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The Synaxis of Saints

A synaxarion of the Orthodox Church is a liturgical text that compiles the lives of saints, feast days, and significant events commemorated throughout the Orthodox Christian liturgical year. Derived from the Greek word “synaxis,” which means gathering or assembly, the synaxarion serves as a collection of hagiographies, providing both historical accounts and spiritual reflections on the saints and martyrs who have helped shape the faith. Each entry typically corresponds to a specific day of the year, aligning with the Church’s calendar, thereby integrating the remembrance of saints into the daily worship and devotional practices of the Orthodox faithful.

Archpriest Lawrence Farley’s Synaxarion offers readers a profound and meticulously researched account of the lives of saints celebrated within the Orthodox Christian tradition. This collection, encompassing the rich tapestry of hagiographical narratives, serves not only as a spiritual guide but also as a historical and cultural treasure trove. Farley’s work stands out for its depth, accessibility, and ability to connect contemporary readers with the timeless virtues and struggles of these holy figures.

The primary purpose of a synaxarion is to educate and edify the faithful by presenting the exemplary lives of the saints as models of Christian virtue and piety. Through these narratives, believers are offered insights into the trials, tribulations, and triumphs of those who have steadfastly followed Christ. The stories often highlight themes of sacrifice, faith, and divine intervention, aiming to inspire readers to emulate these virtues in their own spiritual journeys. By venerating the saints and reflecting on their lives, Orthodox Christians are reminded of the enduring presence and guidance of the saints within the life of the Church.

In addition to its educational role, the synaxarion holds a significant place in the liturgical life of the Orthodox Church. During services, especially the Matins (Orthros) service, readings from the synaxarion are incorporated to commemorate the saint of the day or the particular feast being celebrated. These readings serve to connect the liturgical assembly with the historical and spiritual heritage of the Church, fostering a sense of continuity and communion with the saints. This practice underscores the belief in the “communion of saints,” a fundamental aspect of Orthodox ecclesiology, wherein the faithful on earth and the saints in heaven are united in worship and intercession.

The structure of a synaxarion is typically chronological, following the order of the ecclesiastical calendar from September 1 (the beginning of the Orthodox liturgical year) to August 31. Each entry includes a concise biography of the saint or a description of the feast, accompanied by theological reflections and, often, hymns or prayers related to the commemoration. Some synaxarions are more extensive, providing detailed historical contexts and elaborate accounts of the saints’ miracles and martyrdoms, while others offer brief summaries suitable for daily liturgical use.

Overall, the synaxarion of the Orthodox Church is a vital spiritual and liturgical resource that serves to instruct, inspire, and unify the faithful. By chronicling the lives of saints and significant events in the Church’s history, it fosters a deep sense of continuity with the past and encourages a living connection with the holy men and women who have exemplified the Christian faith. Through the synaxarion, Orthodox Christians are invited to draw strength from the witness of the saints, to deepen their own spiritual lives, and to participate more fully in the liturgical and communal life of the Church.

Content & Insights

The Synaxarion is organized according to the Orthodox liturgical calendar, presenting the lives of saints in a chronological sequence that aligns with their feast days. This structure allows readers to engage with the saints’ stories in a manner that complements their spiritual journey through the year. Each entry provides a detailed biography, contextual historical background, and reflections on the saint’s enduring significance within the Church.

One of the strengths of Farley’s Synaxarion is its rich historical and cultural context. Farley delves into the historical circumstances surrounding each saint, offering insights into the societal and political environments that shaped their lives and ministries. This contextualization helps readers appreciate the saints not just as isolated figures of piety but as individuals who navigated and influenced their worlds in profound ways.

Farley’s Synaxarion is not merely a collection of biographies; it is a source of spiritual nourishment. Each entry is accompanied by reflections that highlight the saint’s spiritual journey and the virtues they embodied. These reflections serve to inspire and challenge readers to emulate the saints’ faith, perseverance, and commitment to Christ in their own lives. Farley’s ability to draw spiritual lessons from historical narratives is both insightful and deeply moving.

Liturgical Integration

Despite the depth of the Synaxarion, Farley’s writing remains accessible and engaging. He avoids overly technical language and instead adopts a narrative style that invites readers into the stories of the saints. This approach makes the Synaxarion suitable for a broad audience, from academics and theologians to lay readers seeking spiritual enrichment.

Farley’s work is deeply integrated with the practices and rhythms of Orthodox worship. The chronological arrangement of the saints’ lives according to the liturgical calendar fosters a sense of connection with the Church’s cycle of feasts and fasts. This integration helps readers to not only learn about the saints but also to participate more fully in the liturgical life of the Orthodox Church.

Illustrative Value

Farley’s Synaxarion also offers comparative insights, occasionally highlighting the differences and similarities between Eastern and Western Christian traditions regarding particular saints. This comparative approach enriches the reader’s understanding of the broader Christian tradition and fosters a sense of unity and diversity within the universal Church.

The Synaxarion is enhanced by illustrative material, including icons and historical maps, which provide visual context and aid in the readers’ engagement with the text. These visuals serve as a bridge between the written word and the rich iconographic tradition of the Orthodox Church, deepening the reader’s appreciation for the saints’ stories.

This work is an invaluable educational resource for anyone interested in hagiography, church history, or Orthodox spirituality. Farley’s meticulous research and thoughtful presentation make the Synaxarion an excellent text for both personal study and academic use. It serves as a comprehensive introduction to the lives of the saints and their enduring impact on the Orthodox Christian faith.

Conclusion

Lawrence Farley’s Synaxarion is a devotional work that brings the lives of the saints to life in a way that is both historically informative and spiritually enriching. Its combination of rigor, accessible prose, and spiritual depth makes it an essential addition to any library. Whether you are a catechumen, a devout practitioner, or someone seeking to deepen your understanding of the Christian faith, Farley’s Synaxarion offers a bountiful collection of wisdom and inspiration.

The Terrified Mind

In Augustine’s treatise De Spiritu et Littera (“On the Spirit and the Letter”), he addresses the critical theological issues of grace, human will, and the law. He confronts the ideas propagated by Pelagianism, a doctrine that downplays original sin and emphasizes human free will. Written around 412 AD, this work is part of Augustine’s broader effort to clarify the nature of divine grace and its necessity in human salvation. Moreover, his writing responds to the Pelagian controversy, in which Pelagius and his followers argued that humans could achieve righteousness through their efforts without divine aid. Augustine counters this by stressing that human nature, tainted by original sin, is incapable of achieving true righteousness without God’s grace. He asserts that the law, given through Moses, reveals sin but cannot save humanity from its consequences.

Law and Grace

Rest on the Flight into Egypt. Rembrandt.

Central to Augustine’s argument in De Spiritu et Littera is the distinction between the law (the letter) and grace (the spirit). The law, according to Augustine, serves to convict humans of their sins and demonstrates their need for divine intervention. However, it lacks the power to enable obedience. Only the Holy Spirit can transform the human heart, instilling the love and ability to fulfill God’s commandments. Thus, the law reveals the standard of righteousness, while grace empowers one to live according to that standard.

Augustine emphasizes the presence and work of the Holy Spirit in renewing the human will and enabling genuine righteousness. He argues that human efforts are doomed to fail without the Spirit’s intervention. The Holy Spirit writes God’s law on believers’ hearts, enabling them to act out of love rather than fear. This internal transformation contrasts with the external observance of the law, which Pelagius and his followers emphasized.

Faith and Grace

A key theme in De Spiritu et Littera is the nature of faith and its relationship to grace. Augustine argues that faith itself is a gift from God, not a product of human effort. This faith, bestowed by grace, consoles and encourages the terrified mind, as opposed to the mere knowledge possessed by the ungodly. Augustine insists that this faith is transformative, leading to a confident trust in God’s promises and the assurance of salvation.

This brings up the question: What written work did Augustine admonish his readers concerning the word “faith” to teach them that the term “faith” is accepted in the Scriptures, not for knowledge such as is in the ungodly but for confidence which consoles and encourages the terrified mind (Augsburg Confession, Article 20 [26])?

In Chapter 11 of “On the Spirit and the Letter,” Augustine discusses the nature of faith and its role in the life of a believer. He contrasts the mere intellectual assent, which even the ungodly can possess, with the deeper, comforting confidence that true faith provides. This confidence (con-fide is Latin for “with faith”) is a gift of the Holy Spirit, which brings consolation and encouragement to the believer, especially in times of fear and distress.

Here is an excerpt that captures Augustine’s teaching on this matter:

“For to believe is nothing other than to think with assent… And thus they distinguish faith from that knowledge which is possessed even by the devils, for whom it is not conducive to salvation.”

So Augustine emphasizes that true faith involves a trusting confidence in God’s promises and the work of Christ rather than mere knowledge or intellectual assent. This faith is transformative, bringing peace and assurance to the believer’s heart. He further argues against the Pelagian view that human effort alone, without divine grace, is sufficient for salvation. He emphasizes the necessity of divine grace for true faith and righteousness.

Significance

Augustine’s clarification of the nature of faith as both trust and confidence, rather than mere knowledge, has had a lasting impact on reformed theology centered upon biblical doctrine. It highlights the experiential and relational aspects of faith, which involve a deep reliance on God’s grace and a personal relationship with Him. By addressing this in On the Spirit and the Letter, Augustine provides a fuller understanding of faith that distinguishes it from mere intellectual belief to cement its purpose in the believer’s spiritual life and assurance.

He further calls for a humble recognition of human limitations and a deep reliance on God’s grace. This theological perspective fosters a life of prayer, seeking continual renewal by the Holy Spirit. To include insights that encourage believers to view their moral efforts as responses to divine grace rather than attempts to earn favor with God. Particularly in understanding the dynamics of law, grace, and human will. Augustine is adamant about the total inability of humans to achieve righteousness on their own. He illustrates that even the desire to do good originates from God’s grace. By emphasizing human dependency on divine presence, Augustine highlights the futility of Pelagianism, which wrongly asserts human sufficiency.

This doctrine of dependence makes clear the necessity of grace for any truly good action. His articulation of the necessity of grace for true righteousness and the transformative work of the Holy Spirit continues to resonate in theological discussions. Augustine’s work not only countered Pelagianism in his time but also laid foundational principles for future theological developments, stressing the indispensable role of divine grace in the life of every believer.

Holiness by J.C. Ryle

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.

