Originally part of a larger work, this booklet offers Ryle’s take on the simplicity of preaching. He is careful to say that while preaching should be simple, it should not be simplistic. Instead, the point of good preaching is to be Christ-centered and profound, but equally understood by those who hear it. Ryle rightly challenges preachers to know their text well, to choose clear words, to pray, and to live a life congruent with one’s messages.  

Mind, then, when your text is chosen, that you understand it and see right through it; that you know precisely what you want to prove, what you want to teach, what you want to establish, and what you want people’s minds to carry away. If you yourself begin in a fog, you may depend upon it you will leave your people in darkness. [7]

Beware of what the poor shrewdly call ‘dictionary’ words, that is, of words which are abstract, or scientific, or pedantic, or complicated, or indefinite, or very long. They may seem fine, and sound very grand, but they are rarely of any use. The most powerful and forcible words, as a rule, are very short. [11]

Let us beware of fireworks in our preaching. ‘Beautiful’ sermons, ‘brilliant’ sermons, ‘clever’ sermons, ‘popular’ sermons, are often sermons which have no effect on the congregation, and do not draw men to Jesus Christ. Let us so aim to preach, that what we say may really come home to men’s minds and consciences and hearts, and make them think and consider. [21]

If Christ crucified has not his rightful place in your sermons, and sin is not exposed as it should be, and your people are not plainly told what they ought to believe, and be, and do, your preaching is of no use. [21]

Above all, let us never forget that all the simplicity in the world is useless without prayer for the outpouring of the Holy Spirit, and the grant of God’s blessing, and a life corresponding in some measure to what we preach. Be it ours to have an earnest desire for the souls of men, while we seek for simplicity in preaching the gospel of Jesus Christ, and let us never forget to accompany our sermons by holy living and fervent prayer. [22] 

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Though first published more than a century ago, this little booklet from Ryle contains principles of parenting that still resonate today. He reminds Christian parents that their main concern is the eternal souls of their children, not primarily their comfort or convenience. Although much of his counsel seems to run counter to modern culture’s approach to rearing children, it lines up perfectly with Scripture’s admonitions to parents. Ryle has written a highly helpful, highly recommend book.

I suspect we have no idea how much a little child can take in of the length and breadth of the glorious gospel. They see far more of these things than we suppose. [10]

Beware of over-indulgence. I call on you to remember, it is your first duty to consult their real interests, and not their fancies and likings; to train them, not to humor them; to profit, not merely to please. [24]

There is no surer road to unhappiness than always having our own way. To have our wills checked and denied is a blessed thing for us; it makes us value enjoyments when they come. To be indulged perpetually is the way to be made selfish; and selfish people are spoiled children, believe me, are seldom happy. [27]

Think not your children will practice what they do not see you do. You are their model picture, and they will copy what you are. Your reasoning and your lecturing, your wise commands and your good advice; all this they may not understand, but they can understand your life. [28]

Fathers and mothers, you may take your children to be baptized, and have them enrolled in the ranks of Christ’s Church; you may get godly sponsors to answer for them, and help you by their prayers; you may send them to the best of schools, and give them Bibles and Prayer Books, and fill them with head knowledge—but if all this time there is no regular training at home, I tell you plainly, I fear it will all go hard in the end with your children’s souls. Home is the place where habits are formed; home is the place where the foundations of character are laid; home gives the bias to our tastes, and likings, and opinions. [32]

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This booklet, just one chapter of Ryle’s Christian Leaders of the 18th Century, serves as an introduction to the guiding principles behind a religious and moral reformation that transformed England in the late 1700s. Ryle quickly highlights the gospel-saturated preaching that defined this era. At only 16 small pages, it is difficult to recommend, but if it is an accurate reflection of the larger book from which it comes, then that volume will be worth reading.

They preached simply. They rightly concluded that the very first qualification to be aimed at in a sermon is to be understood. They saw clearly that thousands of able and well-composed sermons are utterly useless, because they are above the heads of the hearers. They strove to come down to the level of the people, and to speak what the poor could understand. To attain this they were not ashamed to crucify their style, and to sacrifice their reputation for learning. [10]

They believed that you must speak from the heart if you wish to speak to the heart, and that there must be unmistakable faith and conviction within the pulpit if there is to be faith and conviction among the pews. [11]

Strange and paradoxical as it may seem to some, their first step towards making men good was to show them that they were utterly bad; and their primarily argument in persuading men to do something for their souls was to convince them that they could do nothing at all. [13]

They loved Christ’s person; they rejoiced in Christ’s promises; they urged men to walk after Christ’s example. But the one subject, above all others, concerning Christ, which they delighted to dwell on, was the atoning blood which Christ shed for us on the cross. [14]

They never allowed for a moment that any church membership or religious profession was the least proof of a man being a true Christian if he lived an ungodly life. A true Christian, they maintained, must always be known by his fruits; and these fruits must be plainly manifest and unmistakable in all the relations of life. ‘No fruits, no grace’, was the unvarying tenor of their preaching. [15]

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