoted themselves to God, family, and ministry. They shared a deep and abiding concern for the human condition as people separated from God by their sin were cause for alarm.
Introduction
Historically, the Puritans of England were a people who were protestant in faith with a biblically-centered view of life, faith, and practice. They were of the Reformed heritage of belief and confession, which had a bearing on their lifestyle, worship, faith, and practice. As people who sought and lived simple lives, they were an interconnected community of believers who valued education as they lived with a strong work ethic. Watson and Owen, who were leaders as pastors and theologians of their time, often engaged in culture against social pressures and were outspoken on the urgent message of the gospel. They were among numerous Puritans, common, notable, and well-known, who loved God’s word, the fellowship of believers, the sharing of their faith, the communion of the saints, devotion to prayer, and worship in church and among family. They were moved by the Spirit and inner motivation to live as spiritually anointed people consecrated from England’s and greater Europe’s society. They lived out the gospel’s implications to holy living and a commitment to love God and one another. The Puritans have a well-known reputation for an orderly life faithful to God by the authority of Scripture and the inner presence of the Holy Spirit.
Background
The history of the Puritans from the Reformer’s roots extending back to the Roman Catholic Church (RCC) involved the Church of England (COE) and its leadership. As this history was contentious, the specific issues and objections of the Puritans centered upon Catholicism as a whole system of belief. As Catholicism propagated the term “protestants” as a pejorative to non-Catholic Christians, the Puritans, in turn, wrote and spoke of Catholics as “papists.” The separation between the Catholics of tradition, which confer authority of the magisterium alongside the Scripture, and Christians, who place the supremacy of Scripture as the center of holy living, faith, and obedience, was squarely centered upon where authority rests. While the RCC and COE believed that ultimate spiritual authority is shared between Scripture, tradition, and the catechism of the magisterium, Puritans of the 17th century strenuously objected common to the doctrines and biblical beliefs of the Reformers.
Thomas Watson was a highly educated preacher and writer, having attended and graduated from Emmanuel College, among other Puritans of the time. John Owen, a highly popular author and speaker was thoroughly educated and influential before, during, and after serving as vice-chancellor of Oxford University. Watson and Owen were at the public’s service as ministers but never really were accepted in their own country as such, according to J.C. Ryle (1816 – 1900), a widely known Anglican Bishop of England. The Puritans, educated, influential, and fearless of men, greatly feared God in their life and work, as evidenced by their writing, preaching, and pastoral duties. English Puritan ministers numbered in the hundreds with far more congregant believers, including Scottish and Dutch populations served by men as non-conformists of the Church of England, the Church of Scotland, and the Roman Catholic Church.
The inner sense of Puritan devotion to God and His Word brought the ministers to a place of outspoken concern that urged people to know God, love Him, and serve Him from growing faith, devotion, and obedience. The Puritan interest in personal sanctification was intense, and their spiritual development involved lasting attention to holy living. The presence of sin in a believer’s life was intolerable. The presence of sin in an individual, the community, and the church was a frequent object of piercing attention, particularly among the leadership of Puritans, Watson, and Owen. Their views were spoken and written about at length concerning the specifics of sin and the urgent need for repentance. The immediate specifics about sin and repentance as a soteriological concern were pressing. Not purely as a general interest, as both Watson and Owen significantly contributed to Puritan theology and doctrine, but as a practical matter. To them, it just was not enough to write about the anthropological concerns about the sinful human condition. The prevailing concern was about what that meant to anyone who must repent for reconciliation to set a new course in pursuit of God and rebirth into a spiritual life of regeneration for the right standing of the growing converted.
17th Century Puritan Thought on Sin
To the Puritans, sin in the life of the regenerate and unregenerate alike was a major and lasting concern. The development of Puritan theology about the effects of sin arises from a biblical conviction that it is corruptive as it separates the soul from God, the Creator. The imputation of Adam’s guilt upon persons down through redemptive history is rooted in Puritan thought as it had explanatory power about its indwelling and inherently corrosive effects (Romans 5:12-21).1 Anthony Burgess (1600 – 1663), another Puritan of the 17th century, wrote in his Treatise of Original Sin about the necessity of Christ’s imputation of His righteousness in believers as developed within the Puritan doctrine of justification. His treatise examined the necessity of Christ’s imputation of His righteousness as Adam’s sin imputed his guilt upon humanity.2Within Puritan thought, sin was imputed and inherent in persons, whether redeemed or not. Yet it was by mercy made necessary to redress that guilt through the “washing of regeneration” (Titus 3:5 NASB) by a covenant of grace that God implemented through the work of Christ Jesus. Puritan thought on the depth and profound meaning of the gospel continues to have a bearing upon soteriological doctrines in the church today as Scripture reveals Christ’s work inclusive of atonement “for the sins of many” (Hebrews 9:28).
The “atonement” concerning sin is often understood as “at” and “one” as it is derived from the English use of both terms and their meaning. The term “atonement” is an etymological marker that describes reconciliation between God and sinners made effective through the death of Jesus Christ on the cross.3 This definition of atonement has an explicit meaning that is thoroughly historical and biblical. From the earliest books of the Torah and throughout the canon of Scripture, readers can find acts of atonement as a redemptive matter to recover people from their sins. Whether through sacrificial offerings (Exodus 29:37, Leviticus 5:6), to the imagery of John’s revelatory vision (Revelation 5:9), readers recognize the atoning work of God through His incarnate presence to reclaim humanity from the separation of imputed and inherent sin. His work is a means of deliverance to return people to Himself for his glory and the salvation of a regenerated people He decides to bring to Himself. It is necessary to become regenerated from a corrupted nature and clothed with another to enjoy Christ eternally.4
Thomas Watson
Thomas Watson (1620-1686) was an English, Puritan preacher and author. He was among the thousands of Puritan ministers ejected from their parishes by the Church of England (COE). From the Restoration of Charles II, the monarch of the Kingdoms of England, Scotland, and Ireland, the State used its power to remove Puritan ministers from the COE to enforce conformity to its doctrines and liturgical practices. The State sought to assert its place within the COE under the pretense of Christian unity among the Anglo kingdoms. As the COE separated from the Roman Catholic Church in Europe, it sought to impose its form of prescribed worship throughout the kingdoms according to State dictates. The Church of England and the government of England under Charles II betrayed faithful ministers of Christ by instituting the Clarendon Code. The Clarendon Code was a State-enforced public “cancellation” of individuals who did not conform to the COE but instead held to emergent and formative Reformed traditions centered upon the exclusive authority of biblical meaning toward faith and practice.
Free Church Persons (“non-conformist protestants”) were actively persecuted by penal laws that involved forfeiture, civil penalties, criminal sanctions, and cultural isolation that excluded ministers from public life and society. For example, university degrees and access to public services were some of the fallout of the political dismissal and removal of ministers faithful to the gospel and holy living according to the imperatives of Christ and supremacy and sufficiency of God’s Word. Various historical figures of notable reputations have assailed the actions of the COE, and over time “England succumbed to a culture of liberalism, overrun with cold, dead churches awash in apostasy and spiritual darkness.”5
Among the thousands of other Puritans scattered after the Great Ejection of August 24th, 1662, Thomas Watson continued to minister privately without ordination within the Anglican church. After Thomas Watson was removed by dismissal, according to the Church of England and the State’s use of force, the COE never recovered, just as J.C. Ryle speculated. Three years after the Great Ejection, the bubonic plague struck England and killed over 100,000 people. Shortly after, London was engulfed in a large fire that destroyed over 13,000 homes, nearly one hundred churches, and St Paul’s Cathedral. The Church of England has been fraught with controversy and apostasy for centuries and has fallen out of communion with other Anglican churches in various countries. The Church of England continues to self-assert its authority over Scripture as it grows into an ecclesial agency for public interests in service of the State. The Anglican church today is nothing close to what it once was with its historically influential members (C.S. Lewis, John Stott, J.C. Ryle, N.T. Wright, and others).
Thomas Watson continued ministry after being removed from his London parish after the Great Ejection but continued to preach privately. He was educated at Emmanuel College, Cambridge, where he was noted for remarkably intense study. In 1646 he commenced a 16-year pastorate at St. Stephen’s, Walbrook. While Watson held strong Presbyterian views during the civil war; however, in 1651, he was imprisoned briefly with some other ministers for his share in Christopher Love’s plot to recall Charles II of England. He was released on June 30th, 1652, and was formally reinstated as vicar of St. Stephen’s Walbrook. He obtained great fame and popularity as a preacher until the Great Ejection, when he was removed from the Church of England for nonconformity. Notwithstanding the rigor of the acts against dissenters, Watson continued to exercise his ministry privately as the opportunity presented itself. After preaching there for several years, his health declined, and he retired to Barnston, Essex, where he died suddenly while praying in private. He was buried on July 28th, 1686.