  1. Introduction
  2. Sin
  3. Sanctification
  4. Holiness
  5. The Fight
  6. The Cost
  7. Growth
  8. Assurance
  9. Moses: An Example
  10. Lot: A Beacon
  11. A Woman to be Remembered
  12. Christ’s Greatest Trophy
  13. The Ruler of the Waves
  14. The Church Which Christ Builds
  15. Visible Churches Warned
  16. Lovest Thou Me?
  17. Without Christ
  18. Thirst Relieved
  19. Unsearchable Riches
  20. Needs of the Times
  21. Christ is All

Introduction

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:

  1. Neglecting holiness: By overemphasizing grace to the point of licentiousness.
  2. 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:

  1. Genuine repentance: A deep sorrow for sin and a genuine turning away from it.
  2. Living faith: An active trust in Jesus Christ, leading to a life of obedience.
  3. Genuine holiness: A life marked by a love for God’s laws and a desire to live by them.
  4. Spiritual-mindedness: A love for spiritual things and a disinterest in worldly pleasures.
  5. Prayerfulness: A consistent and fervent life of prayer.
  6. Humility: A lowly view of oneself, recognizing one’s unworthiness.
  7. Charity: A love for others, manifesting in selflessness and kindness.
  8. 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:

  1. Sin Mourning: It’s characterized by a grief and hatred of sin.
  2. Christ Loving: A genuine love and appreciation for Christ, stemming from a realization of what He has done for the believer.
  3. Humility: A genuine lowliness of mind, recognizing one’s own unworthiness.
  4. Righteousness in Daily Life: Not just in big matters, but in everyday dealings and tasks.
  5. Spiritual-mindedness: Valuing spiritual rewards over worldly ones.
  6. Mercy and Benevolent Actions: Actively seeking to do good to others.
  7. Purity: A consistent striving against the lusts of the flesh.
  8. Faithfulness: Being dependable and true in all situations.
  9. 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:

  1. Scriptural Evidence: He cites several scriptural passages to underscore the biblical mandate for a holy life.
  2. Nature of God: As God is holy, those who are His children must reflect His nature.
  3. 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.
  4. Benefit for the Church: A holy life edifies fellow believers and promotes unity and love.
  5. 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:

  1. Fight Against the Flesh: The sinful nature remains in every believer, making the internal fight against sinful desires a daily reality.
  2. Fight Against the World: The values, desires, and temptations of the world are in opposition to God’s standards.
  3. 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:

  1. It’s a Daily Fight: There’s no vacation or break. Every day presents its battles.
  2. It’s a Fight of Universal Experience: All true believers, regardless of their maturity or how long they’ve been believers, experience this fight.
  3. 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:

  1. No Fight, No Salvation: A lack of spiritual conflict is often an indication of a lack of genuine salvation.
  2. 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:

  1. The Victory is Sure: The believer is not fighting for victory, but from victory. Christ has already won, and believers share in His triumph.
  2. Christ Intercedes: Jesus Christ, the great High Priest, constantly intercedes for believers, ensuring that their faith does not fail.
  3. The Holy Spirit Empowers: The indwelling Spirit provides strength, guidance, and comfort in the midst of the battle.
  4. 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:

  1. Regular Self-examination: To be aware of one’s spiritual state and progress.
  2. Awareness of Weak Points: Recognizing areas of vulnerability can help in guarding against temptations.
  3. 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

In Chapter 5, J.C. Ryle delves into the often challenging and demanding aspects of pursuing holiness in the Christian life. He emphasizes that while holiness is essential and rewarding, it comes with significant costs that believers must be willing to embrace.

The Reality of Sacrifice
Ryle begins by acknowledging that true Christianity involves self-denial and sacrifice. He asserts that many people are unwilling to pay the price required for holiness, opting instead for a more comfortable, less demanding form of religion. Ryle argues that this half-hearted approach is inadequate and falls short of the Biblical standard of discipleship.

The Cost of Separation
One of the primary costs of holiness, according to Ryle, is separation from the world. This involves not only abstaining from sinful behaviors but also distancing oneself from worldly values, practices, and associations that hinder spiritual growth. Ryle stresses that Christians are called to be distinct from the world, living in a manner that reflects their heavenly citizenship.

The Cost of Persecution
Ryle highlights that living a holy life often leads to persecution and opposition. He points out that Jesus warned His followers that they would face hatred and persecution for His name’s sake. Ryle encourages believers to be prepared for ridicule, misunderstanding, and even hostility from those who do not share their commitment to holiness. He assures readers that such trials are to be expected and should not deter them from their pursuit of holiness.

The Cost of Self-Denial
Another significant cost of holiness is self-denial. Ryle explains that Christians must be willing to deny themselves, take up their cross, and follow Christ daily. This involves a willingness to forsake personal desires, ambitions, and comforts for the sake of obedience to God. Ryle emphasizes that self-denial is a fundamental aspect of discipleship and a necessary component of a holy life.

The Cost of Growth in Grace
Ryle also addresses the effort required to grow in grace and holiness. He explains that spiritual growth is not automatic but requires diligent effort, discipline, and perseverance. This includes regular engagement with spiritual disciplines such as prayer, Bible study, and worship. Ryle underscores that growth in holiness involves an ongoing commitment to seek God and cultivate a deeper relationship with Him.

The Encouragement to Persevere
Despite the significant costs, Ryle encourages believers to persevere in their pursuit of holiness. He reminds readers of the eternal rewards that await those who remain faithful. Ryle asserts that the sacrifices and trials of this present life are temporary and will be outweighed by the glory and joy of eternity with Christ. He urges believers to keep their eyes fixed on the ultimate goal, drawing strength from God’s promises and the hope of future glory.

The Example of Christ
Ryle points to the example of Jesus Christ as the ultimate model of self-denial and holiness. He explains that Christ’s life and ministry were marked by sacrifice, suffering, and obedience to the Father’s will. Ryle encourages believers to follow in Christ’s footsteps, embracing the cost of holiness with the assurance that they are walking the path laid out by their Savior.

In Chapter 5, J.C. Ryle confronts the reader with the sobering reality that the pursuit of holiness is costly. He challenges believers to count the cost and be willing to make the necessary sacrifices for the sake of their spiritual growth and faithfulness to God. Ryle’s exhortation is both a warning and an encouragement, urging Christians to embrace the demands of holiness with the confidence that their efforts will be richly rewarded in eternity.

Chapter 6: Growth

In Chapter 6, J.C. Ryle explores the concept of spiritual growth in the life of a believer. He emphasizes that growth in holiness is a natural and essential part of the Christian journey. This chapter is devoted to understanding the nature, necessity, and means of spiritual growth.

The Necessity of Growth

Ryle begins by asserting that spiritual growth is indispensable for every true Christian. He explains that just as physical life requires growth, so too does spiritual life. Without growth, a profession of faith is suspect and may be indicative of a lack of true spiritual vitality. Ryle stresses that growth in grace is not optional but a clear expectation for all who follow Christ.

The Characteristics of Spiritual Growth

Ryle outlines several characteristics that mark genuine spiritual growth:

  • Increasing Knowledge of God: Growing in holiness involves a deeper understanding and knowledge of God, His character, and His will as revealed in Scripture.
  • Growing Humility: As believers grow in grace, they become more aware of their own sinfulness and their need for God’s mercy, leading to increased humility.
  • Increasing Faith and Trust: Spiritual growth is evidenced by a stronger, more resilient faith and trust in God, especially in the face of trials and challenges.
  • Greater Love and Compassion: A growing Christian will exhibit more love for God and others, reflecting Christ’s love in their relationships and actions.
  • Enhanced Desire for Holiness: True spiritual growth is marked by an increasing desire to live a holy life, striving to conform more closely to the image of Christ.

The Means of Growth

Ryle identifies several means by which Christians can facilitate their spiritual growth:

  • Prayer: Regular, earnest prayer is essential for maintaining a close relationship with God and drawing strength from Him.
  • Scripture: Studying and meditating on the Bible is crucial for understanding God’s will and growing in knowledge and wisdom.
  • Sacraments: Participation in the sacraments, such as the Lord’s Supper, provides spiritual nourishment and strengthens faith.
  • Fellowship: Engaging in fellowship with other believers encourages mutual edification, accountability, and support.
  • Obedience: Actively obeying God’s commands and applying Biblical principles in daily life promotes growth in holiness.

Obstacles to Growth

Ryle also addresses the obstacles that hinder spiritual growth. These include:

  • Neglect of Spiritual Disciplines: Failing to maintain regular habits of prayer, Bible reading, and worship stunts spiritual growth.
  • Worldliness: Allowing worldly concerns, desires, and values to dominate one’s life distracts from the pursuit of holiness.
  • Sin: Unconfessed and unrepented sin creates a barrier between the believer and God, hindering growth.
  • Spiritual Laziness: A lack of diligence and effort in seeking God can lead to stagnation in the Christian life.

Encouragement for Growth

Ryle encourages believers to persevere in their pursuit of spiritual growth. He reminds readers that God is committed to their sanctification and will complete the work He has begun in them. Ryle urges Christians to be patient, recognizing that growth is often slow and gradual but assured by the promises of God’s faithfulness and grace.

The Role of Trials

Ryle explains that trials and difficulties are often used by God to promote spiritual growth. He argues that suffering can refine faith, develop perseverance, and deepen dependence on God. Rather than viewing trials as obstacles, believers are encouraged to see them as opportunities for growth and transformation.

In Chapter 6, J.C. Ryle thoroughly examines spiritual growth. He underscores the necessity of growth in the Christian life and offers practical insights into how believers can cultivate and nurture their spiritual development. Ryle’s teaching is both challenging and encouraging, calling Christians to a diligent pursuit of holiness while assuring them of God’s sustaining grace and ultimate purpose in their growth.

Chapter 7: Assurance

In Chapter 7, J.C. Ryle addresses the vital topic of assurance of salvation. He explores what assurance is, why it is important, how it can be attained, and what its effects are in the life of a believer. Ryle’s discussion provides both theological insight and practical advice for Christians seeking confidence in their relationship with God.

Definition and Importance of Assurance

Ryle begins by defining assurance as a believer’s confident knowledge that they are truly saved and in a right relationship with God. He distinguishes between the general faith that all believers possess and the specific, personal assurance that some Christians experience. Assurance, according to Ryle, is a state of mind where a person is convinced of their own salvation and has peace and joy in Christ.

