J.C. Ryle

Gospel Warning Signs

/ Dennis Griffith / Leave a comment

Lighthouse Crown

Noted 19th Century Anglican Bishop J.C. Ryle offers a handful of warnings about counterfeiting the gospel:

1. Substitute anything for Christ, and the Gospel is totally spoiled!

2. Add anything to Christ, and the Gospel ceases to be a pure Gospel!

3. Put anything between a person and Christ, and that person will neglect Christ for that very thing!

4. Spoil the proportions of Christ’s Gospel, and you spoil its effectiveness!

5. Evangelical religion must be the Gospel, the whole Gospel and nothing but the Gospel!

“I am astonished that you are so quickly deserting him who called you in the grace of Christ and are turning to a different gospel – not that there is another one…  But even if we or an angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed.  As we have said before, so now I say again: If anyone is preaching to you a gospel contrary to the one you received, let him be accursed.”

~ Paul, the Apostle, from Galatians 1

4 Thoughts About True Spiritual Worship

/ Dennis Griffith / 3 Comments

John Piper has astutely asserted:

Missions is not the ultimate goal of the Church. Worship is. Missions exists because worship doesn’t. Worship is ultimate, not missions, because God is ultimate, not man. When this age is over, and the countless millions of the redeemed fall on their faces before the throne of God, missions will be no more. It is a temporary necessity. But worship abides forever.

So why do so few Christians seem to value or even understand worship?  I do not recall the actual statistics, but I remember hearing George Barna say that his polling showed only a small percentage of Christians actually worship even when they gather together on Sunday mornings (or whenever their fellowship assembles).  According to Barna, shockingly few say they have ever experienced the presence of God in the midst of a worship service.

So with such widespread tepidness where worship is concerned, I think these 4 sage thoughts from J.C. Ryle about True Spiritual Worship are worth some contemplation:

1) True spiritual worship affects a person’s heart and conscience.

True spiritual worship will make a person feel more of the sinfulness of sin, and their own unworthiness. This will lead to a deeper humility and inner life. It will strengthen a person spiritually, thus enabling them to grow in the Christian life; whereas false worship can only weaken a person spiritually.

2) True spiritual worship will draw a person into close communion with Jesus Christ.

True worship lifts a person above the need for material adjuncts to the King Himself. The more they worship the more they will be satisfied with Christ alone. In the time of need they will turn instinctively to Christ and not to some external helps.

3) True spiritual worship will extend spiritual knowledge.

True worship leads to a more full knowledge of self, God, heaven, duty, doctrine, practice and experience. A religion with these points is very much alive. On the other hand, false worship is dead, and although it involves much hard work, it never leads to any increase at all.

4) True spiritual worship leads to an increase in holiness.

True worship causes a person to be more watchful about their daily life and habits. They begin to use their time and abilities in a Christlike way, and their conscience guides them more decidedly.

► Summary: Such true worship will stand the test of Christ’s great principle, “By their fruits you shall know them”. It sanctifies the Christian’s life, and makes them walk with God, lifting them above fear and love of the world. It enables a Christian to show God to other people. Such worship comes from heaven, and has the mark of God upon it.

NOTE: Taken from Ryle’s book Worship: It’s Priority, Principles, and Practice

 

Some Aspects of Sin

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Something I have long found intriguing: In the opening chapter of his book, Holiness, J.C. Ryle dedicates his entire attention to the subject of Sin. At first I wondered why that was. Eventually I realized that we cannot grow in holiness unless we understand our very real condition and the effects it has on us.  

Just what is sin, though?

The Westminster Shorter Catechism defines it this way:

Sin is any lack of conformity to, or transgression of, the Law of God

According to Richard Trench’s Synonyms of the New Testament, Sin is decribed in the Bible as having at least eight different aspects:

  1. Missing the Mark or Aim; Falling Short
  2. Passing Over or Transgressing a Line
  3. Disobedience to a Voice
  4. Falling When One Should Have Stood Upright
  5. Ignorance of What One Should Have Known
  6. Diminishing of that which Should Have Been Rendered in Full
  7. Non-observance of a Law
  8. Discord in the Harmonies of God’s Universe.

That last one is also described by Cornelius Plantinga as “A Violation of Shalom”.  (See: Not the Way It’s Supposed to Be.)

