Winslow Christ and the Christian in Temptation

Winslow Christ and the Christian in Temptation

Winslow in Christ and the Christian in Temptation examines how Satan tricks the Christian into falling into sinful conduct. These elements are the keys by which Satan tricks us.

Winslow in Christ and the Christian in Temptation examines how Satan tricks the Christian into falling into sinful conduct. These elements are the keys by which Satan tricks us.

Christ and the Christian in Temptation

By Octavius Winslow

Octavius Winslow

Octacius Winslow
Octavius Winslow

Octavius Winslow (1 August 1808 – 5 March 1878), also known as "The Pilgrim's Companion", was a prominent 19th-century evangelical preacher in England and America. A Baptist minister for most of his life and contemporary of Charles Spurgeon and J. C. Ryle, he seceded to the Anglican church in his last decade.

Historical family information

Winslow was a direct descendant of John Winslow and Mary Chilton who braved the Atlantic to travel to America on the Mayflower in 1620. Legend has it[citation needed] that Mary was the first female of the little band to set foot in the New World. In 1624 she married John, brother to Edward Winslow (1595–1655), a celebrated Pilgrim leader. [expand title="see more on Octavius Winslow"]

Education and American Ministry

It is suggested that Winslow began his ministerial training in Stepney, London, but then moved to Columbia College, New York. Twice he was granted the privilege of receiving honorary degrees. The first was a Masters of Arts (M.A.) by the University of the City of New York (NYU) in 1836. Secondly, in 1851, Columbia College in New York City conferred upon him the honorary degree of Doctor of Divinity (D.D.). The second degree was given mostly because of the body and scope of his written works. Winslow's official ordination would later be on 21 July 1833 at the Oliver Street Baptist Church.

After completing a short service as a moderator at a Stanton Street church, he was dismissed on 18 May 1831 and he went on to found or "plant" the 20 members Bowery Baptist Church which was organized in March 1833 and met in the Military Hall on the Bowery. After meeting in this Hall for a year, they relocated to Broadway Hall and renamed the church Central Baptist Church. These years would bring the church a "moderate degree of prosperity" and would bring Winslow trials of depression. When Winslow would later leave this flock, there would be no written records as to why he left.

He is said to have ministered in the newly started Second Baptist Church there in Brooklyn on the corner of Tillary and Lawrence Streets in 1836 and 1837, the work sadly closing in 1838 and the church was sold to the Free Presbyterian congregation. In 1839 he moved back to England where he became one of the most valued ministers of his time. This was largely due to the earnestness of his preaching and the excellence of his prolific writings.

Ministry in England

Winslow spent most of his life in England. He pastored a Baptist church on Warwick Road in Leamington Spa, Warwickshire (1839–1858) where he followed Rev. D.J. East. In 1858 he became the founder and first minister of Kensington Chapel, Bath. In 1865 the church became a Union Church (mixed credobaptist and paedobaptist). This latter event probably marks a changing attitude in Winslow who in 1867 left the Baptist pastorate and in 1870 was ordained an Anglican deacon and priest by the Bishop of Chichester. For his remaining years, he served as minister of Emmanuel Church, Brighton, on the south coast. In 1868 he had produced a hymn book for this very congregation. This church was destroyed in 1965 and a Baptist church erected in its place.[/expand]

theWord modules by Octavius Winslow



By Octavius Winslow, 1877

“For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who has been tempted in every way, just as we are–yet was without sin.” Heb 4:15

“Tis one thing to be tempted,
Another thing to fall.”–Shakespeare.

CONTENTS of Winslow Christ and the Christian in Temptation

1. The Tempter, Occasion, and Scene of Christ’s Temptation
2. Christ and the Christian Tempted to Distrust Divine Providence
3. Christ and the Christian Tempted to Self-Destruction
4. Christ and the Christian Tempted to False and Idolatrous Worship
5. Christ and the Christian Tempted with Worldly Grandeur and Possession
6. The Sympathy of Angels with Christ and the Christian in Temptation
7. The Sympathy of Christ with the Christian in Temptation
8. The Final Overthrow of the Tempter and Blessedness of the Tempted
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The design of the present volume is not to examine the various hypotheses advanced as to the mode by which the Son of God was assailed by Satan in the wilderness. Accepting, as the author unhesitatingly does, the received and orthodox opinion that the Temptation, as narrated by the Evangelist, is not allegorical, but what it professes to be, a veritable fact,-the representation, not of a mythical, but of an actual transaction,-he finds no difficulty in presenting it in a point of light which he does not remember to have seen hitherto attempted, viz., the identity, in all its essential features, of Christ’s temptation and those of the Christian.

Acceding-as we are bound-to the inspired declaration that our Lord was “tempted in all points like as we are,” it follows that there must exist a corresponding coincidence in the collision of Christ with Satan, and the spiritual conflict in which every good man is engaged of the same nature and with the same foe. We do not, therefore regard a single attack of Christ by the Devil as not having its counterpart, in some degree, with the experience of every Christian. Nor can we imagine a fact more instructive and consolatory to those who, from the same source and with the same weapons, “are in heaviness through manifold temptations,” than the assurance of the personal and perfect oneness of the tempted Head of the Church-as its great sympathetic nerve-with the tempted members of His Body.
The author devoutly trusts that the study of this entwined interest of Christ and His people-however imperfectly presented-may, with the blessing of the Holy Spirit, prove as soothing and sanctifying to the mind of the reader, as its discussion in these pages has been to his own. To the Divine benediction of the Triune God, and to the gracious acceptance of the one tempted Church of Christ, he prayerfully and affectionately commends the volume.

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