Ryle emphasizes the importance of assurance, noting that it brings great comfort and motivation to the believer. Assurance enhances the believer’s love for God, increases their joy, and strengthens their resolve to live a holy life. Ryle also argues that God desires His children to have assurance, as it glorifies Him and promotes spiritual growth.

The Grounds of Assurance

Ryle identifies several grounds on which believers can base their assurance:

  • The Promises of God: Assurance is grounded in the unchanging promises of God as revealed in Scripture. God’s promises of salvation to those who believe in Christ are reliable and trustworthy.
  • The Work of Christ: Assurance is rooted in the finished work of Jesus Christ on the cross. Believers can have confidence because their salvation depends not on their own efforts, but on Christ’s perfect sacrifice and righteousness.
  • The Witness of the Holy Spirit: The Holy Spirit testifies to the believer’s spirit that they are children of God. This inner witness provides a personal confirmation of their salvation.
  • The Evidence of a Changed Life: Assurance is supported by the observable fruits of the Spirit in a believer’s life. Growth in holiness, obedience to God’s commands, and love for others are indicators of genuine faith.

Means of Attaining Assurance

Ryle offers practical advice on how believers can attain and strengthen their assurance:

  • Regular Self-Examination: Christians are encouraged to examine their hearts and lives in light of Scripture to see if they are bearing the marks of true faith.
  • Diligent Use of the Means of Grace: Engaging consistently in prayer, Bible reading, worship, and the sacraments helps to nourish faith and cultivate assurance.
  • Confession and Repentance: Maintaining a clear conscience through regular confession of sin and repentance helps to remove doubts and foster a sense of peace with God.
  • Seeking the Witness of the Holy Spirit: Believers should pray for the Holy Spirit to provide inner assurance and confirmation of their salvation.
  • Perseverance in Faith: Continual trust in Christ and reliance on God’s promises strengthens assurance over time.

Obstacles to Assurance

Ryle acknowledges several obstacles that can hinder assurance:

  • Lack of Knowledge: Ignorance of Biblical truths and God’s promises can prevent believers from experiencing assurance.
  • Doubt and Unbelief: Struggling with doubt and a lack of faith can undermine assurance.
  • Sin and Worldliness: Unrepented sin and entanglement in worldly pursuits create barriers to assurance and fellowship with God.
  • Spiritual Laziness: Neglecting spiritual disciplines and failing to actively seek God can lead to a lack of assurance.

Effects of Assurance

Ryle outlines the positive effects of assurance in the life of a believer:

  • Increased Joy and Peace: Assurance brings a deep sense of joy and peace, knowing that one’s salvation is secure.
  • Greater Love for God: Assurance fosters a greater love and gratitude towards God for His saving grace.
  • Motivation for Holiness: Knowing that one is saved encourages a more earnest pursuit of holiness and obedience to God.
  • Boldness in Witnessing: Assurance gives believers confidence to share their faith with others, knowing they are secure in Christ.

In Chapter 7, J.C. Ryle comprehensively explores the assurance of salvation. He emphasizes its importance for the Christian life and offers practical guidance on how believers can attain and maintain assurance. Ryle’s insights are both comforting and challenging, encouraging believers to seek a deeper, more confident relationship with God. Through understanding and applying the principles of assurance, Christians can experience greater peace, joy, and motivation in their spiritual walk.

Chapter 8: Moses, An Example

In Chapter 8, J.C. Ryle presents the life of Moses as a powerful example of faith, holiness, and dedication to God. Ryle draws on the Biblical account of Moses to illustrate key principles of godly living, emphasizing how modern believers can learn from Moses’s example. This chapter is rich with practical and theological insights designed to inspire Christians in their pursuit of holiness.

The Early Life of Moses

Ryle begins by recounting the early life of Moses, highlighting his unique position and the choices he made that set the trajectory for his life. Born into a Hebrew family but raised in Pharaoh’s palace, Moses had the opportunity to enjoy the pleasures and privileges of Egyptian royalty. However, Moses chose to identify with the people of God rather than the fleeting pleasures of sin.

The Choice of Faith

Moses’s decision to align himself with the Hebrews rather than remain in Pharaoh’s court is central to Ryle’s discussion. Ryle emphasizes that Moses’s choice was an act of faith, motivated by a desire to serve God and be counted among His people. This choice involved significant personal sacrifice and a willingness to endure hardship and reproach. Ryle highlights that true faith often requires difficult decisions and a rejection of worldly pleasures and comforts.

The Rejection of Worldly Pleasures

Ryle underscores Moses’s rejection of the temporal and material pleasures of Egypt. He points out that Moses forsook the wealth, power, and prestige that came with being part of Pharaoh’s household. Instead, Moses chose to suffer with the people of God. Ryle argues that this decision exemplifies the Biblical principle of self-denial and the pursuit of eternal rewards over temporary gains. He challenges modern believers to examine their own lives and priorities, urging them to make choices that reflect a commitment to God rather than the world.

The Endurance of Suffering

Moses’s willingness to endure suffering for the sake of God’s people is another key aspect of his example. Ryle explains that Moses faced rejection, hardship, and opposition, both from the Egyptians and from his fellow Hebrews. Despite these challenges, Moses remained faithful to God’s calling. Ryle emphasizes that suffering is often a part of the Christian experience, and believers are called to endure it with faith and perseverance, looking to God for strength and comfort.

The Vision of the Invisible

Ryle highlights Moses’s faith in the unseen, noting that he “endured as seeing him who is invisible” (Hebrews 11:27). This faith in the invisible God and His promises enabled Moses to remain steadfast in his mission. Ryle argues that a strong faith in the unseen realities of God’s kingdom is essential for living a holy life. Believers are called to fix their eyes on Jesus and the eternal truths of Scripture, rather than being swayed by the visible and temporal things of this world.

Leadership and Obedience

Ryle also discusses Moses’s role as a leader of the Israelites. He praises Moses’s obedience to God’s commands, even when they were difficult or seemed impossible. Moses’s leadership was marked by humility, reliance on God, and a willingness to intercede for the people. Ryle encourages modern Christians to emulate Moses’s example of obedient and servant-hearted leadership, whether in their families, churches, or communities.

The Legacy of Moses

Ryle concludes by reflecting on the lasting legacy of Moses. Despite his human weaknesses and failures, Moses is remembered as a faithful servant of God who led his people out of bondage and toward the Promised Land. Ryle emphasizes that the life of Moses demonstrates that God can use imperfect people to accomplish His purposes. The legacy of faith and holiness that Moses left behind serves as an inspiration for all believers to strive for a life that honors God.

In Chapter 8, J.C. Ryle presents Moses as an exemplary model of faith and holiness. By examining the key aspects of Moses’s life—his rejection of worldly pleasures, the endurance of suffering, the vision of the invisible, leadership, and obedience—Ryle provides practical lessons for contemporary Christians. He challenges believers to follow Moses’s example by making faith-driven choices, enduring hardships, and leading others with humility and dedication. Through the story of Moses, Ryle underscores the importance of a life devoted to God and encourages readers to pursue holiness with the same fervor and commitment.

Chapter 9: Lot, A Beacon

In Chapter 9, J.C. Ryle examines the life of Lot, presenting him as a cautionary example for Christians. Lot, the nephew of Abraham, is depicted in the Bible as a righteous man who made poor choices that led to significant personal and spiritual consequences. Ryle uses Lot’s story to illustrate the dangers of worldliness, the importance of godly decision-making, and the necessity of living a life distinct from the corrupting influences of the world.

The Background of Lot

Ryle begins by providing a background on Lot, emphasizing his close association with Abraham, a man of great faith and obedience to God. Despite having the benefit of Abraham’s godly influence, Lot’s life took a different trajectory. Ryle points out that Lot’s story is a powerful reminder that proximity to godliness does not guarantee personal holiness.

The Choice of Lot

A pivotal moment in Lot’s life was his choice to settle in the plain of Jordan, near the cities of Sodom and Gomorrah. Ryle critiques Lot’s decision, noting that it was driven by material considerations rather than spiritual ones. Lot chose the fertile land that promised wealth and comfort, but this choice placed him in close proximity to the wickedness of Sodom. Ryle emphasizes that decisions motivated by material gain rather than godly wisdom can lead to spiritual peril.

The Consequences of Worldliness

Ryle outlines the consequences of Lot’s choice, focusing on the negative impact of living in a corrupt environment. Despite being described as a righteous man, Lot’s immersion in Sodom’s society had detrimental effects on his family and his own spiritual state. Ryle explains that Lot’s moral compromises and associations with the wicked people of Sodom illustrate the dangers of worldliness and the corrupting influence of sinful environments.

Lot’s Spiritual State

Ryle delves into Lot’s spiritual condition, highlighting his internal conflict and lack of peace. Though Lot was distressed by the wickedness around him, he failed to separate himself from it. Ryle argues that Lot’s story serves as a warning to Christians about the dangers of compromising with the world. He stresses that believers must guard their hearts and minds against the allure of worldly pleasures and pursuits.

The Rescue of Lot

Ryle recounts the divine rescue of Lot from the destruction of Sodom, noting that God’s mercy spared Lot despite his poor choices. However, this rescue came at great personal cost: Lot lost his wife, who looked back at the city, and his daughters, who later acted wickedly. Ryle uses this aspect of the story to illustrate that while God’s grace can deliver believers from the consequences of their actions, the earthly repercussions of sinful choices can still be severe.

The Legacy of Lot

Ryle concludes by reflecting on the legacy of Lot, contrasting it with that of Abraham. While Abraham is remembered as the father of faith, Lot’s legacy is marked by compromise and loss. Ryle emphasizes that Lot’s story should serve as a beacon, warning Christians of the perils of worldliness and the importance of making decisions that honor God rather than seeking material gain or personal comfort.

Practical Lessons from Lot’s Life

Ryle draws several practical lessons from Lot’s life for modern believers:

  • Importance of Godly Decision-Making: Christians are encouraged to make choices based on spiritual considerations rather than material benefits. Seeking God’s guidance and prioritizing His will is essential.
  • Danger of Worldliness: Ryle warns against the subtle influence of the world and the importance of maintaining spiritual vigilance. Believers should strive to live lives that are distinct from the corrupting influences around them.
  • Consequences of Compromise: The story of Lot underscores the long-term consequences of moral and spiritual compromise. Ryle urges believers to avoid compromising their faith for the sake of temporary advantages.
  • Need for Separation from Sin: Ryle emphasizes the necessity of separating oneself from sinful environments and influences. Holiness involves a deliberate choice to distance oneself from anything that hinders a close relationship with God.