Understanding our condition of sin is as important to our overcoming it and growing in holiness as it is for those with some form of cancer to understand their condition and its effects so they know how to treat it and beat it. My father-in-law, while fighting a rare lymphoma, used to say: “Be as nasty to your cancer as your cancer is to you.”  Not only is that good advice for cancer patients, but it is good advice applied to those of us who are infected by sin. This is known as “mortifying” our sin or “dying” to sin.

Danger of Christian Complacency

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It may defy common wisdom, but sound doctrine is important to the renewal of the contemporary church.  While many view doctrine as divisive and unecesary trivia, recent studies by Thom Rainer, Ed Stetzer, and others, reveal that sound doctrine is a hallmark of churches that are the most effective in evangelism.  Further, both writers, in addition to Collin Hansen’s experience, suggest that open discussion about sound doctine is what younger, unchurced spiritual seekers are clamoring for.  So while it may defy common wisdom, we also need to remember that some things are more common than wise.

The following is a short article by 19th Century Anglican Bishop, J.C. Ryle, who makes the case for the necessity of sound teaching in our lives and ministries.  See what you think.

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The times require distinct and decided views of Christian doctrine. I cannot withhold my conviction that the professing Church is as much damaged by laxity and indistinctness about matters of doctrine within, as it is by skeptics and unbelievers without. Myriads of professing Christians nowadays seem utterly unable to distinguish things that differ. Like people afflicted with color–blindness, they are incapable of discerning what is true and what is false, what is sound and what is unsound. If a preacher of religion is only clever and eloquent and earnest, they appear to think he is all right, however strange and heterogeneous his sermons may be. They are destitute of spiritual sense, apparently, and cannot detect error. The only positive thing about them is that they dislike distinctiveness and think all extreme and decided and positive views are very naughty and very wrong!

These people live in a kind of mist or fog. They see things unclearly, and do not know what they believe. They have not made up their minds about any great point in the Gospel, and seem content to be honorary members of all schools of thought. For their lives they could not tell you what they think is truth about justification, or regeneration, or sanctification, or the Lord’s Supper, or baptism, or faith or conversion, or inspiration, or the future state. They are eaten up with a morbid dread of controversy and an ignorant dislike of party spirit; and yet they really cannot define what they mean by these phrases. And so they live on undecided; and too often undecided; they drift down to the grave, without comfort in their religion, and, I am afraid, often without hope. Continue reading →

Infection of Complacency

/ Dennis Griffith / 2 Comments

Indifferent

Here is a thought from J.C. Ryle that transcends the gulf between 19th Century Britain to speak to 21st Century American Evangelicals:

The times require distinct and decided views of Christian doctrine. I cannot withhold my conviction that the professing Church is as much damaged by laxity and indistinctness about matters of doctrine within, as it is by skeptics and unbelievers without. Myriads of professing Christians nowadays seem utterly unable to distinguish things that differ. Like people afflicted with color–blindness, they are incapable of discerning what is true and what is false, what is sound and what is unsound. If a preacher of religion is only clever and eloquent and earnest, they appear to think he is all right, however strange and heterogeneous his sermons may be. They are destitute of spiritual sense, apparently, and cannot detect error. The only positive thing about them is that they dislike distinctiveness and think all extreme and decided and positive views are very naughty and very wrong!

These people live in a kind of mist or fog. They see things unclearly, and do not know what they believe. They have not made up their minds about any great point in the Gospel, and seem content to be honorary members of all schools of thought. For their lives they could not tell you what they think is truth about justification, or regeneration, or sanctification, or the Lord’s Supper, or baptism, or faith or conversion, or inspiration, or the future state. They are eaten up with a morbid dread of controversy and an ignorant dislike of party spirit; and yet they really cannot define what they mean by these phrases. And so they live on undecided; and too often undecided; they drift down to the grave, without comfort in their religion, and, I am afraid, often without hope.

The explanation of this boneless, nerveless, jelly–fish condition of soul is not difficult to find. To begin with, the heart of man is naturally in the dark about religion – has no intuitive sense of truth – and really needs instruction and illumination. Besides this, the natural heart in most men hates exertion in religion, and cordially dislikes patient, painstaking inquiry. Above all, the natural heart generally likes the praise of others, shrinks from collision, and loves to be thought charitable and liberal. The whole result is that a kind of broad religious “agnosticism” just suits an immense number of people, and specially suits young persons. They are content to shovel aside all disputed points as rubbish, and if you charge them with indecision, they will tell you: “I do not pretend to understand controversy; I decline to examine controverted points. I dare say it is all the same in the long run” – Who does not know that such people swarm and abound everywhere?