The Effects of Sin Upon Persons
Watson offers nine specific considerations concerning the effects of sin on persons. Beginning with the shame it causes, across the pages of his questions and discourse, his verbatim thoughts from the 1600s are outlined as follows:6
1. Every sin makes us guilty, and guilt usually breeds shame.
2. In every sin, there is much unthankfulness, and that is matter of shame.
3. Sin hath made us naked, and that may breed shame.
4. Our sins have put Christ to shame, and shall not we be ashamed?
5. Many sins which we commit, are by the special instigation of the Devil, and will not this cause shame?
6. Sin, like Cyrcies enchanting cup, turns men into beasts, and is not that matter of shame?
7. In every sin, there is folly (Jeremiah 4:22).
8. That which may make us blush, is, that the sins we commit are far worse than the sins of the Heathen (Indian): we act against more light
9. Our sins are worse than the sins of the Devils.
a. The angels never sinned against Christ’s blood
b. The devils never sinned against God’s patience
c. The devils never sinned against examples made for them by any fallen before
Watson further points out that sin is not an offense as a singular one-off as it often is, but a condition prevalent within as a whole. He clarifies that before a person can come to Christ, he must first come to himself, as persons are veiled by ignorance and self-love and cannot see the deformity of their souls. It darkens the intellect and reasoning. Moreover, justification of sin, indifference to it, and crafting a theology to suit one’s interests from socially loaded interpretations of Scripture forms iterative self-deluded thought about sin and its consequences.
To further understand the effects of sin within the Puritan mind, it is helpful to recognize it as a personified enemy (Genesis 4:7). To review the theological meaning or definition of sin without secular taint or influence requires a summary of historical doctrine rooted in Scripture. To thoroughly hate and loathe sin, it is necessary to attempt a meager view of what it is as a personified enemy. As sin in all its forms is an enemy to believers, it is enough to only see it as evil thoughts, feelings, words, actions, and omissions that violate the moral standard of God. Sin is the transgression of something forbidden, or it ignores something required by God’s law or character. Yet, Apostle Paul’s understanding of sin involves an analysis of anthropology and soteriology from his written letter to the church in Rome (Rom 7-8). While he writes of sin as an echo personified, actual human sinning always remains in full view of resistance against God. To this extent, its personification helps us recognize sin as the totality of human failure and depravity.7 Moreover, to quote Puritan Ralph Venning (1622-1674), “Sin is worse than Hell.… There is more evil in it, than good in all the Creation.”8 He elaborates further to explain that there is more evil in sin that hurts people than all of the good within Creation that does us good.
To Watson, the absence of shame among the impenitent places them farther from repentance. The unjust know no shame (Zephaniah 3:5), and many sin away the capacity to know or feel shame. Historically, the LORD branded His people, the Israelites, due to their shame. That they had no shame was their shame. They were branded that way (Jeremiah 6:15). Worse yet, Watson observes that those without shame grow to become proud of their sins and glory in them (Philippians 3:19). More plainly, those without shame can come to parade their offenses against God and become proud of them. To the believer, Watson urges the penitent to blush, as described by Ezra (Ezra 9:6). Believers who claim Yahweh as their God without shame stemming from personal sin live or think by the hypocrisy that affects their view of His grace.
To further recognize the severity of sin, Watson observed that the frequency of sin a person commits has a bearing upon the difficulty in which it is possible to repent. Watson compares the Angel with a flaming sword and a person’s conscience to contrast the severity of succumbing to temptation. Finally, to make his point scripturally grounded, he references Job 24:13, where there is the prospect of sinning against the light. As light is necessary for the growth of trees to produce fruit, it cannot, as sin darkens the soul against it. As Watson vividly illustrates, sin within an impenitent bears a fruitless, barren, and desolate heart and cannot intake the grace, mercy, and provision to recover. While Apostle Paul informs his readers, “where sin increased, grace abounded all the more” (Romans 5:20), Watson illustrates the blacksmith’s metal plunged into the fire, where it does not melt or become refined and has little hope. The tree cannot produce fruit as it is darkened and whithered by sin. It becomes cursed and does not bear fruit (Mark 11:15-21). Watson clearly distinguishes the condition of persons affected by sin as those who sin for want of the light compared to sinning against the light (Job 24:13). However, Watson does not offer a written rationale here about Christ Jesus’s urging for forgiveness up to seventy-seven times (ESV, NIV, NRSV, NRSVCE, NABRE) or seventy times seven (LSB, NASB, ERV, KJV, NKJV, HCSB, RSV, ASV, AV1873, RSV2CE, ESV-CE, CSB, NLT, LEB) in Matthew 18:21-22 to render forgiveness to the penitent.
Persons’ Proper View of Sin
From the Puritan perspective, it is necessary to understand that numerous evils explain what sin truly is. The scope and depth of offense concerning sin are immeasurable, but its effects help readers understand what it is by what it does. At least from a human perspective, sin has tangible effects as it has a bearing on people at various levels. However, as the view of sin is from a horizontal perspective, it is urgent to recognize it as a vertical matter between God and people, which is of grave importance. While sin estranges people from God (Isaiah 1:4, Jeremiah 2:5), it is a matter of walking contrary to God and His intentions. To Watson, with every step the soul goes further from God, the nearer it approaches misery and darkness.
Theologically, sin is described in Scripture as having wages. When Apostle Paul wrote to Romans that “the wages of sin is death” (Romans 6:23), he chose the term “wage” to convey the idea of payment for sin. The semantic range of the Greek term for wages (opsōnia) is very limited, but it refers to the idea of payment or compensation for a rendered act of a worker or soldier.9 Where a person who sins renders payment for it, and its currency comes in the form of death. For both imputed guilt of sin through Adam and inherent sin in a person’s life, death is an inevitable consequence, and it serves as a payment for rendered wrong against God, oneself, and others. While the first sin we know about originates from Satan as attempting to elevate himself above God, the effects of sin on humanity extend back to Eden. As the spiritual death of Adam and Eve accompanied their decay and death, so does it to everyone without Christ.10
The theological topic of hamartiology is the study of sin. It is a biblical and systematic theology topic with numerous intertextual references rendered within Scripture throughout revelatory history. With numerous fields of thought among historical Puritan writings and theologians today, a contemporary and popular systematic theology defines sin as follows: “Sin is any failure to conform to the moral law of God in act, attitude, or nature. Sin is here defined in relation to God and his moral law. Sin includes not only individual acts, such as stealing, lying, and committing murder, but also attitudes that are contrary to the attitudes God requires of us.”11 Sin more explicitly understood as disobedience to the ten commandments (Exodus 20:1-17) extended more broadly from Christ Jesus’ sermon on the mount found within the gospel of Matthew, chapters 5 through 7 reveal to us that the intentions of the thoughts and heart also constitute sin. In the New Testament context and throughout Scripture, God incarnate reveals the spirit of the law and grace through all covenants. Particularly from the protoevangelion to the eschaton, Christ Jesus fulfills the law (Matthew 5:17-20) and renders His righteousness to sinners saved by grace through faith (Ephesians 2:8-9).
To the Puritan way of thinking about sin, it is a manner of being that must be “mortified.” The old English term “mortification” is a Puritan way of saying “put to death.” As old English translators interpreted Apostle Paul, “For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live” (Romans 8:13 KJV). It is this reference that “putting to death” the deeds of the flesh are widened to mean “putting to death sin,” or as phrased by Puritan John Owen and John MacArthur Jr., “the mortification of sin”12 to convey the proper gravity of the total message.
John Owen
John Owen (1616 – 1683) also wrote about the “Mortification of Sin” to aid the reader’s views about sin and the severity of its effects and what it does. Before beginning with Owen’s views representing Puritan thought on sin, a brief introduction of him is in order. As John Owen was called the “prince of the English divines,” “a genius with learning second only to Calvin’s,” and “indisputably the leading proponent of high Calvinism in England in the late seventeenth century,”13 he demonstrated at an early age his trajectory to become an astute theologian, speaker, author, and pastor. Owen was an effective advocate for Reformed theology and Puritan piety. His life was remarkable as a shepherd, manager of university groups, statesman, chaplain, minister, and author of numerous works. His speaking drew numerous people to him as his messages were impressive and of considerable influence to people of political and religious power. He was also a chaplain to thousands of soldiers involved in harrowing conflicts who pleaded for Parliament’s mercy upon the Irish from English soldiers trained and ministered to around Puritan piety.
Owen’s family and career were difficult with trials and hardships compared to others during the Puritan era. Of 11 children born to him and his wife Mary Rooke, ten did not survive past their infancy. Their daughter, who did survive into adulthood, did not live a full life and died of tuberculosis (consumption) just after marriage. His career in ministry was fruitful but often was accompanied by uncertainty, instability, and disappointment. While interpersonal relationships from early in Owen’s career for years into midlife were characteristically productive and rewarding, he eventually became estranged from the fellowship of colleagues related to the Great Ejection imposed by the Church of England.
During his later years, he was without interpersonal influence, even while invited to serve in ministry elsewhere and support fellow ministers where he could. Instead, he wrote volumes that were published and remain in print today. His work ranges from more theological topics that further develop doctrines within the Church. He wrote a Biblical Theology, treatises, expositional commentaries, and practical guides to godly living. His many sermons were later transcribed and published for church development, instruction, and advancement.14 The following correspondence quoted verbatim gives the reader a sense of sentiment and scale.