In Chapter 9, J.C. Ryle presents Lot as a beacon, a cautionary example for Christians. Through the story of Lot, Ryle highlights the dangers of making decisions based on material considerations, the corrupting influence of a sinful environment, and the severe consequences of moral compromise. He challenges believers to learn from Lot’s mistakes and to pursue a life of holiness, marked by godly decision-making, separation from sin, and unwavering commitment to God’s will.

Chapter 10: A Woman to be Remembered

In Chapter 10, J.C. Ryle focuses on the story of Lot’s wife, drawing from the account in Genesis 19:26 where she looked back at the burning city of Sodom and turned into a pillar of salt. Ryle uses this narrative to emphasize the dangers of disobedience, the peril of lingering attachments to the world, and the critical importance of wholehearted commitment to God.

The Warning of Jesus

Ryle begins by highlighting that Jesus Himself referenced Lot’s wife in Luke 17:32, saying, “Remember Lot’s wife.” This direct admonition from Jesus underscores the importance and relevance of her story as a warning to all believers. Ryle stresses that her example is not just an ancient tale but a powerful lesson for Christians of all generations.

The Context of Lot’s Wife’s Story

Ryle recounts the context of Lot’s wife’s story, explaining how God decided to destroy Sodom and Gomorrah due to their rampant wickedness. Lot, his wife, and their daughters were mercifully warned by angels to flee the city and not look back. Despite this clear instruction, Lot’s wife disobeyed and looked back, leading to her immediate transformation into a pillar of salt.

The Sin of Lot’s Wife

Ryle delves into the sin of Lot’s wife, identifying several key aspects:

  • Disobedience: She directly disobeyed God’s explicit command given through the angels. This act of defiance against divine instruction is a central aspect of her sin.
  • Unbelief: Her action demonstrated a lack of faith in God’s warning and His plan. By looking back, she showed that she did not fully trust or take seriously the divine message.
  • Worldliness: Lot’s wife’s glance back at Sodom indicated a lingering attachment to her old life and the sinful environment of the city. This attachment to worldly things was stronger than her desire to obey and follow God.

The Perils of Worldliness

Ryle uses the example of Lot’s wife to highlight the dangers of worldliness. He explains that even a partial love for worldly things can be spiritually fatal. Her story serves as a stark reminder that a divided heart, one that tries to hold on to both God and the world, ultimately leads to destruction.

The Importance of Obedience

Ryle emphasizes that obedience to God’s commands is non-negotiable for believers. Lot’s wife’s fate illustrates the severe consequences of disobedience. Ryle stresses that Christians must take God’s instructions seriously, adhering to them with full trust and commitment.

The Warning for Modern Believers

Ryle warns contemporary Christians to heed the lesson of Lot’s wife. He urges believers to examine their own lives for any signs of worldliness or divided loyalty. Ryle cautions against the subtle allure of worldly pleasures, positions, and possessions that can draw believers away from their commitment to God.

The Call to Wholehearted Commitment

Ryle concludes by calling for wholehearted commitment to God. He encourages believers to turn away from any lingering attachments to their past sinful lives and to pursue holiness with undivided hearts. Ryle reminds Christians that true discipleship requires complete devotion and the willingness to leave behind anything that hinders their walk with God.

In Chapter 10, J.C. Ryle presents the story of Lot’s wife as a solemn warning against disobedience, unbelief, and worldliness. Her example serves as a powerful reminder of the importance of wholehearted commitment to God and the dire consequences of a divided heart. Ryle’s exposition encourages believers to live with a singular focus on obeying and honoring God, avoiding the fatal pitfalls of looking back at a sinful past.

Chapter 11: Christ’s Greatest Trophy

In Chapter 11, J.C. Ryle explores the Apostle Paul’s transformation as a powerful testimony of Christ’s grace and the radical change that occurs in a believer’s life. Ryle presents Paul as a “trophy” of Christ’s redemptive work, illustrating the profound impact of the Gospel and the potential for spiritual growth and holiness in every believer.

Paul’s Background and Conversion

Ryle begins by recounting Paul’s background, originally known as Saul of Tarsus. Saul was a devout Pharisee, zealous for the Jewish law, and a fierce persecutor of Christians. His dramatic conversion on the road to Damascus is detailed, highlighting the sudden and miraculous nature of his encounter with the risen Christ. This moment marked the beginning of a radical transformation in Saul’s life, leading him to become Paul, the Apostle to the Gentiles.

The Power of Grace

Ryle emphasizes that Paul’s transformation is a testament to the power of God’s grace. Despite his past as a persecutor of the church, Paul was chosen by Christ to be a vessel for spreading the Gospel. Ryle underscores that it was not Paul’s merits or efforts that brought about his change, but the sovereign grace of God. This grace is available to all, demonstrating that no one is beyond the reach of Christ’s redemptive power.

Evidence of Transformation

Ryle details the evidence of Paul’s transformation, focusing on his newfound zeal for Christ and the Gospel. After his conversion, Paul became a fervent preacher, enduring immense suffering and hardship for the sake of the Gospel. His life was marked by a deep love for Christ, a passion for evangelism, and a commitment to holiness. Ryle points out that such a radical change is the hallmark of true conversion and the work of the Holy Spirit.

Paul’s Life of Holiness

Ryle explores how Paul’s life exemplified holiness. Paul’s writings reveal his deep understanding of the Christian life as one of continual growth in grace and sanctification. He encouraged believers to pursue holiness, resist sin, and live in a manner worthy of their calling. Ryle highlights Paul’s humility, perseverance, and unwavering faith as key aspects of his holy life. Paul’s dependence on Christ for strength and his focus on eternal rewards rather than earthly gains are also emphasized.

The Implications for Believers

Ryle draws practical lessons for modern believers from Paul’s example. He challenges Christians to reflect on their own lives and consider whether they exhibit the same transformative evidence of grace. Ryle encourages believers to rely on God’s grace for their sanctification and to strive for holiness in all aspects of life. He reminds readers that, like Paul, they are called to be trophies of Christ’s redemptive work, showcasing the power of the Gospel through their transformed lives.

Encouragement and Exhortation

Ryle provides encouragement for those who feel their past sins or present struggles disqualify them from living a holy life. He emphasizes that Paul’s story demonstrates that no one is too far gone for God’s grace to transform. Ryle exhorts believers to embrace the transformative power of the Gospel, pursue holiness with diligence, and trust in Christ’s ability to complete the work He has begun in them.

In Chapter 11, J.C. Ryle presents the Apostle Paul as the greatest trophy of Christ’s redemptive work. Through Paul’s dramatic conversion and exemplary life of holiness, Ryle illustrates the profound impact of God’s grace and the potential for spiritual transformation in every believer. He encourages Christians to reflect on their own lives, seek God’s grace for sanctification, and strive to live as testimonies of Christ’s redeeming power. Ryle’s message is one of hope and exhortation, calling believers to pursue holiness with confidence in the transformative power of the Gospel.

Chapter 12: The Ruler of the Waves

In Chapter 12, J.C. Ryle examines the story of Jesus calming the storm, found in the Gospels of Matthew, Mark, and Luke. Ryle uses this miracle to illustrate Christ’s divine power, His care for His disciples, and the faith that believers should place in Him. This chapter provides both a theological reflection and practical encouragement for Christians facing life’s storms.

The Setting of the Miracle

Ryle begins by setting the scene of the miracle. Jesus and His disciples were crossing the Sea of Galilee when a sudden, violent storm arose. The waves threatened to swamp the boat, and the disciples, many of whom were experienced fishermen, were terrified. Meanwhile, Jesus was asleep in the stern of the boat, demonstrating His perfect calm and trust in God even amidst the chaos.

The Disciples’ Fear

The disciples’ reaction to the storm is a key focus for Ryle. They were filled with fear and cried out to Jesus, “Master, Master, we are perishing!” (Luke 8:24). Ryle points out that their fear and panic reveal their lack of faith and understanding of who Jesus is. Despite having witnessed His miracles and teachings, they failed to fully trust in His power and care.

Jesus’ Response

Ryle highlights Jesus’ response to the disciples’ pleas. He rose, rebuked the wind and the raging waters, and immediately there was a great calm. This act demonstrated His authority over nature, confirming His divine identity. Ryle emphasizes that Jesus’ command over the elements shows that He is truly the “Ruler of the Waves,” sovereign over all creation.

The Lesson of Faith

Jesus’ subsequent question to the disciples, “Where is your faith?” (Luke 8:25), is a central point for Ryle. He explains that Jesus was gently reproving them for their lack of trust. Ryle encourages believers to learn from this incident, stressing the importance of maintaining faith in Jesus even when circumstances seem dire. True faith rests on the assurance that Jesus is in control, no matter how tumultuous the situation.

The Application to Believers

Ryle draws several practical lessons from this miracle for contemporary believers:

  • Trust in Christ’s Sovereignty: Just as Jesus had control over the storm, He has authority over every aspect of our lives. Believers are called to trust in His sovereign power and care, especially during difficult times.
  • Presence of Christ: The fact that Jesus was with the disciples in the boat, even while asleep, should reassure Christians that He is always present with them. His presence is a source of peace and comfort.
  • Importance of Faith: The disciples’ fear contrasted with Jesus’ calm underscores the necessity of faith. Ryle exhorts believers to cultivate a deep and abiding trust in Christ, relying on Him in all circumstances.
  • Prayer in Distress: The disciples’ act of turning to Jesus in their fear teaches the importance of prayer. Believers should bring their anxieties and troubles to Christ, confident that He hears and responds.

Encouragement for Facing Life’s Storms

Ryle offers encouragement to those facing their own “storms” in life. He acknowledges that trials and tribulations are inevitable, but believers can find solace in knowing that Jesus is sovereign over every storm. Ryle reminds readers that Christ’s power and love are unwavering, and His purposes are ultimately for their good.

The Assurance of Christ’s Care

Ryle concludes by affirming the care and compassion of Jesus. He reassures believers that Jesus is not indifferent to their struggles; rather, He is deeply concerned and fully capable of bringing peace and deliverance. Ryle emphasizes that the same Jesus who calmed the storm is with His people today, ready to provide comfort and strength.