Now I do beseech all to beware of this undecided state of mind in religion. It is a pestilence which walks in darkness, and a destruction that wastes at noonday. It is a lazy, idle frame of soul which, doubtless, saves man the trouble of thought and investigation but it is a frame of soul for which there is no warrant in the Bible. For your own soul’s sake, dare to make up your mind what you believe, and dare to have positive, distinct views of truth and error. Never, never be afraid to hold decided doctrinal opinions; and let no fear of man and no morbid dread of being thought party–spirited, narrow, or controversial, make you rest contented with a bloodless, boneless, tasteless, colorless, lukewarm, undogmatic Christianity.

Mark what I say. If you want to do good in these times, you must throw aside indecision, and take up a distinct, sharply–cut, doctrinal religion. If you believe little, those to whom you try to do good will believe nothing. The victories of Christianity, wherever they have been won, have been won by distinct doctrinal theology; by telling men roundly of Christ’s vicarious death and sacrifice; by showing them Christ’s substitution on the cross, and His precious blood; by teaching them justification by faith, and bidding them believe on a crucified Savior; by preaching ruin by sin, redemption by Christ, regeneration by the Spirit; by lifting up the brazen serpent; by telling them to look and live – to believe, repent, and be converted. This – this is the only teaching which for centuries God had honored with success, and is honoring at the present day both at home and abroad.

It is doctrine – doctrine, clear, ringing doctrine which, like the ram’s horn at Jericho casts down the opposition of the devil and sin. Let us cling to decided doctrinal views, whatever some may please to say in these times, and we shall do well for ourselves, well for others, and well for Christ’s cause in the world.

A Call to Prayer

/ Dennis Griffith / Leave a comment

pray2

With today being National Day of Prayer, I thought I would post a wonderful and challenging message from one of my favorite writers from the 19th Century, J.C. Ryle, Bishop of Liverpool in England.  The message is titled: A Call To Prayer

One of the great things about Ryle is that his style is not stilted.  With few exceptions his words almost seem contemporary.  Thus his message is clear both across the ocean and across time.

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Men ought to always pray.   -Luke 18:1

 I will that men pray everywhere.   -1 Timothy 2:1

I have a question to offer you. It is contained in three words, DO YOU PRAY?

The question is one that none but you can answer. Whether you attend public worship or not, your minister knows. Whether you have family prayers or not your relations know. But whether you pray in private or not, is a matter between yourself and God.

I beseech you in all affections to attend to the subject I bring before you. Do not say that my question is too close. If your heart is right in the sight of God, there is nothing in it to make you afraid. Do not turn off my question by replying that you say your prayers. It is one thing to say your prayers and another to pray. Do not tell me that my question is necessary. Listen to me for a few minutes, and I will show you good reason for asking it.

I. I ask whether you pray, because prayer is absolutely needful to a person’s salvation.

I say, absolutely needful, and I say so advisedly. I am not speaking now of infants or idiots. I am not setting the state of the heathen. I know where little is given, there little will be required. I speak especially of those who call themselves Christians, in a land like our own. And of such I say, no man or woman can expect to be saved who does not pray.

I hold to salvation by grace as strongly as anyone. I would gladly offer a free and full pardon to the greatest sinner that ever lived. I would not hesitate to stand by their dying bed, and say, “Believe on the Lord Jesus Christ even now, and you shall be saved.” But that a person can have salvation without asking for it, I cannot see in the Bible. That a person will receive pardon of their sins, who will not so much as lift up their heart inwardly, and say, “Lord Jesus, give it to me,” this I cannot find. I can find that nobody will be saved by their prayers, but I cannot find that without prayer anybody will be saved.

It is not absolutely needful to salvation that a person should read the Bible. A person may have no learning, or be blind, and yet have Christ in their heart. It is not absolutely needful that a person should hear public preaching of the gospel. They may live where the gospel is not preached, or they may be bedridden, or deaf. But the same thing cannot be said about prayer. It is absolutely needful to salvation that a person should pray.

There is no royal road either to health or learning. Prime ministers and kings, poor men and peasants, all alike attend to the needs of their own bodies and their own minds. No person can eat, drink, or sleep, by proxy. No person can get the alphabet learned for them by another. All these are things which everybody must do for themselves, or they will not be done at all.

Just as it is with the mind and body, so it is with the soul. There are certain things absolutely needful to the soul’s health and well-being. Each must attend to these things for themselves. Each must repent for them self. Each must apply to Christ for them self. And for them self each must speak to God and pray. You must do it for yourself, for by nobody else it can be done. To be prayerless is to be without God, without Christ, without grace, without hope, and without heaven. It is to be in the road to hell.