TO MRS COOKE OF STOKE NEWINGTON
MADAM,—Four years ago the world was favoured, through your means, with a volume of Dr. Owen’s sermons which never before appeared in print; and it is at your instance that the following Sacramental Discourses of that same venerable divine are now made public. Hereby, madam, you at once express your high value and just esteem for the memory and works of that incomparable author, with your generous concern and prevailing desire of being serviceable to the cause of Christ;—a cause much more dear to you than all the worldly possessions with which the providence of God has blessed you.
With the greatest sincerity it may be said, your constant affection to the habitation of God’s house,—your steady adherence to the peculiar doctrines of Christianity,—your kind regards to the faithful ministers of the gospel,—your extensive benevolence to the indigent and the distressed,—your affability to all you converse with,—and, in a word, your readiness to every good work, are so spread abroad, that, as the apostle says to the Thessalonians, “There is no need to speak any thing.”
That the Lord would prolong your valuable life, daily refresh your soul with the dew of his grace, and enable you, when the hour of death approaches, to rejoice in the full prospect of eternal life through our Lord Jesus Christ, is the prayer.
Madam,
Of your affectionate and obedient servant, RICHARD WINTER
TOOKE’S COURT, CURSITOR STREET March 4, 1760.
From among the numerous volumes and sermons that originated from Owen, this segment of the post captures some of his thoughts on the subject of sin just as it concerned Watson and various other Puritans. Aside from Owen’s work entitled Indwelling Sin, an exposition of Psalm 130, he wrote The Mortification of Sin, as earlier indicated in this post, to correct the “dangerous mistakes” of various ministers who had fallen into error.15 While Owen’s treatise on the mortification of sin is embedded deep within this volume of work, it is also separated out as informative subject matter for modern readers to process personal understanding and application.
Sin as a Mortal Enemy
John Owen wrote his treatise on killing sin many years before its publication in 1862. Still, the subject matter was carried forward differently and directly for a more thorough understanding within the Puritan church in England. Owen’s effort included a comprehensive message concerning what Apostle Paul wrote to the churches in Rome and Colossae. Specifically, the 17th-century Puritan was highly concerned about the presence of sin in the lives of believers, and he wrote a widely read examination of what putting sin to death looks like. While the mortification of sin was John Owen’s pressing concern, he offered encouragement, exhortation, clarity, and guidance to understand what sin is and does. He had specific thoughts about what it is to eradicate its root by the Spirit and the involvement of the believer’s intentional will. In old English parlance familiar to Owen:
“For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.” – Romans 8:13 KJV
“Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry: For which things’ sake the wrath of God cometh on the children of disobedience.” – Colossians 3:5-6 KJV
Sin is so grave that it eternally damns people, according to Scripture. Owen, just as Paul did, wrote of “mortifying” it. As mortification is an old English translation rendering, it corresponds to “putting to death” among modern translations (ESV, NIV, NKJV, HCSB, and more). The term “mortify” is translated the same in both references in Romans 8:13 and Colossians 3:5, while their Greek root terms are different.
Furthermore, to Owen, mortification, or to mortify, is understood from multiple perspectives, all consistent in meaning. The act of self-denial or the “putting to death” of sinful instincts or cravings is to render a person free from sin to live in the power of the Holy Spirit. The NT stresses that this act of humiliation comes about through the grace of God. It is the result of, not the condition for, conversion. The key passages Paul wrote correspond to numerous principles Owen stressed as they support the Reformed tradition together.
To further elaborate, mortification is “the process of ‘putting to death’ one’s sinful nature as the old self continually struggles because of the reality of indwelling sin. This process takes place in the lives of believers who, while they have been set free from sin’s dominion by the indwelling Holy Spirit who unites them to Christ, are called to live in light of God’s grace.”16 As persons actively work out their salvation, “if it is truly part of sanctification, it must be accomplished through the Spirit of Christ in dynamic interplay with a believer’s response of repentance; mere human effort does not result in increased freedom from sin, even if it changes outward behavior.”
To Owen’s discourse in his volume on mortification, while a person could successfully overcome sinful behaviors, that doesn’t necessarily mean that the instincts and cravings were put to death. Compared to Reformed theology, Catholicism also emphasizes Galatians 5:24, where it is necessary to “crucify the flesh.”17 As some English translations render “consider as dead” (NASB, LSB) in a passive sense, many other translations (including various Catholic translations) are active with the “put to death” language. For example, the “Little Rock Catholic Study Bible,” “New American Bible: Revised Edition” (NABRE), “The Revised Standard Version, Catholic Edition” (RSVCE), “Douay-Rheims Bible” as mortify (D-R), and the “Ignatius Bible: Revised Standard Version, Second Catholic Edition” (RSV2CE) all express the same meaning. When delving further into the definition of the terms nekroō (νεκρόω) in Colossians 3:5 and thanatoō (θανατόω) in Romans 8:13, they both correlate to the “put to death” sense of meaning. The Louw-Nida Greek-English Lexicon of the New Testament ties both terms together as figurative in suggestive meaning where intended readers understood the original root manuscripts as conventional figures of speech to communicate the same idea.18
Owen is clear in his volume that mortification is not a passive posture of sin in the flesh as mere recognition or consideration from a believer. He stresses that it is an active conscious effort of someone as a converted person who became a believer by faith and repentance. However, he also recognizes that the process of mortification is lifelong, and it depends solely upon the Spirit of Christ to definitively accomplish the continued crucifixion of sin in the life of a believer. The believer is participative by necessity but is not the practical and final means of mortification. The Spirit of Christ is who does the work. As sin was put to death in the sacrifice and resurrection of Christ Jesus, the law of death is applied to sin itself in the lives of believers. Where there Spirit lives within believers, there is the law of life by the Spirit as long as there is no yield to sin. That sin is persistently, iteratively, and ruthlessly killed actively about particular offenses. Mortification is “the slaying of the disease of the soul, and by slaying this disease, it restores and invigorates the soul’s true life.”19 Still, mortifying the flesh is an intentional effort of faith, necessary to sanctify believers who work out their salvation with fear and trembling (Phil 2:12-13).
Sin in the Life of a Believer
As it is impossible to earn salvation through works or efforts that yield positive outcomes and the removal of sins, if efforts of mortification are not by faith, they are of no spiritual value. Owen asserts that such progress involves the replacement of sins with others in the absence of necessary faith through the heart of a believer concerning the treacherous and destructive nature of sin. Under the authority of God’s Word as written by the Holy Spirit through the Apostle Paul, those who live by the flesh will die. In contrast, those who live by the Spirit shall live. To be more explicit, regarding the term “flesh” (Rom 8:13 KJV), John Chrysostom (347 – 407 A.D., Archbishop of Constantinople) refers to it as follows: “what Paul means by the flesh in this passage is not the essence of the body but a life which is carnal and worldly, serving self-indulgence and extravagance to the full.”20
Owen’s readers might also remember Jesus’s parable of the rich man and Lazarus (Luke 16:19-31). And specifically, verse 25: “But Abraham said, ‘Child, remember that you in your lifetime received your good things, and Lazarus in like manner bad things; but now he is comforted here, and you are in anguish (see Luke 6:24; Job 21:13; Ps. 17:14). The comparative man who fared “sumptuously” (Luke 16:19) was condemned. Where the rich man in the parable was delighted, glad, and enjoying himself in celebration and rejoicing by dining and merriment, there was apparent opulence that highlighted the disparity between him and Lazarus.
A surface reading of Owen’s treatise on sin to get a topical understanding of what he wrote doesn’t offer the best outcome for retention and application. More fully grasping what Owen wrote here concerning the killing of sin is challenging because it is a large and weighty subject. So this is a volume to iterate upon as John Owen is so widely read and studied for evident reasons. Nevertheless, his pressing concern about the lifelong urgency of killing sin within is not just a daily call to repentance but a persistent and ruthless inward campaign to find and destroy anything remotely innate or inherent that raises itself against God and the Spirit of Christ.
17th Century Puritan Thought on Repentance
Of particular interest during the Puritan era was the persecution of the Church of England while they were called to repentance by numerous people of the Reformed tradition. Numerous Puritan figures, such as Thomas Watson and John Owen, spoke and wrote of the urgency of persons to repentance. That effort extended to academic institutions, churches, parishes, and individuals in a desperate spiritual condition, estranged from God and proper worship for ongoing discipleship and sanctification befitting the Kingdom. The Puritan chorus of repentance was loud and clear, whether on a corporate scale or to individuals.
Thomas Watson
To include Watson’s work on repentance, he wrote correspondence to readers about its importance. He wrote that biblical repentance should not be spoken of as difficult and offered various influential people’s perspectives about what it does and why it is so necessary. He wrote that excellent things deserve labor, and it is better to enter Heaven with difficulty than to Hell easily. He inferred that repentance is difficult by comparison, but not to draw upon the reader’s attention or the impenitent to dissuade its necessity somehow. Watson used figurative illustrations often and one of digging for gold through ore to indicate that the effort of repentance is not worth discussion or concern by comparison because gold is the object of labor. The work of digging or smelting is not meant to dwell upon, contemplate, or resist. Repentance involves difficulty, but it is incredibly inappropriate and off-minded to think of it as such compared to what it yields. In so many words, Watson highlights that the absence of repentance in a person means a life of misery, scorn, and alienation from God.