In Chapter 12, J.C. Ryle uses the miracle of Jesus calming the storm to teach profound spiritual truths. The narrative illustrates Christ’s divine authority, His care for His followers, and the importance of faith. Ryle encourages believers to trust in Jesus’ sovereignty, seek His presence in prayer, and maintain faith amidst life’s challenges. This chapter offers a powerful reminder of Christ’s ability to bring peace and calm to any storm, reassuring believers of His constant and caring presence.

Chapter 13: The Church Which Christ Builds

In Chapter 13, J.C. Ryle explores the nature, foundation, and enduring strength of the Church as described in the New Testament. He emphasizes that the true Church is built by Christ Himself, is founded on the rock of faith in Him, and is assured of ultimate victory over all opposition. Ryle’s analysis offers deep theological insights and practical encouragement for believers regarding their place in the Church and its divine mission.

The Builder of the Church

Ryle begins by emphasizing that Christ is the builder of the Church. Drawing from Jesus’ words in Matthew 16:18, “I will build my church, and the gates of Hades will not overcome it,” Ryle underscores that the Church is not a human institution but a divine creation. It is Christ who establishes, sustains, and grows the Church. This truth assures believers that the Church’s foundation is secure and unshakeable because it is built by the omnipotent Son of God.

The Foundation of the Church

Ryle then discusses the foundation upon which the Church is built. He clarifies that the “rock” mentioned in Matthew 16:18 is not the apostle Peter himself but the confession of faith that Peter made: “You are the Christ, the Son of the living God.” This confession of Jesus as the Messiah and Son of God is the bedrock of the Church. Ryle stresses that all true members of the Church hold to this fundamental belief, which unites them and distinguishes them from the world.

The Characteristics of the True Church

Ryle identifies several characteristics that define the true Church:

  • Faith in Christ: The Church is composed of individuals who have a living faith in Jesus Christ as their Savior and Lord.
  • Holiness: Members of the Church are called to live holy lives, reflecting the character of Christ and the teachings of Scripture.
  • Obedience to Scripture: The Church adheres to the authority of the Bible, recognizing it as the inspired Word of God and the ultimate guide for faith and practice.
  • Unity in Diversity: While the Church is made up of diverse individuals from various backgrounds, they are united in their common faith in Christ and commitment to His mission.

The Endurance of the Church

Ryle emphasizes the enduring nature of the Church. Despite persecution, false teachings, and internal divisions, the Church will prevail because it is sustained by Christ. He points out that history has proven the resilience of the Church, which has withstood countless attacks and emerged stronger. Ryle assures believers that the Church’s future is secure, as Jesus has promised that “the gates of Hades will not overcome it.”

The Mission of the Church

Ryle discusses the mission of the Church, which includes:

  • Proclamation of the Gospel: The Church is called to preach the Gospel to all nations, sharing the message of salvation through faith in Christ.
  • Discipleship: The Church is tasked with nurturing and discipling believers, helping them grow in their faith and obedience to Christ.
  • Service: The Church is to serve the needs of others, demonstrating the love of Christ through acts of compassion and justice.
  • Worship: The Church exists to glorify God through worship, praising Him for His goodness and grace.

The Assurance for Believers

Ryle concludes by providing assurance to believers regarding their place in the Church. He encourages Christians to take comfort in knowing that they are part of an indestructible and divinely established community. This knowledge should inspire confidence and boldness in their faith, motivating them to actively participate in the life and mission of the Church.

In Chapter 13, J.C. Ryle offers a comprehensive examination of the Church which Christ builds. He highlights the divine foundation and enduring strength of the Church, rooted in the confession of faith in Jesus as the Christ. Ryle’s reflections provide both theological depth and practical encouragement, urging believers to cherish their place in the Church, uphold its mission, and trust in Christ’s promise of its ultimate victory. This chapter serves as a powerful reminder of the Church’s divine origin, unshakeable foundation, and glorious destiny.

Chapter 14: Visible Churches Warned

In Chapter 14, J.C. Ryle addresses the condition and responsibilities of visible churches, offering warnings and exhortations to ensure they remain true to their calling. He focuses on the dangers that can compromise the integrity and mission of the church and provides practical guidance to avoid these pitfalls. Ryle’s analysis is both a critique of contemporary church practices and a call to faithfulness and vigilance.

The Concept of Visible Churches

Ryle begins by defining what he means by “visible churches.” These are the organized bodies of professing Christians, which gather for worship, teaching, sacraments, and fellowship. Unlike the invisible church, which consists of all true believers known only to God, visible churches are the tangible, earthly manifestations of the body of Christ. Ryle emphasizes that while visible churches are crucial for Christian life and witness, they are susceptible to various dangers.

The Dangers Facing Visible Churches

Ryle identifies several key dangers that visible churches face:

  • False Doctrine: One of the greatest threats to the church is the infiltration of false teachings. Ryle warns that deviations from sound doctrine can lead congregations astray and undermine the truth of the Gospel. He urges churches to remain steadfast in their commitment to Biblical orthodoxy.
  • Formalism: Ryle cautions against the danger of formalism, where church activities become mere rituals devoid of genuine spiritual life. He stresses that true worship must engage the heart and mind, not just outward observance.
  • Worldliness: The encroachment of worldly values and practices into the church is another significant danger. Ryle warns that churches can lose their distinctiveness and moral authority if they conform to the standards of the world rather than the teachings of Scripture.
  • Division: Internal divisions and conflicts can weaken the church’s witness and effectiveness. Ryle emphasizes the importance of unity and peace within the church, urging believers to resolve conflicts in a spirit of love and humility.
  • Complacency: Ryle warns against spiritual complacency and self-satisfaction. Churches that become comfortable and complacent can lose their zeal for evangelism, discipleship, and holiness. He calls for a continual renewal of fervor and commitment to the mission of the church.

Exhortations for Visible Churches

Ryle provides several exhortations to help visible churches avoid these dangers and remain faithful:

  • Adherence to Scripture: Ryle emphasizes the importance of grounding all teaching and practice in the authority of Scripture. He urges churches to prioritize Biblical preaching and teaching, ensuring that their doctrines and actions align with the Word of God.
  • Vigilance Against Error: Churches must be vigilant in guarding against false doctrine and ensuring that their leaders and members are well-grounded in the truth. Ryle encourages regular examination of teachings and practices to maintain doctrinal purity.
  • Genuine Worship: Ryle calls for worship that is sincere and heartfelt, engaging both the emotions and intellect. He encourages churches to foster an environment where true worship can flourish, avoiding mere ritualism.
  • Holiness and Separation: Ryle stresses the importance of maintaining a clear distinction between the church and the world. He urges churches to cultivate holiness among their members and to resist the pressures to conform to worldly standards.
  • Unity and Love: Promoting unity and love within the church is crucial for its health and witness. Ryle calls for efforts to build strong, loving relationships among members and to resolve conflicts in a Christ-like manner.
  • Zeal and Evangelism: Ryle exhorts churches to maintain their zeal for evangelism and discipleship. He encourages active engagement in spreading the Gospel and nurturing new believers, ensuring that the church’s mission remains vibrant and effective.

In Chapter 14, J.C. Ryle provides a sobering analysis of the dangers facing visible churches and offers practical exhortations to help them remain faithful. He underscores the importance of adhering to Scripture, maintaining genuine worship, cultivating holiness, and promoting unity and love. Ryle’s warnings and guidance are aimed at helping churches avoid complacency and worldliness, ensuring that they continue to fulfill their divine mission with integrity and zeal. This chapter serves as a call to vigilance, faithfulness, and renewal for all visible churches.

Chapter 15: Do You Love Me?

In Chapter 15, J.C. Ryle focuses on the critical question of personal love for Christ. Drawing from Jesus’ thrice-repeated question to Peter in John 21:15-17, “Do you love me?”, Ryle emphasizes that love for Christ is the foundation of the Christian life. This chapter explores the nature of true love for Christ, its manifestations, and its importance for every believer.

The Importance of Love for Christ

Ryle begins by stressing the paramount importance of loving Christ. He argues that love for Christ is the essence of true Christianity, more fundamental than knowledge, profession, or outward behavior. Without love for Christ, all other aspects of the Christian life lack authenticity and vitality. Ryle underscores that this love is not merely emotional but involves the whole person—heart, soul, mind, and strength.

The Nature of True Love for Christ

Ryle outlines several characteristics that define true love for Christ:

  • Personal Affection: True love for Christ is deeply personal, involving a heartfelt affection for Jesus as Savior and Lord. It is not a mere intellectual assent but a profound, personal attachment.
  • Gratitude: Genuine love for Christ is rooted in a deep sense of gratitude for His sacrificial love, atoning death, and the salvation He offers. Believers love Christ because He first loved them.
  • Desire for Communion: Those who love Christ seek to maintain close communion with Him through prayer, Scripture reading, and fellowship with other believers. They value His presence and long for deeper intimacy.
  • Obedience: True love for Christ manifests in a desire to obey His commands. Love for Christ motivates believers to live according to His teachings and strive for holiness.
  • Zeal for His Honor: Believers who love Christ are zealous for His honor and glory. They are concerned with how their lives reflect on Christ and are eager to advance His kingdom.

Manifestations of Love for Christ

Ryle describes various ways in which love for Christ is evidenced in the life of a believer:

  • Consistency in Devotion: Those who love Christ consistently prioritize their relationship with Him, making time for spiritual disciplines despite the busyness of life.
  • Sacrificial Service: Love for Christ leads believers to serve others sacrificially, following His example of selfless love. This service is not performed out of obligation but as an expression of love.
  • Endurance in Trials: Believers who love Christ remain steadfast in their faith during trials and hardships. Their love for Him provides strength and comfort, enabling them to persevere.
  • Joy in Worship: Genuine love for Christ is reflected in the joy and enthusiasm with which believers engage in worship and praise. They delight in magnifying His name.

The Challenge of Jesus’ Question

Ryle reflects on the repeated questioning of Peter by Jesus, “Do you love me?” He explains that this question serves as a powerful challenge to all believers to examine their own hearts. Ryle encourages self-reflection, urging Christians to consider whether their love for Christ is genuine, deep, and growing. He warns against complacency and superficiality, calling for a heartfelt, passionate devotion to Jesus.

The Effects of Loving Christ

Ryle discusses the transformative effects of loving Christ:

  • Holiness: Love for Christ motivates believers to pursue holiness and conform more closely to His image. It drives them to resist sin and cultivate godly character.
  • Fruitfulness: A deep love for Christ leads to spiritual fruitfulness. Believers who love Christ are effective witnesses, drawing others to Him through their words and actions.
  • Unity: Love for Christ fosters unity among believers. Those who share a common love for Jesus are bound together in mutual affection and support.
  • Assurance: Genuine love for Christ provides believers with assurance of their salvation. It confirms the authenticity of their faith and their relationship with Him.