Now can you wonder that I ask the question, DO YOU PRAY?

II. I ask again whether you pray, because a habit of prayer is one of the surest marks of a true Christian.

All the children of God on earth are alike in this respect. From the moment there is any life and reality about their religion, they pray. Just as the first sign of the life of an infant when born into the world is the act of breathing, so the first act of men and women when they are born again is praying.

This is one of the common marks of all the elect of God, “They cry unto him day and night.” Luke 18:1. The Holy Spirit who makes them new creatures, works in them a feeling of adoption, and makes the cry, “Abba, Father.” Romans 8:15. The Lord Jesus, when he quickens them, gives them a voice and a tongue, and says to them, “Be dumb no more.” God has no dumb children. It is as much a part of their new nature to pray, as it is of a child to cry. They see their need of mercy and grace. They feel their emptiness and weakness. They cannot do other wise than they do. They must pray.

I have looked careful over the lives of God’s saints in the Bible. I cannot find one whose history much is told us, from Genesis to Revelation, who was not a person of prayer. I find it mentioned as a characteristic of the godly, that “they call on the Father,” that “they call upon the name of the Lord Jesus Christ.” I find it recorded as a characteristic of the wicked, that “they call not upon the Lord.” 1 Peter 1:17; 1 Corinthians 1:2; Psalm 14:4.

I have read the lives of many eminent Christians who have been on earth since the Bible days. Some of them, I see, were rich, and some poor. Some were learned, and some were unlearned. Some of them were Episcopalians, and some were Christians of other names. Some were Calvinists, and some were Arminians. Some have loved to use liturgy, and some to use none. But one thing, I see, they all had in common. They have all been people of prayer.

I have studied reports of missionary societies in our own times. I see with joy that lost men and women are receiving the gospel in various parts of the globe. There are conversions in Africa, in New Zealand, in India, in China. The people converted are naturally unlike one another in every respect. But one striking thing I observe at all the missionary stations: the converted people always pray.

I do not deny that a person may pray without heart and without sincerity. I do not for a moment pretend to say that the mere fact of a persons’ praying proves everything about their soul. As in every other part of religion, so also in this, there may be deception and hypocrisy.

But this I do say, that not praying is a clear proof that a person is not yet a true Christian. They cannot really feel their sins. They cannot love God. They cannot feel themselves a debtor to Christ. They cannot long after holiness. They cannot desire heaven. They have yet to be born again. They have yet to be made a new creature. They may boast confidently of election, grace, faith, hope and knowledge, and deceive ignorant people. But you may rest assured it is all vain talk if they do not pray.

And I say furthermore, that of all the evidences of the real work of the Spirit, a habit of hearty private prayer is one of the most satisfactory that can be named. A person may preach from false motives. A person may write books and ,make fine speeches and seem diligent in good works, and yet be a Judas Iscariot. But a person seldom goes into their closet and pours out their soul before God in secret, unless they are in earnest. The Lord himself has set his stamp on prayer as the best proof of conversion. When he sent Ananias to Saul in Damascus, he gave him no other evidence of his change of heart than this, “Behold he prayeth.” Acts 9:11.

I know that much may go on in a person’s mind before they are brought to pray. They may have many convictions, desires, wishes, feelings, intentions, resolutions, hopes, and fears. But all these things are very uncertain evidences. They are to be found in ungodly people, and often come to nothing. In many a case they are not more lasting than the morning cloud, and dew that passes away. A real hearty prayer, moving from a broken and contrite spirit, is worth all these things put together.

I know that the Holy Spirit, who calls sinners from their evil ways, does in many instances lead them by very slow degrees to acquaintance with Christ. But the eye of man can only judge by what it sees. I can not call anyone justified until they believe. I dare not say that anyone believes until they pray. I cannot understand a dumb faith. The first act of faith will be to speak to God.

Faith is to the soul what life is to the body. Prayer is to faith what breath is to the body. How a person can live and not breathe is past my comprehension, and how a person can believe and not pray is past my comprehension too.

Never be surprised if you hear ministers of the gospel dwelling much on the importance of prayer. This is the point they want to bring to you. They want to know that you pray. Your views of doctrine may be correct. Your love of Protestantism may be warm and unmistakable. But still this may be nothing more than head knowledge and party spirit. They want to know whether you are actually acquainted with the throne of grace, and whether you can speak to God as well as speak about God. Continue reading →