Watson further stresses that accepting repentance as urgent and perpetual is of utmost necessity. Making peace with God on this side of the grave is putting sins to their death as a figurative act of drowning them in a deluge of water rather than having the soul burn in a symbolic unquenchable fire. Watson calls readers to consider what the Saints of old have done to imbitter themselves against sin, sacrifice their lusts, and put on sackcloth of the heart in the hope of the white robes of purity. Example after example, Watson’s reader is presented with historical figures who repented by bemoaning and humbling themselves to prevent and correct unacceptable thoughts and behaviors hideous before God.
Watson’s treatise on repentance is supported by a helpful understanding as it is biblically and confessionally defined. As Scripture carries the greatest and final weight of authority in terms of intended meaning rendered by the Holy Spirit through the biblical writers, the Westminster Confession of Faith (WCF) larger catechism offers the following (WLC Q76):
What is repentance unto life? Repentance unto life is a saving grace, (2 Tim. 2:25) wrought in the heart of a sinner by the Spirit (Zech. 12:10) and word of God, (Acts 11:18,20–21) whereby, out of the sight and sense, not only of the danger, (Ezek. 18:28,30,32, Luke 15:17–18, Hos. 2:6–7) but also of the filthiness and odiousness of his sins, (Ezek. 36:31, Isa. 30:22) and upon the apprehension of God’s mercy in Christ to such as are penitent, (Joel 2:12–13) he so grieves for (Jer. 31:18–19) and hates his sins, (2 Cor. 7:11) as that he turns from them all to God, (Acts 26:18, Ezek. 14:6, 1 Kings 8:47–48) purposing and endeavouring constantly to walk with him in all the ways of new obedience. (Ps. 119:6,59,128, Luke 1:6, 2 Kings 23:25)21
The WCF is a confessional document that helps define individuals’ beliefs aligned with the biblical meaning of topics rooted in the Scriptures’ authoritative supremacy. Biblically, repentance is a critical element of conversion. To define and understand “conversion,” it must include faith and repentance, as commonly understood by the Greek term metanoia (μετανοέω).22
As the gospel reader first sees the term in the opening proclamation of Jesus’ ministry (Matt 4:17), it is defined through various cultural and Old Testament correlated references. Moreover, the term conveys the idea that it is about changing one’s mind with a feeling of remorse (Matt 3:2, 4:17, 11:21, Mark 1:15, 6:12, Luke 10:13, Acts 17:30, 26:20). While it is essential to recognize that repentance involves a change of mind, it also includes a changing of the will. It is the turning away from something as the conscious effort of a whole person away from personal self-destructive thoughts and behaviors offensive to God and people.
Unacceptable thoughts, words, and actions, biblically referred to as “sin,” are rejected as a whole toward a life commitment of faith to God through Christ. This is conversion. As one internally moves from one state of rejection (or indifference) involving a life of sin and selfishness to a faith commitment and devotion, Christ becomes Lord and King to a believer who chooses to surrender through grace. Conversion is by faith and a rejection of sin in part and as a whole, both retroactively and in the future, as defined through the pages of Scripture according to the intent of the biblical authors and not by reader-response interpretation.
Watson sets up a proposition within his treatise on repentance. He further makes biblically certain in his text, The Doctrine of Repentance, “Christ has purchased by His blood repenting sinners who shall be saved.” He reinforces that those who are made alive in Christ by a seed of faith have the spiritual capacity to repent, and as they do, they put to death sin as a prevailing matter of eternal consequence. Those who sin in the absence of the gospel of grace for repentance shall spiritually die without recourse (Galatians 3:10). Among the first and last words Jesus spoke from the pages of Scripture was “repent” (Matt 3:2, Luke 24:47). In fact, this was the urgency of the Apostles as they were sent out and preached, “people should repent” (Mark 6:12 ESV). They proclaimed that all should undergo a change of heart and mind. To abandon their former disposition with a new self, course of behavior, and regret over former life choices and dispositions. The abundance of their message concerning repentance was recorded in numerous locations throughout the New Testament (μετανοέω metanoeō repent (36x); Matt 3:2; 4:17; 11:20–21; 12:41; Mark 1:15; 6:12; Luke 10:13; 11:32; 13:3, 5; 15:7, 10; 16:30; 17:3–4; Acts 2:38; 3:19; 8:22; 17:30; 26:20; 2 Cor 12:21, Rev 2:5, 16, 21–22; 3:3, 19; 9:20–21; 16:9, 11).
Watson did not wish to argue whether or not faith or repentance comes first, while he was inclined to think that faith does precede repentance. He only sets the proposition that all people should repent, as conveyed by Christ Jesus and the urgency of the Apostles. The blood of Christ and the gospel of grace makes salvation to eternal life possible as people would repent. As persons repent and live by faith, they are saved by God’s doing, not their own. From grace and faith, people are saved through no other means (Ephesians 2:8-9). However, it is clear that without repentance, people will spiritually perish. Watson makes this point clear, as does Scripture. Watson wrote, “sin and die,” where the covenant of works (Mosaic law) offered no admittance through repentance. The law required personal, perfect, and perpetual obedience, where all eventually came under a curse. Under the new covenant of grace, Christians are solemnly urged to repent and be converted so that their sins may be blotted out (Acts 3:19).
Confession and Authentic Repentance
From Watson’s perspective, it is necessary to understand counterfeit repentance compared to authentic repentance, and to this end, he zeroes in on what false repentance is. He provides three critical specifics and examples that inform readers about what is necessary to recognize and understand what repentance is not. As a warning about what not to conclude concerning changes in behavior, attitudes, and motives, the absence of repentance remains in a person from three sources of false thinking about the matter. An unrepentant heart within a person represents no inward heart change about sin. As a person may delude himself with counterfeit repentance, these are the three warnings Watson wrote about:
Counterfeit Repentance: “Legal Terror”
Pain and trouble are not sufficient for repentance. Repentance requires a change of heart. If there is no change of heart, there is no repentance. An internal awareness of guilt that a person cognitively recognizes does not in itself mean that a change of heart has occurred. Watson contrasts self-aware guilt to an “infusion of grace” that infers the authenticity of repentance from Divine initiative and human reception. The differences between Reformed and Catholic doctrines of justification involve a change in the status of believers about how they are justified. While Reformed doctrine on justification holds to the principle of imputation of Christ’s righteousness to people of faith, Catholic doctrine decreed that justification involves an infused grace that changes a person’s internal nature and inclinations for sanctification and the remission of sins all at once (Council of Trent Decree concerning Justification, session 6, chapter 7).23 Whereas to Protestants, Christ’s righteousness is imputed into a believer once as a final justification (simul justus et peccator), to Catholics, infused righteousness is changed righteousness within the life of a believer as a result of faith and baptism.24 Here, Watson’s use of the phrase “infused grace” indicates a constituent gift of God that includes the ability of a believer to repent according to Divine intent and action (Ezek 36:27). More specifically, Watson wrote that infused grace breeds repentance.25
Counterfeit Repentance: “Resolution Against Sin”
To reject sin as a matter of self-determination and effort isn’t repentance. It is self-will that doesn’t accompany heart change from behaviors, thoughts, actions, or omissions offensive to God and contrary to what He expects. Counterfeit repentance in this form is a commitment to stop sinning, but for the wrong reasons. Resolutions against sin under these circumstances don’t hold, and some sins are replaced by others where the state of a person is the same or worse than before.
Resolutions against sin aren’t because sin is sinful but because it is painful. There remains no change of heart, conviction, remorse, or awareness of offended God, whom a person sins against.
Motivation to stop sinning from a position of alarm over judgment, evil, death, and Hell doesn’t win over a person’s love of sin. Love of sin will prevail over the dread of its consequences.
The sin of one type or another continues to surface because the old heart has not changed. New temptations continually overcome the old heart.
Counterfeit Repentance: “Leaving Sinful Ways”
A person who leaves numerous sins behind with a more righteous lifestyle doesn’t mean a person is repentant. Without a heart change, the person still in sin remains unrepentant. Watson wrote of leaving sin “from the strength of grace” compared to leaving on moral grounds. Selectively, some sins are retained while others are dropped and exchanged for others. The inclinations of the heart and its affections have not changed when a person remains captive to the appeal and love of sin. As Watson wrote that infused grace causes a cessation of sinful acts, grace is a gift and enablement of consistent holy living.
As it is necessary to understand what repentance is not, it is also essential to recognize what it is from Watson’s treatise. In comparison, Watson wrote more extensively on authentic repentance and the necessity of it than in all other chapters. He organized his thoughts into several categories where they must all be present for repentance to retain its virtue. He composed these categories as ingredients with Scripture references accompanying Watson’s points. Assertions and rationale about sin and the necessity of repentance resonate from his time to us who encounter his exhortations, rebukes, and encouragements. Beginning with these ingredients of repentance, we must fully grasp its meaning while checking our heart’s condition and motivations. All taken together, sin is the issue, and it bears acceptance that it is also a mortal enemy.