In Chapter 15, J.C. Ryle underscores the fundamental importance of loving Christ. He explores the nature and manifestations of true love for Jesus, emphasizing that this love is the foundation of the Christian life. Ryle’s reflections challenge believers to examine their own hearts, urging them to cultivate a deep, personal, and transformative love for Christ. This chapter serves as a powerful reminder that at the heart of genuine Christianity is a profound, all-encompassing love for the Savior.

Chapter 16: Without Christ

In Chapter 16, J.C. Ryle explores the theme of life “without Christ,” drawing on John 15:5 where Jesus says, “Apart from me you can do nothing.” Ryle emphasizes the critical importance of a vital union with Christ for spiritual life, growth, and fruitfulness. This chapter serves as a sobering reminder of the consequences of living without Christ and a powerful exhortation to remain in Him.

The Essential Connection

Ryle begins by affirming that union with Christ is fundamental to the Christian life. He explains that just as a branch cannot bear fruit unless it remains attached to the vine, so believers cannot produce spiritual fruit without a living connection to Christ. This union is not merely a superficial association but a deep, spiritual connection that sustains and empowers believers.

The Consequences of Being Without Christ

Ryle outlines several profound consequences of living without Christ:

  • Spiritual Deadness: Without Christ, individuals are spiritually dead, lacking the life and vitality that comes from Him. They may be physically alive and active, but their souls are devoid of true spiritual life.
  • Inability to Please God: Without Christ, it is impossible to please God or fulfill His commands. Ryle emphasizes that all human efforts, no matter how sincere or diligent, are ultimately futile apart from Christ.
  • Lack of Spiritual Fruit: Ryle points out that spiritual fruit—such as love, joy, peace, and other virtues—cannot be produced without Christ. Any apparent good works done apart from Him lack genuine spiritual value and significance.
  • No Access to God: Without Christ, individuals have no mediator or intercessor before God. Christ is the only way to the Father, and without Him, there is no access to God’s grace, mercy, or favor.
  • Eternal Separation: Ryle warns that the ultimate consequence of being without Christ is eternal separation from God. He stresses the seriousness of this reality and the need for urgent reconciliation with God through Christ.

The Necessity of Christ

Ryle emphasizes the necessity of Christ for all aspects of the Christian life:

  • Salvation: Christ is essential for salvation. Without His atoning sacrifice and resurrection, there is no forgiveness of sins or hope of eternal life. Ryle underscores that faith in Christ is the only means of being reconciled to God.
  • Sanctification: Christ is indispensable for sanctification. Believers grow in holiness and become more like Christ only through His transforming power and the work of the Holy Spirit.
  • Strength and Guidance: Ryle highlights that Christ provides the strength and guidance needed for daily living. He is the source of wisdom, comfort, and strength for believers as they navigate the challenges of life.
  • Assurance and Peace: Union with Christ brings assurance of salvation and peace with God. Ryle emphasizes that believers can have confidence and rest in their relationship with God because of their union with Christ.

The Call to Abide in Christ

Ryle exhorts believers to abide in Christ, emphasizing the importance of maintaining a close, ongoing relationship with Him. He offers practical advice on how to abide in Christ:

  • Regular Communion: Believers should engage in regular communion with Christ through prayer, reading Scripture, and participating in the sacraments. These practices help to nourish and sustain their spiritual life.
  • Obedience: Abiding in Christ involves obedience to His commands. Ryle stresses that true love for Christ is demonstrated through a life of obedience and faithfulness to His teachings.
  • Dependence: Ryle encourages believers to maintain a posture of dependence on Christ, recognizing that all spiritual life and strength come from Him. He warns against self-reliance and urges believers to trust fully in Christ for all their needs.
  • Watchfulness: Ryle calls for vigilance in guarding against anything that might disrupt or weaken their union with Christ. He advises believers to be watchful over their hearts and lives, avoiding sin and anything that might lead them away from Christ.

In Chapter 16, J.C. Ryle presents a compelling case for the absolute necessity of Christ for spiritual life and growth. He vividly describes the bleak consequences of living without Christ and highlights the essential role that Christ plays in salvation, sanctification, and daily Christian living. Ryle’s exhortation to abide in Christ serves as a powerful reminder of the importance of maintaining a close, vibrant relationship with Him. This chapter calls believers to recognize their complete dependence on Christ and to live in continual union with Him, drawing on His strength and grace for every aspect of their spiritual journey.

Chapter 17: Thirst Relieved

In Chapter 17, J.C. Ryle explores the concept of spiritual thirst and its satisfaction through Christ. Drawing on John 7:37-38, where Jesus declares, “If anyone is thirsty, let him come to me and drink,” Ryle delves into the nature of this thirst, the promise of satisfaction in Christ, and the implications for the believer’s life. This chapter is both a theological reflection and a practical encouragement for those seeking spiritual fulfillment.

The Nature of Spiritual Thirst

Ryle begins by explaining the concept of spiritual thirst. He describes it as an intense, deep-seated longing for something beyond what this world can offer. This thirst encompasses a desire for peace, forgiveness, purpose, and a relationship with God. Ryle points out that this thirst is a universal human experience, although not everyone recognizes it for what it truly is—a longing for God.

The Inadequacy of Earthly Pleasures

Ryle emphasizes that earthly pleasures and pursuits cannot satisfy this spiritual thirst. He discusses various things people often turn to—wealth, pleasure, success, and knowledge—in an attempt to quench their inner longing. However, Ryle argues that these things are ultimately inadequate and leave individuals feeling empty and unfulfilled. He highlights that only Christ can truly satisfy the deep needs of the human soul.

Jesus’ Invitation

Ryle then focuses on Jesus’ invitation to come and drink. He explains that Jesus offers Himself as the living water, the only source that can truly satisfy spiritual thirst. This invitation is open to all, regardless of their past or present circumstances. Ryle emphasizes the simplicity and inclusivity of this invitation: it is a call to come to Jesus, believe in Him, and receive the life-giving water He provides.

The Promise of Satisfaction

Jesus’ promise to those who come to Him is that they will find satisfaction. Ryle elaborates on what it means to have one’s spiritual thirst relieved by Christ:

  • Peace with God: Those who come to Christ find peace with God, having their sins forgiven and their guilt removed.
  • Inner Peace: Believers experience inner peace, a sense of calm and contentment that comes from knowing Christ and trusting in His promises.
  • Fulfillment: Ryle explains that Christ fulfills the deepest longings of the heart, providing purpose, direction, and a sense of belonging.
  • Eternal Life: The satisfaction Jesus offers is not temporary but eternal. Those who come to Him receive the gift of eternal life, a relationship with God that lasts forever.

The Experience of Believers

Ryle discusses the practical implications of having one’s spiritual thirst quenched by Christ. He describes the transformative impact on the believer’s life:

  • Joy: Believers experience a deep and abiding joy that is not dependent on external circumstances.
  • Strength: The satisfaction found in Christ provides strength to face life’s challenges and trials.
  • Growth: As believers drink deeply from the living water that Christ provides, they grow in their faith and become more like Him.
  • Witness: Ryle highlights that satisfied believers become a powerful witness to others. Their lives reflect the peace and fulfillment found in Christ, drawing others to Him.

The Means of Receiving This Satisfaction

Ryle offers practical advice on how believers can continue to experience this satisfaction in Christ:

  • Faith: Coming to Christ and drinking from the living water begins with faith. Believers must trust in Jesus and His promises.
  • Prayer: Maintaining a close relationship with Christ through regular prayer is essential for sustaining spiritual satisfaction.
  • Scripture: Engaging with the Bible, which reveals Christ and His promises, is crucial for deepening one’s understanding and experience of Him.
  • Fellowship: Ryle encourages believers to participate in the fellowship of the church, where they can support and encourage one another in their spiritual journey.

In Chapter 17, J.C. Ryle addresses the deep, universal longing for spiritual fulfillment and shows that only Christ can satisfy this thirst. Through Jesus’ invitation to come and drink, Ryle emphasizes the promise of peace, fulfillment, and eternal life that Christ offers. He encourages believers to continually seek satisfaction in Christ through faith, prayer, Scripture, and fellowship. This chapter serves as a profound reminder of the sufficiency of Christ to meet all spiritual needs and the transformative power of experiencing His living water.

Chapter 18: Unsearchable Riches

In Chapter 18, J.C. Ryle delves into the concept of the “unsearchable riches of Christ,” a phrase derived from Ephesians 3:8 where the Apostle Paul speaks of the boundless, immeasurable blessings found in Jesus Christ. Ryle explores the nature, scope, and impact of these riches on the believer’s life. This chapter is both a theological exposition and a source of practical encouragement, aimed at deepening the reader’s appreciation of the spiritual wealth available in Christ.

The Nature of Christ’s Riches

Ryle begins by defining what he means by the “unsearchable riches of Christ.” These riches are the vast and inexhaustible spiritual blessings and resources that Christ offers to believers. Ryle emphasizes that these riches are beyond human comprehension and cannot be fully measured or exhausted. They are described as “unsearchable” because of their infinite depth and scope.

The Riches of Christ’s Person

Ryle highlights the riches found in the person of Christ:

  • Divine Nature: Christ’s divine nature is a source of unsearchable riches. As the Son of God, He possesses all the attributes of deity—omnipotence, omniscience, omnipresence, and perfect holiness.
  • Incarnation: The mystery of the incarnation, God becoming man, is a profound aspect of Christ’s riches. In Jesus, believers find a Savior who fully understands their humanity and can perfectly mediate between God and man.
  • Atoning Work: The sacrificial death and resurrection of Christ are central to His unsearchable riches. Through His atoning work, believers receive forgiveness of sins, reconciliation with God, and the promise of eternal life.

The Riches of Christ’s Offices

Ryle discusses the various offices of Christ and the riches they convey:

  • Prophet: As a prophet, Christ reveals God’s truth and will. He provides believers with divine wisdom and guidance through His Word.
  • Priest: As a high priest, Christ intercedes for believers, offering His own blood as the perfect sacrifice for sin and securing their eternal redemption.
  • King: As a king, Christ rules over all creation with authority and power. He protects, governs, and leads His people, ensuring their ultimate victory over sin and death.

The Riches of Christ’s Promises

Ryle emphasizes the wealth contained in Christ’s promises:

  • Assurance of Salvation: Christ promises eternal life to all who believe in Him. This assurance provides believers with confidence and hope.
  • Presence and Guidance: Jesus promises to be with His followers always, guiding them through the Holy Spirit and providing comfort and direction.
  • Provision and Support: Christ promises to meet the needs of His people, supplying them with grace and strength for every situation.
  • Future Glory: Believers are promised a future inheritance in the kingdom of God, including resurrection and eternal life in the presence of Christ.

The Impact of Christ’s Riches on Believers

Ryle explores the practical impact of these riches on the lives of believers:

  • Transformation: The unsearchable riches of Christ lead to the transformation of character. Believers are progressively sanctified, becoming more like Christ in their thoughts, words, and actions.
  • Joy and Peace: Access to Christ’s riches brings deep joy and peace, even amidst trials and hardships. Believers find contentment and rest in the sufficiency of Christ.
  • Strength and Endurance: The spiritual resources provided by Christ enable believers to endure suffering, resist temptation, and overcome spiritual battles.
  • Generosity and Service: Experiencing Christ’s riches motivates believers to be generous and serve others. They share the blessings they have received, both materially and spiritually.

The Call to Explore and Enjoy Christ’s Riches

Ryle concludes by urging believers to actively seek and enjoy the unsearchable riches of Christ. He encourages them to:

  • Study Scripture: Delving into the Bible reveals more of Christ’s riches and deepens understanding of His person and work.
  • Pray Earnestly: Through prayer, believers can draw near to Christ and experience His presence and provision.
  • Worship Wholeheartedly: Worshiping Christ for who He is and what He has done enriches the believer’s soul and fosters a deeper connection with Him.
  • Fellowship with Other Believers: Sharing in the community of faith allows believers to encourage one another and share in the riches of Christ together.

In Chapter 18 of “Holiness,” J.C. Ryle presents a compelling exploration of the “unsearchable riches of Christ.” He highlights the profound blessings found in Christ’s person, offices, and promises, and the transformative impact these riches have on believers’ lives. Ryle’s exposition encourages Christians to delve deeper into their relationship with Christ, continually exploring and enjoying the boundless spiritual wealth available to them. This chapter serves as a powerful reminder of the sufficiency and generosity of Christ, inviting believers to live in the fullness of His unsearchable riches.

Chapter 19: Needs of the Times

In Chapter 19, J.C. Ryle addresses the spiritual needs of his contemporary society, offering a critique of the prevailing religious conditions and urging a return to essential Christian principles. Ryle identifies the critical issues of his time, calls for specific spiritual responses, and provides practical guidance for believers to address these needs effectively. His analysis remains relevant, offering timeless insights into the challenges and opportunities for the Church in any era.

The Spiritual Condition of the Times

Ryle begins by describing the spiritual condition of the times, noting several key concerns:

  • Superficial Religion: Ryle laments the prevalence of superficial religion, where outward forms and ceremonies are prioritized over genuine faith and holiness. He critiques the tendency to focus on external observances rather than the inward transformation of the heart.
  • Neglect of Doctrine: There is a widespread neglect of sound doctrine, leading to confusion and error in religious beliefs. Ryle emphasizes the importance of doctrinal clarity and fidelity to the teachings of Scripture.
  • Moral Decline: Ryle observes a decline in moral standards, both within the church and in society at large. He highlights the need for a revival of personal and public morality grounded in Biblical principles.
  • Indifference to Holiness: A lack of concern for personal holiness and spiritual growth is evident among many professing Christians. Ryle calls for a renewed emphasis on sanctification and the pursuit of godliness.

The Need for Sound Doctrine

Ryle stresses the critical importance of sound doctrine as the foundation for a healthy spiritual life and a robust church. He argues that:

  • Doctrine Shapes Practice: Right beliefs lead to right living. Sound doctrine provides the framework for ethical and moral behavior, guiding believers in their daily lives.
  • Protects from Error: Clear and accurate teaching of Biblical truth protects the church from false teachings and doctrinal errors that can lead believers astray.
  • Fosters Spiritual Growth: A deep understanding of Scripture and its teachings promotes spiritual maturity and growth in grace. Believers are equipped to withstand trials and temptations.

The Need for Personal Holiness

Ryle calls for a renewed focus on personal holiness, emphasizing that:

  • Holiness Reflects Christ: Believers are called to reflect the character of Christ in their lives. Holiness is a testimony to the transforming power of the Gospel.
  • Holiness is Essential for Witness: A holy life is a powerful witness to the world. The integrity and purity of believers attract others to Christ and validate the message of the Gospel.
  • Holiness is a Command: Holiness is not optional but a command from God. Ryle reminds believers that they are called to be holy as God is holy (1 Peter 1:16).

The Need for Revival

Ryle underscores the need for revival, both personal and corporate:

  • Personal Revival: Individual believers must seek personal revival through repentance, renewed faith, and a deeper commitment to Christ. Personal revival leads to transformation and renewed zeal for God.
  • Corporate Revival: The church as a whole must seek revival through earnest prayer, faithful preaching of the Word, and a collective return to Biblical standards. Corporate revival revitalizes the church’s witness and mission.

The Need for Evangelism

Ryle emphasizes the importance of evangelism in addressing the spiritual needs of the times:

  • Proclaiming the Gospel: Believers are called to proclaim the Gospel boldly and clearly, sharing the message of salvation through faith in Jesus Christ.
  • Reaching the Lost: The church must have a heart for the lost, actively seeking to reach those who do not know Christ with the message of hope and redemption.
  • Living the Gospel: Evangelism is not only about words but also about living a life that exemplifies the Gospel. A consistent and godly lifestyle enhances the credibility of the evangelistic message.

The Need for Prayer

Ryle highlights the indispensable role of prayer in meeting the spiritual needs of the times:

  • Dependence on God: Prayer acknowledges the believer’s dependence on God for strength, guidance, and transformation. It is a means of seeking God’s will and power in all aspects of life.
  • Intercession: Believers are called to intercede for others, praying for the church, society, and the advancement of the Gospel. Intercessory prayer is a powerful tool for spiritual change and revival.
  • Perseverance: Ryle encourages persistent and fervent prayer, trusting in God’s faithfulness to answer and act according to His purposes.

In Chapter 19, J.C. Ryle offers a penetrating analysis of the spiritual needs of his time, calling for a return to foundational Christian principles. He emphasizes the critical importance of sound doctrine, personal holiness, revival, evangelism, and prayer. Ryle’s exhortations are a timeless reminder of the essential elements of a vibrant and faithful Christian life. This chapter challenges believers to address the pressing spiritual needs of their own time with commitment, integrity, and dependence on God’s grace and power.

Chapter 20: Christ is All

In Chapter 20, J.C. Ryle presents a powerful conclusion to his book by emphasizing the centrality and sufficiency of Christ in the Christian life. This chapter, titled “Christ is All,” underscores that Jesus Christ is the foundation, focus, and fulfillment of all spiritual life and godliness. Ryle’s reflections are deeply theological, devotional, and practical, aimed at encouraging believers to center their lives on Christ alone.

The Centrality of Christ

Ryle begins by asserting the absolute centrality of Christ in all things. He emphasizes that Christ is the Alpha and Omega, the beginning and the end, and everything in between for the believer. Ryle makes it clear that without Christ, there is no true Christianity, as Christ is the heart and soul of the faith.

  • Christ in Salvation: Ryle underscores that Christ is the foundation of salvation. It is through His atoning sacrifice on the cross and His resurrection that believers receive forgiveness of sins and eternal life. Christ’s work is the basis of justification, and without Him, there is no hope of reconciliation with God.
  • Christ in Sanctification: Christ is also central to sanctification. Ryle explains that believers grow in holiness and are progressively transformed into the likeness of Christ by His grace and the work of the Holy Spirit. Christ’s example and teachings guide believers in their pursuit of godliness.
  • Christ in Daily Life: Ryle stresses that Christ should be the focus of the believer’s daily life. He should influence their thoughts, words, actions, and decisions. The believer’s relationship with Christ is the source of strength, comfort, and guidance in all circumstances.

The Sufficiency of Christ

Ryle emphasizes the sufficiency of Christ, arguing that He is all that believers need for every aspect of their spiritual life.

  • All-Sufficient Savior: Christ is a complete and all-sufficient Savior. His atoning work is perfect and finished, providing a full and final solution to the problem of sin. Believers do not need to look elsewhere for salvation or additional mediators.
  • Source of All Blessings: All spiritual blessings and resources are found in Christ. Ryle points out that believers receive grace upon grace from Christ’s fullness. This includes wisdom, righteousness, sanctification, and redemption.
  • Provider of Peace and Joy: Christ provides true peace and joy that the world cannot give. Ryle highlights that in Christ, believers find a deep and abiding sense of contentment and fulfillment, regardless of external circumstances.

The Call to Make Christ All

Ryle calls believers to make Christ all in their lives. He urges them to:

  • Embrace Christ Fully: Believers are encouraged to fully embrace Christ as their Savior and Lord. This involves a wholehearted commitment to follow Him and live according to His teachings.
  • Depend on Christ Entirely: Ryle stresses the importance of depending entirely on Christ for strength, wisdom, and guidance. Believers should trust in His promises and rely on His power rather than their own efforts.
  • Proclaim Christ Boldly: Ryle exhorts believers to boldly proclaim Christ to others. This includes sharing the Gospel and bearing witness to Christ’s transformative work in their lives.
  • Reflect Christ’s Character: Believers are called to reflect Christ’s character in their interactions with others. This means living a life marked by love, humility, kindness, and holiness.

The Hope in Christ

Ryle concludes by highlighting the hope that believers have in Christ. He assures readers that Christ’s promises are true and reliable, providing a firm foundation for their faith and future.

  • Hope of Glory: Believers have the hope of glory, the confident expectation of eternal life with Christ. Ryle emphasizes that this hope sustains believers through trials and difficulties, giving them a perspective that transcends temporal challenges.
  • Assurance of His Presence: Ryle reminds believers that Christ is always present with them, offering His constant support and guidance. This assurance brings comfort and strength in all circumstances.
  • Certainty of His Return: Believers look forward to the return of Christ, when He will establish His kingdom in its fullness and make all things new. This future hope motivates believers to live faithfully and expectantly.