Watson wrote of the ingredients of authentic repentance as a mix of elements in contrast to counterfeit repentance. They are sequential or linear understandings to include the proper and correct view of sin, sorrow for it, the consequential experience of shame, personal hatred of sin, and finally, to turn from sin as a new life direction. Watson’s writings were formed from written lectures on the topic of repentance, including these categorical elements, and his materials were often presented pastorally. However, between all these points, Watson wrote at length about his views and verbal illustrations with Scriptural references to support his continued pressing argument. The inference was that readers were expected to retain the thread of rationale to hold together all ingredients without reinforcement and continued underlying support.
It is necessary to confess known sins before Lord when a believer becomes aware of them. This, too, is necessary for repentance. In confession, Watson makes the point that confession is self-accusation before God, where the adversary has no strength of argument against believers as they have already taxed themselves of pride, passion, and infidelity. Confession is a way to prove that we have judged and sentenced ourselves (1 Corinthians 11:31). Accusation of ourselves is, as Watson puts it, —me me adsum qui feci in me convertite ferrum26— (Me, I am here that I have done, turn the iron upon me). As Paul wrote to the church at Corinth, we will not be judged if we judge ourselves. By Cyprian, judicio, quod poenitentiae humanae severitas protulit, aliquid justitia coelestis apponit (to the judgment which the severity of human penitence brought forth, adds something of heavenly justice). Yet as we read various confessions within the biblical record, Watson makes a series of observations about what true confession is:
Confession is voluntary as it acknowledges sin against God and Heaven.
Confession is with deep resentment, burden, and compunction against sin.
Confession must be sincere.
Confession is without particularity.
Confession is from an acknowledgment that the penitent is polluted by sin.
Confession of sin is with all its circumstances and aggravations
Confession is a charge upon ourselves so as to clear God that He has done no wrong.
Confession is with a resolution never to act on them again.
To further understand the purpose of confession, Watson elaborates upon two areas of thought that demonstrate why rightful confession is necessary for repentance. In contrast, on the one hand, there is appeal and protest in prayer with partial confession, yet on the other, sincerity. So, as confession is a necessary ingredient in repentance, Watson wrote that four types of people do not fully accept the range and depth of it. And while Watson makes a compelling point about each, it does appear that they are not necessarily mutually exclusive from one another. Watson further frames his treatise around the idea of indictments. There are four of them against persons as if they were in a court of law to prosecute the abstention of full confessions that inhibit or block effective personal repentance.
Hidden Sins – While it is possible to conceal sins from people, keeping them hidden from God is impossible.
Partial Confessions – There is no expectation to confess a catalog of unknown sins but those we know about. All of them best we can where all sins shall be confessed, and nothing held back.
Minced Words – Equivocations, Extenuating Circumstances, and Excuses (Genesis 3:12, 1 Samuel 15:24).
Arguments – Self-justification and special pleading efforts at vindication (John 4:9).
In contrast to “repentance” of self-determination, penitents are sincere in confessing the specifics of their sin to demonstrate the heart and mind of repentance fully. The uses of confession in these ways are magnificent as they are by design and redemptive intent. They are pleasing to God and cause angels to rejoice. To outline Watson’s views of favorable repentance, they are as follows:
Confession gives glory to God.
Confession is a means to humble the soul.
Confession gives vent to a troubled heart.
Confession purges out sin.
Confession of sin endears Christ to the soul.
Confession of sin makes way for pardon.
Confession is reasonable and easy.
It is rational to reconcile with your Creator, who enables you to live peaceably with people who are hostile to you and who themselves consider you their enemy. While evil people of darkness live in enmity with people of faith, grace, and repentance, it is unreasonable for forgiven believers to reciprocate by hatred. As God forgives believers who confess their sins, He expects us to forgive others. Christ requires that we forgive others (Matt 6:14-15) and love those who live in enmity with people (Matt 5:43-45) who live by the authority of His Word.
The first covenant (Mosaic law) compared to the second covenant (covenant of grace) is night and day different. The first covenant required death and sacrifice. While in the second, Christ is the atoning mediator who redeems believers and makes possible the covenant of grace for the redemption of humanity (i.e., those who would call upon him and convert by faith and repentance). By humble confession, Christ is our surety. Watson wrote, only acknowledge your iniquity, indict yourself, and you will be sure of mercy.
To whom we confess sin is of concern, as Watson wrote about the papists and hearers of confessions from believers who turn to people rather than God, who promises them forgiveness and cleansing (1 John 1:9). While we are instructed to “confess sins one to another” (James 5:16), Catholic priests do not confess to the people as the people confess to the priests. Like the common man, Priests certainly confess their sins to one another, but confession is not reciprocal as a body of believers from one class structure to another. Priests do not confess specific sins to believers of a congregation or mass, as do believers who appear before priests at confession for absolution. The Catholic church and priests aligned with the State are ready to hear confessions of sins against God and others but also sins against social order and the contradictory interests of the State, which insists upon its citizens’ loyalty above God (Eph 6:12). Confession in this way is a form of State surveillance.
Watson made the point that confession to priests is a profitable endeavor. Opening the mouth of a parishioner through guilt and the admission of guilt renders a return on effort in the form of restitution for absolution. For a price, donation as penance is Watson’s point about the folly of confession to some Catholic priests disinterested in restoring one believer to God, people, and the church. Watson does not support confessions to priests as given by papist doctrine.
The Necessity and Conditions of Repentance
The call to repentance is not a request toward people inclined to hear a passing suggestion. Both Watson and Owen spoke of repentance as imperative, necessary, urgent, and salvific. Moreover, Watson offers specifics about why repentance is a necessity.
God, with ultimate authority, instructs and directs all people to repent (Acts 17:30). This is a command. Yet, it is reminiscent of the famous quote from Augustine, “Thou commandest continency (self-control); give what Thou commandest, and command what Thou wilt.”27 The work of repentance is a sovereign work of God through the free will of people. Paradoxically, to the command to repent, it is a gift granted (2 Tim 2:25).
God will not accept anyone unless there is repentance (Ex 23:7, Isa 1:16, 2 Cor 6:14).
People who continue in impenitence are not within Christ’s commission (see his commission, Isa. 61:1). He has been sent to the brokenhearted. As Watson puts it, “if ever Christ brings men to Heaven, it shall be through Hell’s gates” (Acts 5:31). It is Watson’s view that Christ will not save someone regardless of a person’s repentant heart.28
We have, by sin, wronged God. By repentance, we humble and judge ourselves for the sin committed. We set to our seal that God is righteous if He should destroy us: thus, we give glory to God and do what is in us to restore his honor.
Watson further continues, “if God should save men without repentance, making no discrimination, then by this rule he must save all; not only men, but Devils, as Origen once held; and so consequently the decrees of Election and Reprobation must fall to the ground; which how diametrically opposite it is to sacred writ, let all judge.
At this point, it is necessary to make side observations about the role of Scripture in terms of its necessity toward repentance. It was Origen’s understanding that the Scriptural text is “sacramental,” according to Torjesen in her work, Hermeneutical procedure and theologicalstructure in Origen’s exegesis (Patristische Texte und Studien). 29 She references de Lubac in her work about the literal and spiritual nature of interpretation. Henri de Lubac was a progressive Catholic priest early in life. Still, he later became accepted and admired after the second Vatican council and a lengthy period of alienation and censorship from the Catholic church.
While it is of interest to understand what de Lubac’s views were of Origen and the necessity of mysticism, there is significant thought and interest about the spiritually transformative nature of Scripture. The work and presence of the Holy Spirit are written as mystical to converted readers the text, and Gohl makes the following written assertion:
“For Origen, when Christians come into contact with the text, they are coming into contact with the Logos (Christ Jesus) Himself. Through this contact, the Logos instructs and transforms the Christian soul into His own likeness (2 Corinthians 3:18).”30 As this reference corresponds to Colossians 3:16 (“Let the word of Christ dwell in you richly…”), Origen’s views are better supported by James 1:21, which informs readers, “humbly accept the word God has planted in your hearts, for it has the power to save your souls.”
John Owen
The introduction of John Owen given earlier in this post offers some limited insight into his thoughts concerning sin. Yet further throughout his volumes are topics of justification and sanctification that involve the doctrines of repentance. Regeneration, saving faith, and conversion translate to the work of the Spirit, as repentance is given as a gift to believers who place their faith in Christ Jesus and draw near to Him in surrender. Owen makes clear the work of the Spirit within the believer to render the work of repentance and sanctification.
The Laboring of Repentance
Owen’s views about labor for repentance largely appear within his writings concerning apostasy. More specifically, concerning a departure from the holiness of the gospel, as warned about at length, to render an understanding of its consequences. To Owen, repentance was about abandoning sin for the right reasons and adopting holy living by forsaking known habitual sins. To overcome sin by continually striving against it until gone was to repent of it in Owen’s mind. The virtues of faith, love and various others intermingled with repentance as it is integral to remaining in a state of open-hearted confession and transparency before God as indwelling sin is perpetually put to death. While the Spirit is at work in the believer to mortify sin, the believer is mentally, physically, and spiritually exerting effort against the personal sin nature. Not merely by its actions or outcomes but to the source or root of it to cut off affections and inclinations from a changed heart that yields to the interests of God. The spirit is made alive with thoughts and intentions acted upon to recognize sin, and patterns of sin, that get attention to thwart it and cut it off. To Owen, this is an outworking of personal exertion and an inworking of the Spirit to judge and burn away what remains persistent (Isaiah 4:4). The cause and effect of mortification of sin and repentance are by the Spirit of God upon the spirit of a person. The Spirit, as the cause, presents affected outcomes to persons yielded to God through faith by grace.
Owen raises the question about how we are exhorted to repentance if it is to be the work of the Spirit alone. The question of obedience compared to the work of the Spirit appears as a paradox. On the one hand, He “works in us to will and to do of his own good pleasure” (Phil 2:13), while on the other hand, the Spirit works “all our works in us” (Isa. 26:12).
The Place of Granted Repentance
Owen is thoroughly clear and understood concerning his views about the work of Christ as a gift to believers who live by faith. He further reinforces this rationale from the John 15:5 passage: “Without Christ we can do nothing.” From the gift of repentance given to persons, the actual work of the Spirit is within and upon believers. Where the Spirit acts upon and within a person is the work of the Spirit alone. Incredibly, while Watson and Owen highlight the call to repentance, just as Christ Jesus did (Matthew 4:17), it is clear from Luke, “This One God exalted to His right hand as a Leader and a Savior, to grant repentance to Israel, and forgiveness of sins” (Acts 5:31 LSB). This giving of repentance extends from Christ as the Father has exalted Him. The Spirit that proceeds from the Father and Christ is the source of power to produce repentance and the killing of indwelling sin to assure personal sanctification.
The work of the Spirit as the helper is the gift of God from Christ the Son as God the Father has exalted Him to elevated stature and glory. In keeping with the rationale of repentance given as a gift, it is granted as an action that leads to knowledge of the truth (2 Timothy 2:25). When this question is asked of Owen concerning sanctification, “What is repentance?” He answers, “Godly sorrow for every known sin committed against God, with a firm purpose of heart to cleave unto him for the future, in the killing of sin, the quickening of all graces, to walk before him in newness of life.” He again follows up with a new question: “Can we do this ourselves?” With a definitive answer, “No; it is a special gift and grace of God, which he bestoweth on whom he pleaseth.” As it is written, it is God’s good pleasure to give you the kingdom (Luke 12:32), so it is with the gift of repentance to His pleasure, interests, and glory.
Conclusion
This research project was an exhilarating, sobering, and joyful experience. The Puritans of the 17th century offer a deep and rich perspective on godly living from the Reformed tradition we can all aspire to reach. There is much to learn from Puritan theology and their way of life. John Owen and Thomas Watson were gifted among numerous ministers of the Puritan era. They lived through an appointed time in history that God used to bring the message of sin and repentance to their generation and numerous others that extend across generations. The message to the people and the church of England concerning sin and repentance is just as relevant today as it was back during their time. Owen and Watson’s views are centered squarely on Scripture and not on tradition or a certain class of theology to which they are obligated to abide. The refreshing perspectives of careful and biblical thought from the Puritans of the 17th century offer a model of ministry, exposition, and work ethic that resonates strongly within the church today.
Citations
________________________________ 1 Joel R. Beeke and Mark Jones, A Puritan Theology: Doctrine for Life (Grand Rapids, MI: Reformation Heritage Books, 2012), 205 2 Anthony Burgess, A Treatise of Original Sin … Proving That It Is, by Pregnant Texts of Scripture Vindicated from False Glosses / by Anthony Burgess, Early English Books Online (London: s.n, 1658), 46. 3 Donald K. McKim, The Westminster Dictionary of Theological Terms, Second Edition, Revised and Expanded. (Louisville, KY: Westminster John Knox Press, 2014), 22. 4 Stephen Charnock, The Complete Works of Stephen Charnock, vol. 3 (Edinburgh; London; Dublin: James Nichol; James Nisbet and Co.; W. Robertson; G. Herbert, 1864–1866), 15. 5 John MacArthur, “The Danger of Calling the Church to Repent,” April 11th, 2022, https://www.gty.org/library/blog/B181008/the-danger-of-calling-the-church-to-repent. Accessed 12/02/2022. 6 Thomas Watson, The Doctrine of Repentance, Useful for These Times by Tho. Watson, Early English Books Online (London: R.W. for Thomas Parkhurst .., 1668), 42. 7 M. de Jonge, “Sin,” ed. Karel van der Toorn, Bob Becking, and Pieter W. van der Horst, Dictionary of Deities and Demons in the Bible (Leiden; Boston; Köln; Grand Rapids, MI; Cambridge: Brill; Eerdmans, 1999), 782. 8 Ralph Venning, “Sin, the Plague of Plagues, or, Sinful sin, the Worst of Evil,” 1669, https://quod.lib.umich.edu/e/eebo2/A64834.0001.001/1:5?rgn=div1;view=fulltext. Cambridge University Library. Accessed 02/19/2023. 9 William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 747. 10 John MacArthur and Richard Mayhue, eds., Biblical Doctrine: A Systematic Summary of Bible Truth (Wheaton, IL: Crossway, 2017), 475. 11 Wayne Grudem, Systematic Theology: An Introduction to Biblical Doctrine, Second Edition. (Grand Rapids, MI: Zondervan Academic, 2020), 619. 12 John F. MacArthur Jr., “Mortification of Sin,” Master’s Seminary Journal 5, no. 1 (1994): 4. 13 Joel R. Beeke and Randall J. Pederson, Meet the Puritans: With a Guide to Modern Reprints (Grand Rapids, MI: Reformation Heritage Books, 2006), 455. 14 John Owen, The Works of John Owen, ed. William H. Goold, vol. 9 (Edinburgh: T&T Clark, n.d.), 519. 15 John Owen, The Works of John Owen, ed. William H. Goold, vol. 6 (Edinburgh: T&T Clark, n.d.), 2. 16 Kelly M. Kapic and Wesley Vander Lugt, Pocket Dictionary of the Reformed Tradition, The IVP Pocket Reference Series (Downers Grove, IL: IVP Academic, 2013), 76. 17 Charles G. Herbermann, Edward A. Pace, et al., eds., “Mortification,” The Catholic Encyclopedia: An International Work of Reference on the Constitution, Doctrine, Discipline, and History of the Catholic Church (New York: The Encyclopedia Press; The Universal Knowledge Foundation, 1907–1913). 18 Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains (New York: United Bible Societies, 1996), 660. 19 Ibid. Herbermann. 20 John Chrysostom, “Homilies of St. John Chrysostom, Archbishop of Constantinople, on the Epistle of St. Paul to the Romans,” in Saint Chrysostom: Homilies on the Acts of the Apostles and the Epistle to the Romans, ed. Philip Schaff, trans. J. B. Morris, W. H. Simcox, and George B. Stevens, vol. 11, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, First Series (New York: Christian Literature Company, 1889), 434–435. 21The Westminster Larger Catechism: With Scripture Proofs. (Oak Harbor, WA: Logos Research Systems, Inc., 1996). 22 Ibid. William Arndt et al. 640. 23 Theodore Alois Buckley, The Canons and Decrees of the Council of Trent (London: George Routledge and Co., 1851), 33-34. 24 Michael Glazier and Monika K. Hellwig, The Modern Catholic Encyclopedia (Collegeville, MN: Liturgical Press, 2004), 453 25 Ibid. Watson, 9. 26 P. Vergilius (Virgil) Maro, “Bucolics, Aeneid, and Georgics Of Vergil,” ed. J. B. Greenough (Medford, MA: Ginn & Co., 1900). 27 Augustine of Hippo, “The Confessions of St. Augustin,” in The Confessions and Letters of St. Augustin with a Sketch of His Life and Work, ed. Philip Schaff, trans. J. G. Pilkington, vol. 1, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, First Series (Buffalo, NY: Christian Literature Company, 1886), 155. 28 Ibid. Watson, 76. 29 Justin M. Gohl, “Origen,” ed. John D. Barry et al., The Lexham Bible Dictionary (Bellingham, WA: Lexham Press, 2016). 30 Ibid. 31 John Owen, The Works of John Owen, ed. William H. Goold, vol. 6 (Edinburgh: T&T Clark, n.d.), 20. 32 John Owen, The Works of John Owen, ed. William H. Goold, vol. 1 (Edinburgh: T&T Clark, n.d.), 487–488.
Bibliography
Alois Buckley, Theodore. The Canons and Decrees of the Council of Trent. London: George Routledge, 1851.
Arndt, William et al. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. Chicago: University of Chicago Press, 2000.
Beale, G.K., and D.A. Carson. Commentary on the New Testament Use of the Old Testament. Grand Rapids: Baker Academic, 2007.