In Chapter 20, J.C. Ryle presents a compelling vision of the centrality and sufficiency of Christ. He emphasizes that Christ is the foundation, focus, and fulfillment of all aspects of the Christian life. Ryle’s exhortation to make Christ all in their lives challenges believers to fully embrace, depend on, and reflect Christ in everything they do. This final chapter serves as a powerful reminder of the unmatched importance of Christ and encourages believers to live in the light of His all-encompassing presence and grace.

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)

O Sacred Head, Now Wounded

Upon completion of the book O Sacred Head, Now Wounded, it has been about four months of liturgy in a structured format, the same as followed with the books O Come, O Come, Emmanuel, and Be Thou My Vision. Just as the other books published by Crossway are devotional compilations of materials of common form, they are thoroughly helpful in enriching prayer, worship, instruction, and immersion into Scripture. This book, like the others, is a work of beautiful material that brings together liturgical content and interest from various Patristic, Puritan, Reformed, and Baptist traditions. The book is 484 pages in length, and it’s meant for daily use over a period of 48 days.

The book O Sacred Head, Now Wounded is ordered so that a believer delves into areas of seasonal interest. More specifically, the subject matter goes beyond standard evangelical reading, as more attention is paid to daily worship from Pascha to Pentecost.

Introduction

As with Be Thou My Vision and O Come, O Come Emmanuel, 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:

  1. Worship
  2. Adoration
  3. Reading of the Law
  4. Confession of Sin
  5. Assurance of Pardon
  6. Recitation of Creeds
  7. Praise
  8. Catechism
  9. Prayer for Illumination
  10. Scripture Reading
  11. Prayer for Intercession
  12. Further Petition
  13. 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 Sacred Head, Now Wounded, 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 Heidelberg and Westminster Shorter Catechisms (1647) are 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 for weeks over time to intake morsels of truth for overall certainty and retention. The 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.

05/04/2024

O Come, O Come, Emmanuel

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:

  1. Worship
  2. Adoration
  3. Reading of the Law
  4. Confession of Sin
  5. Assurance of Pardon
  6. Recitation of Creeds
  7. Praise
  8. Catechism
  9. Prayer for Illumination
  10. Scripture Reading
  11. Prayer for Intercession
  12. Further Petition
  13. 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.

02/23/2024

Rock and Sand

“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:

  1. 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.

  2. 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.

  3. 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.

  4. 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:

  1. 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.

  2. 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.

  3. 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.

  4. 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.

  1. 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.

  2. Spiritual and Educational Renewal: He appreciates the Counter-Reformation’s emphasis on spiritual renewal and its efforts to improve clerical education and lay piety.

  3. 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.

  4. 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.

  1. 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.

  2. 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.

  3. 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.

  1. 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.

  2. 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.

  3. 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.

  1. 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.

  2. 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.

  3. 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.

  4. 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.

Visions of the Devoted

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:

  1. Worship
  2. Adoration
  3. Reading of the Law
  4. Confession of Sin
  5. Assurance of Pardon
  6. Recitation of Creeds
  7. Praise
  8. Catechism
  9. Prayer for Illumination
  10. Scripture Reading
  11. Prayer for Intercession
  12. Further Petition
  13. 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.

05/28/2023

A Message from Enfield

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.

  1. 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.”

  2. 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?”

  3. 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.

  4. 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.

  1. 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?

  2. 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.

  3. 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.

  4. 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.

  5. 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.

  6. 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.

  7. 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.

  8. 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.”

  9. 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.”

  10. 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,

  1. 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.”

  2. 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.

  3. 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.”

  4. 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.”

Where the Bells Toll

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:

  1. 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.
  2. 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.
  3. 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.
  4. 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:

  1. Murder: This concerns not only physical murder but also includes anger and hatred.
  2. Adultery: This includes not just the physical act but also lustful thoughts.
  3. Theft: Greed, stealing, and unlawful possessions.
  4. Lying: Dishonesty in all its forms.
  5. Bribery: Love of money and the willingness to compromise integrity for gain.
  6. Slander: Speaking ill or falsely about others.
  7. Pride: An inflated sense of self and disdain for others.
  8. Boasting: Excessive pride in one’s achievements.
  9. Scoffing: Mocking or deriding others, especially concerning faith.
  10. Unbelief: Lack of faith or trust in God.
  11. Witchcraft: Invoking or dealing with evil spirits or practices.
  12. Envy: Jealousy of others and their accomplishments or possessions.
  13. Gluttony: Overindulgence in food or drink.
  14. Laziness: Avoiding work or spiritual duties.
  15. Usury: Unfair financial practices, especially charging excessive interest.
  16. Injustice: Unfair treatment of others.
  17. Ruthlessness: Cruelty or the desire to harm others.
  18. Mindlessness: Neglect of one’s duties, especially spiritual ones.
  19. Robbery: Taking from others unlawfully.
  20. 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:

  1. 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.
  2. 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.
  3. St. Cyril of Alexandria: He wrote about the aerial spirits that seek to hinder the ascension of souls.
  4. St. Basil the Great: In his homilies, St. Basil makes reference to fearsome powers that challenge souls after death.
  5. 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.
  6. St. Macarius of Egypt: In his homilies, St. Macarius speaks of the soul’s journey after death and the spirits it encounters.
  7. 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.
  8. 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.
  9. 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:

  1. 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”
  2. 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
  3. 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)
  4. 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
  5. 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.

The Institutes: Prolegomena

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
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:

  1. Book I – The Knowledge of God the Creator
  2. 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
  3. Book III – How We Receive the Grace of Christ: What Benefits Come to Us from It, and What Effects Follow
  4. 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:

  1. “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.
  2. “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.
  3. “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.
  4. “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.

The Source of Eternal Salvation

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

NumberVerse (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

NumberImperativeVerse (ESV)Reference
1Repent“From that time Jesus began to preach, saying, “Repent, for the kingdom of heaven is at hand.”Matthew 4:17
2Let not your heart be troubled“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?”John 14:27,
John 16:33Matthew 6:25-26Philippians 4:6-7
3Follow Me“And he said to them, Follow me, and I will make you fishers of men.”Matthew 4:19
4Rejoice“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. “Matthew 5:11–12
5Let Your Light Shine“In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven. “Matthew 5:16
6Honor God’s Law“Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. “Matthew 5:17
7Be Reconciled“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. “Matthew 5:23–25
8Do Not Lust“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. “Matthew 5:28–30
9Keep Your Word“Let what you say be simply ‘Yes’ or ‘No’; anything more than this comes from evil.”Matthew 5:37
10Go the Second Mile“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. “Matthew 5:38–42
11Love Your Enemies“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? “Matthew 5:44–46
12Be Perfect“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.”Matthew 5:46–48
13Practice Secret Disciplines“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.”Matthew 6:1
14Lay up treasures 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. “Matthew 6:19–20
15Seek first the kingdom of God“But seek first the kingdom of God and his righteousness, and all these things will be added to you.”Matthew 6:33
16Judge not“Judge not, that you be not judged. For with the judgment you pronounce you will be judged, and with the measure you use it will be measured to you. “Matthew 7:1-2
17Do not throw your pearls to pigs“Do not give dogs what is holy, and do not throw your pearls before pigs, lest they trample them underfoot and turn to attack you. “Matthew 7:6
18Ask, seek, and knock“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. “Matthew 7:7-8
19Do unto others“So whatever you wish that others would do to you, do also to them, for this is the Law and the Prophets.”Matthew 7:12
20Choose the narrow way“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. “Matthew 7:13-14
21Beware of false prophets“Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves. “Matthew 7:15
22Pray for those who spread the word“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.”Matthew 9:37-38
23Be as shrewd as serpents“Behold, I am sending you out as sheep in the midst of wolves, so be wise as serpents and innocent as doves. “Matthew 10:16Romans 16:19
24Fear God. Do not fear man“And do not fear those who kill the body but cannot kill the soul. Rather fear him who can destroy both soul and body in hell.”Matthew 10:28Luke 12:4-5
25Listen to God’s voice“He who has ears to hear, let him hear.”Matthew 11:1513:9,
13:43, Mark 4:23Luke 14:351 Kings 19:11-13
26Take my yoke“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.”Matthew 11:29-30
27Honor your parents“For God commanded, ‘Honor your father and your mother,’ and, ‘Whoever reviles father or mother must surely die.’ “Matthew 15:4
28Beware of false teaching“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. “Matthew 16:6Matthew 16:11-12
29Deny yourself“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. “Luke 9:23Matthew 10:38Mark 8:34
30Do not despise little ones“See that you do not despise one of these little ones. For I tell you that in heaven their angels always see the face of my Father who is in heaven. “Matthew 18:10
31Go to Christians who offend you“If your brother sins against you, go and tell him his fault, between you and him alone. If he listens to you, you have gained your brother. “Matthew 18:15Galatians 6:1
32Forgive offenders“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.”Matthew 18:21-22Proverbs 19:11
33Beware of covetousness“And he said to them, “Take care, and be on your guard against all covetousness, for one’s life does not consist in the abundance of his possessions.”Luke 12:15
34Honor marriage“So they are no longer two but one flesh. What therefore God has joined together, let not man separate.”Matthew 19:6Matthew 19:9
35Lead by being a servant“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.”Matthew 20:26-28
36Make the church a house of prayer for all nations“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.”Mark 11:17
37Pray in faith“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.”Matthew 21:21-22John 15:7
38Bring in the poor“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.”Luke 14:12-14
39Render unto Caesar“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.”Matthew 22:19-21
40Love the Lord“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”Matthew 22:37-38
41Love your neighbor“And a second is like it: You shall love your neighbor as yourself. “Matthew 22:39
42Be born again“Do not marvel that I said to you, ‘You must be born again.’”John 3:7
43Await my return“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. “Matthew 24:42-44
44Celebrate the Lord’s supper“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, “Matthew 26:26-27
45Watch and pray“Watch and pray that you may not enter into temptation. The spirit indeed is willing, but the flesh is weak.”Matthew 26:41
46Keep my commandments“If you love me, you will keep my commandments. “John 14:15
47Feed my sheep“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.”John 21:15-16
48Make and baptize disciples“Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, “Matthew 28:19
49Teach disciples to obey“teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.”Matthew 28:20
50Receive God’s power“And behold, I am sending the promise of my Father upon you. But stay in the city until you are clothed with power from on high.”Luke 24:49

Prayers through James

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.