Beeke, Joel R, and Mark Jones. A Puritan Theology: Doctrine for Life. Grand Rapids: Reformation Heritage Books, 2012.
Burgess, Anthony. A Treatise of Original Sin … Proving That It Is, by Pregnant Texts of Scripture Vindicated from False Glosses. London: Early English Books Online, 1658.
Charnock, Stephen. The Complete Works of Stephen Charnock, Vol. 3. Edinburgh; London; Dublin: James Nichol; James Nisbet and Co., 1864–1866.
Chrysostom, John. “Homilies of St John Chrysostom, Archbishop of Constantinople, on the Epistle of St. Paul to the Romans.” In A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, by Philip Schaff, J.B. Morris, W.H. Simcox, & George B Stevens, 434-435. New York: Christian Literature Company, 1889.
de Jonge, M. “Sin.” In Dictionary of Deities and Demons in the Bible, by Karel van der Toorn, Bob Becking, & Peter W van der Horst, 782. Leiden, Boston, Koln, Grand Rapids, Cambridge: Brill, 1999. Glazier, Michael, and Monika K Hellwig. The Modern Catholic Encyclopedia. Collegeville: Liturgical Press, 2004.
Herbermann, Charles G, and Edward A Pace. “Mortification.” In The Catholic Encyclopedia: An International Work of Reference on the Constitution, Doctrine, Discipline, and History of the Catholic Church. New York: The Encyclopedia Press, 1907-1913.
Hippo, Augustine of. “The Confessions of St. Augustin.” In The Confessions and Letters of St. Augustin with a Sketch of His Life and Work, Vol. 1, by Philip Schaff, & J.G. Pilkington, 155. Buffalo: Christian Literature Company, 1886.
Kapic, Kelly M., and Wesley Vander Lugt. Pocket Dictionary of the Reformed Tradition. Downers Grove: IVP Academic, 2013.
Logos Research Systems, Inc. The Westminister Larger Catechism: With Scripture Proofs. Oak Harbor, 1996.
Louw, Johannes P, and Albert Eugene Nida. Greek-English Lexicon of the New Testament: Based on Semantic Domains. New York: United Bible Societies, 1996.
MacArthur, John F. Jr. “Mortification of Sin.” The Master’s Seminary Journal 5, No.1, Spring 1994: 2-22.
Maro, P. Vergilius. Bucolics, Aeneid, and Georgics of Vergil. Medford: Ginn & Co. 1900, 1900.
McKim, Donald K. The Westminster Dictionary of Theological Terms, Second Edition, Revised and Expanded. Louisville: Westminster John Knox Press, 2014.
Owen, John. The Works of John Owen, Vol. 1. Edinburgh: T&T Clark, N.D.
—. The Works of John Owen, Vol. 6. Edinburgh: T&T Clark, N.D.
—. The Works of John Owen, Vol. 9. Edinburgh: T&T Clark, N.D.
R, Beeke Joel, and Randall J Pederson. Meet the Puritans: With a Guide to Modern Reprints. Grand Rapids: Reformation Heritage Books, 2006.
EEBO – Early English Books Online. 1669. https://quod.lib.umich.edu/e/eebo2/A64834.0001.001/1:5?rgn=div1;view=fulltext (accessed 02 19, 2023).
There are several parts to this book, and within them, numerous chapters span across topics that the authors wrote to help researchers write papers for academic interest and to produce written work of literary significance. In addition to carefully reading through the material of each chapter, it is necessary to zoom out and view the material and the intended purpose of the entire body of work to understand the authors’ point. The methods and techniques given are broadly relevant to academics and researchers who wish to organize, substantiate, and bring together material in a formatted way according to conventional standards and expectations.
While the read subject matter is understood and of pertinent interest, the following book review is given here to demonstrate the reading was completed as an acknowledgment of the material written to guide students in projects or their coursework.
Through my reading of the book, I’ve highlighted numerous areas with notes about what the authors meant about research to begin. The definition of research is explored with a discussion about its types, what it is to conduct research, and how to understand it as a process. The method of research isn’t mechanistic but organic, as it’s a process that isn’t linear but iterative. At least in terms of how sources are collected, read, and understood. And how data is organized to support assertions and conclusions.
Research makes its way into various kinds of writing. The numerous types are given at length, from short essays to Ph.D./Th.D. dissertations, with many more in between. It is helpful to recognize what authors clearly define or share as academic writing types, but it would be of further interest to see examples of those types and their length ranges. For example, the authors wrote that a book review is a short paper (1-4 pages), but I have written various book reviews that go well beyond that as I trace historical backgrounds, citations, and source materials.
The authors try to inform readers that research is not biased, emotional, or charged with loaded terms for dramatic effect. Research for theology students is not a sermon. Research is not embellished and makes use of neutral terms. Assuming the authors mean that terms chosen to convey meaning are gender-neutral, what material is written, and how it is presented. Generally, intentional or not, I believe there is no such thing as a complete absence of bias. While research should be derived from data, not information, sometimes that isn’t possible.
As the authors further wrote about the value of research, they listed the apparent favorable outcomes of problem-solving capacity, character development, and writing skill improvement, there are other research merits as well.
The seven steps to performing biblical exegesis are reminiscent of the hermeneutics coursework completed earlier in the program. With a lot of attention toward the resource types, readers are informed about concordances, dictionaries, atlases, software, commentaries, apparatuses, and the like. What’s especially useful is step (6) about how to establish the original theological meaning of the text under study. As this is a critical step to understand and follow, it is not appropriate to apply an interpretation developed and understood, but make certain the original meaning is understood and accepted even if contradictory to denominational interests, tradition, or popular reading.
It is especially beneficial to follow the outline structure given in this section. Categorical separation of key facts surrounding the interpretive work of a paper support conclusions and applications with ease of acceptance or push-back. This is the best outline I’ve seen of an exegetical presentation, as it covers relevant areas of interest. In fact, to serve as a template, it is repeatable for indexing, tagging, and retrieval.
This chapter’s primary points of interest concern the use of primary and secondary sources, theological analysis, and historiography during the course of research. Distinctions between primary and secondary sources are essential to understand as they pertain to the historical origination of the material. Primary sources closest to the origin serve as the highest documentary evidence as rationale or justification for material gathered and processed for research. Primary source materials come in many forms.
While secondary sources are generally one step removed from the source, they can reference primary sources that may no longer exist. These are source materials that include discussions and commentaries about primary material. There are numerous examples of secondary sources from many resource types (e.g., articles, monographs, reference works, testimonies, inscriptions, historical records, and so forth).
The authors clearly explain that the objective of theological research is to “document an orderly and coherent account of theistic beliefs.” Furthermore, Biblical Theology concerns topics derived from Scripture to further narrow macro or micro exegetical forms of literary research that concern theology students. Conversely, there are theological comparison studies that help researchers understand the historical positions of theologians.
The authors close the chapter by touching upon historiography and pastoral theology to indicate their types as having a bearing on how materials are analyzed, collated, and applied. The guidance about historical events, theology, and people together is helpful to scope time intervals and select figures by available materials. If it isn’t possible to focus on an individual during a theological course of study, it is helpful to redirect concentration to an institution.
The overall gist of choosing a topic rests on reading the relevant subject matter and asking content and feasibility questions about the material. Once the topic is chosen, the task then turns to limiting the scope and depth of the research project. Setting parameters in advance is necessary to accomplish research objectives within a defined period of time. The book’s authors lead readers to understand the differences between undergraduate, graduate, and post-graduate research in terms of breadth and coverage of the subject matter.
There are basic steps offered to plan for the research undertaken. They together contribute to how a research project is proposed. Before outlining the elements of a proposal, it is first necessary to define the problem to resolve. Once it is determined what problem exists, what question is unanswered, or what gap in knowledge there is, it is then necessary to determine the research project’s purpose. For example, an analysis of a matter or event could be pursued to develop an understanding of a specific topic. The range of possibilities here is enormous, so determining the research project’s purpose is a necessary step to keep focus and remain within the boundaries established as the paper sets about resolving the problem. Finally, it is advised to design a methodology concerning the assembly and delivery of the research. By the examples given in the book and the final paragraph in this section (page 150), the author suggests that methodological reasoning should be deductive rather than inductive or abductive.
The proposal area developed here is very helpful for organizational effort, too. By beginning with the end in mind, the various elements of the proposal point to what effort and resources contribute to a successful outcome. The explanatory strength of each proposal area is of significant help in the preparation of the overall project. All three steps in the planning process also support the outline to build the paper’s body as it develops. The outline structure that guides the writing and interfacing elements of the subject matter enables coherent thought throughout the reading of the entire project. It is always best to use a conventional outlining format according to the institution’s guidelines where the research is conducted (if one should exist).
A further area of significant interest is the researcher’s library access and use. Whether institutional, municipal, regional, personal, or some mixture, efficient information mining and retrieval are necessary to produce a research paper. While the book has much to say about using physical hard copy books, that is a vital area of interest. However, too often, meta-data and the parsing of narrative verbiage within the body of such content don’t exist. From the book, it is clear that libraries have a lot of digitized subject matter available in databases. Still, when it comes to EBSCO or Atla Religion for journals and historical research papers, those two might be among the more prominent libraries and wouldn’t be found among municipal or community libraries. Universities and Seminaries often contract or subscribe to both for students and alumni. Master’s University provides both for its students, and they significantly help with assignments, research projects, and overall spiritual development. Master’s University does not provide access to EBSCO and Atla Religion databases for alumni. As I don’t live near a library that carries access to either, a few years ago, it was necessary to begin building a personal digital library as a permanent download via purchase and licensing. After continuous persistence, a personal library has grown to over 30,000 titles, mostly purchased (except for journals, which are a low-grade subscription to everything common to EBSCO and Atla Religion.
The purpose is not to hoard but to establish a framework to which retrieval of data and information is made feasible by materials derived and indexed from numerous locations (historiographical, literary, academic, and biblically sound institutions). To run logic or boolean operators upon parsed data, whether tagged or not, yields a canvas of weighted results that help save time, minimize cost, and filter what’s most meaningful or relevant. It also becomes more readily possible to retire what becomes outdated. With subscriptions and outright digitized copies of scanned texts, it is better to gather, collate, and index for speedy retrieval everything written as scanned into the record (such as popular patristics, puritans, theologians, and philosophers down through the centuries). It is too inefficient to return to the days of exclusively working through hardcopy texts to complete a research project or even a robust intertextual bible study on a given point of interest. ProQuest is an institutional-only access database for theses and dissertations, so it will not be possible or of interest to begin seeking its value for research ahead. PQDT is now ProQuest and no longer an open-source application for use. Access to theses and dissertations is an exclusive service to academics or anyone with a library that hosts ProQuest.
The authors of this book take a well-spent time to cover the basics of reading. And how to take notes on that reading. There are helpful tips about what applications to use for various circumstances and purposes, whether notes are taken manually or via computer. For example, a “Word Processor,” “Database,” and “Spreadsheet” are the types of applications that the authors identify as helpful and common among researchers. This review is written with a Word Processor. The subject matter covered here is really very basic. Further discussion is offered about life balance around studying and reading, such as rest and physical exercise.
While the book covers specific details about how to format bibliographical data and citation references in Turabian or other styles, not all academic institutions accept the book’s guidance in each area of character, terminology, or registration. The book provides general guidelines for using Turabian, but individual mileage may vary from institution to institution that requires Turabian.
The book extends further into the composition of the research paper. It covers familiar ground as graduate students have already learned how to form sentences with independent and dependent clauses, appropriate grammar, and punctuation to communicate meaning within the structure of a paragraph. Transitional terms, phrases, and sentences within paragraphs, or as ideas and subject matter, that flow from one paragraph to another, readers can track through in a coherent way to arrive at an understanding the writer wants. The book’s authors make a compelling case for the need to research English and learn from examples that help both experienced and novice writers. When the writing process of a research paper begins, the applied craft of composition takes shape. From the author’s experience, there are numerous valuable points to consider during the editing and revision process of the paper. The caliber of their guidance makes clear that the writer of a research project should have mastery of the written English language to set it apart from other literary genres. That is to say, according to the authors, it is not enough to be well-developed in terms of research, analysis, investigation, reconstruction, and the derivation of biblical, historical, and philosophical truth, but the capability and fluency of writing at the same caliber is expected. Time and energy spent on biblical and theological research should be matched by how that research is written.
As this text serves as a reference handbook, it is a go-to resource for handling the parts of a research paper when laying it out in an organized manner. The various elements expected in the research paper are covered to show effective placement and orientation for readability and interpretation. To Turabian style, proportionality, and other parts of the paper, the initial pages, introduction, main body, summary, conclusions, appendixes, and bibliography are covered to reinforce further adherence to the document standard for uniformity of research papers developed and formatted to convention for the benefit of readers and institutions.
Chapters 18, 19, 21, and 22 of Quality Research Papers: For Students of Religion and Theology, Fourth Edition together amount to 53 pages of reading that this short paper summarizes. The sections concerning these chapters are about the structure and substance of a research paper. More specifically, the range of topics covered includes the necessary elements of a research paper. Namely, this concerns the paper’s documentation, statistics, tables, graphs, footnotes, bibliography, the Turabian standard of citations, and styling of various literary and media materials. The subject matter ranges in substance to aid the research writer in preparing and presenting the material. The book largely serves as a narrative guide with explanatory value and a handbook for continued reference.
As the author prepares the subject matter for the layout and construction of the research paper, it is organized by relevant sections of interest around types and categories. All four areas of the paper’s development touch on common points of reference to guide a reader through the text of the paper. Including annotations, visual aids, quantitative illustrations, and sources accompanying the researcher’s text body, each area addresses a paper’s segments or components to conventional standards for conformity to the expected readership style.
Various examples are presented about referencing notes and formatting them throughout a paper for retrieval, source verification, and further research. Beginning with supporting documentation declared within the research paper. As notes are produced within a paper from authors of primary, secondary, or tertiary sources, those sources to substantiate those notes are cited or quoted by necessity. The way to do that is given with the rationale concerning the use of source materials, along with examples to format them properly. Footnotes, or endnotes, that specify cited source references follow conventional standards (Turabian) requirements for consistent readability. With each source reference cited alongside the various others within a paper, they together form a coherent means of support of what the research author conveys among various points made.
Of considerable clarity, beyond citing sources using reference notes in a consistent format, is the proper way of producing second and later references. The correct way of using abbreviations that are succeeding citations involving the Ibid term is especially helpful. Moreover, Bible versions and the use of translations with changes as exceptions are understood by the research student to follow for continuity and thorough use consistent within a paper. Furthermore, content notes that consist of explanatory messages are of significant utility. The proper method and format of those notes given by examples enable the writer to augment the paper without disrupting the research flow and narrative.
As the book’s author turns attention to statistics, tables, and graphs, there are various topics centered on quantitative reasoning in which calculations make a point in support of the research project. The range of coverage on the topic is wide enough for what a research paper would convey for purposes of analytical comprehension. Numerical and visual representation of calculated probabilities, standard deviation, averages, median values, frequency, weight, and distribution further reinforces an understanding of claims or assertions about a matter of interest. For example, demographics, population samples, tendencies, and correlation are focal areas of conclusive interest from data collected and presented compellingly through statistics.
While the focal area of reading does not include chapter twenty, there are various additional aids given about how to format the pages of a paper’s text body. Further guidance about page numbering, titles, headings, and preliminary pages is also covered in useful detail. The basics about proper spelling, punctuation, and grammatical concerns are discussed as expected, but with respect to a research paper unique to various different forms of writing. Additional details about footnotes and quotations aside from the previously presented details and examples are relative to their placement, when to use them, their methodology of inclusion, and their considerations.
As researchers encounter various source materials, the authors of this book present an exhaustive range of examples, both Footnote and Bibliography style and Author-Date style. Writers of their papers use these as examples from either parent category of citations. As such, this section serves as a handbook for placing citations according to source type. Rather than prepare rationale or guidelines for producing cited references according to source author, periodicals, monographs, commentaries, general books, specialized books, or unpublished materials, meticulous detail is given as examples. Numerous explanatory notes accompany those examples, but they have less instructional value as a comparison. Among the many examples interspersed throughout source categories, alternate formats are also given.
Among both examples by group, the examples mechanistically indicate where source names, titles, dates, locations, page numbers, and more are placed on a research paper with consistency. Writers must use one type or another depending on the institution, convention, journal, or agency requirements. Accordingly, citation designations have general rules and guidelines with numerous exceptions fluent with an editor very adept and all the particular source reference entries. The format and elements within a citation vary widely by source type (whether published or unpublished materials), whether as a note, second note, or bibliography entry.
Overall, across four major book sections, the authors took meticulous care to walk readers through what research is and what it involves. With copious details about biblical and theological research, there are many clarifying details about what the practice of research is with appropriate definitions. How readers or students conduct research is not just about methods of analysis and conclusions drawn internally by the researcher. The analysis, writing, formation, and presentation of discoveries, propositions, claims, arguments, and warrants constitute the integral nature of a research project. More meaningfully, research completed around biblical and theological interests leads readers and researchers together toward application-oriented learning and pastoral theology that informs individuals in ministry who love and serve people. Any effort to conduct research for the sole purpose of learning itself is an empty endeavor. Research should be for the edification of the church or individual or to challenge, educate, and inform people to love and do good works (Hebrews 10:24).
The further historical and literary value of analysis in support of research (as guided by this book) is constructed and presented so that the subject matter doesn’t just serve the academy or institution but people overall from the researcher’s contribution. So this book is a standing reference for what, how, and why research is done to write about biblical, theological, historiographical, or literary subjects with the necessary convention and format elements necessary to reach people with credible and lasting interest. As topics selected and researched carry practical value, it is also a fruit of labor that supports personal growth, the growth, knowledge, and development of others, and a form of worship that glorifies God. Research inclusive of written materials has lasting meaning, purpose, and value for faith and practice. It contributes to a larger ongoing conversation about what it means to love God and others well.
