Written by Bennett W. Rogers |
Thursday, October 14, 2021
Holiness: Its Nature, Hindrances, Difficulties, and Roots proved to be one of Ryle’s most popular works. It is one of the best presentations of Puritan and Reformed spirituality ever written, and thanks to the simplicity and forcefulness of Ryle’s writing style, it is certainly one of the most accessible. Think of Holiness as The Pilgrim’s Progress stated propositionally. And like Bunyan’s masterpiece, it has proved to be remarkably enduring. It went through five editions during Ryle’s lifetime, and it has been republished regularly since the prompting of Martyn Lloyd-Jones in 1952.

The second half of the nineteenth century was not kind to Victorian evangelicals.
Darwin’s ideas, which first appeared in print in The Origin of Species in 1859, began to undermine the faith of some, just as German higher criticism of the Old Testament reached British shores in Essays and Reviews. Meanwhile, the Ritualists were busy unprotestantizing the Church of England, as men of “broad views” were insisting that sincerity — not truth — was the “one thing needful.” To make matters worse, relations between evangelical churchmen and dissenters reached new lows, and attacking (or defending) the establishment became a near-universal ecclesiastical obsession.
But in the 1870s, a renewal movement imported from America seemed to offer new spiritual life to embattled evangelicals. It promised full salvation and complete deliverance from all known sin — essentially a second conversion experience — and all one had to do was simply “let go and let God.” A series of popular meetings was held throughout England to promote this new vision of the Christian life, and the Keswick Convention was born.
Holiness Unfolded and Defended
J.C. Ryle (1816–1900), the “Anglican Spurgeon” and undisputed leader of the evangelical party within the Church of England, was entirely unsympathetic with Keswick spirituality. He, along with other evangelical leaders of the old guard, attempted to redirect this new interest in personal holiness into more orthodox channels. Articles were written. Speeches were made. A rival conference was even held in 1875 to promote scriptural holiness. Even so, the Keswick Movement continued to gain steam, especially among younger evangelicals. So, Ryle published his own response in 1877, which was then enlarged in 1879.
Holiness: Its Nature, Hindrances, Difficulties, and Roots proved to be one of Ryle’s most popular works. It is one of the best presentations of Puritan and Reformed spirituality ever written, and thanks to the simplicity and forcefulness of Ryle’s writing style, it is certainly one of the most accessible. Think of Holiness as The Pilgrim’s Progress stated propositionally. And like Bunyan’s masterpiece, it has proved to be remarkably enduring. It went through five editions during Ryle’s lifetime, and it has been republished regularly since the prompting of Martyn Lloyd-Jones in 1952.
The enlarged edition of Holiness (1879) contains twenty-one papers, as well as an excellent introduction. The first seven chapters are the heart of Holiness and form a book within a book (this was the original edition of 1877). Here Ryle explains “the real nature of holiness, and the temptations and difficulties which all must expect who follow it” (xiii). The rest of the book consists of a series of holiness-related sermons that are arranged thematically: biblical character studies (chapters 8–12), the church (chapters 13–14), Christ (chapters 15–20), and extracts from Robert Traill and Thomas Brooks (chapter 21).
Rather than discussing each chapter, allow me to introduce you to some of the great themes of this spiritual classic.
Holiness
Holiness takes holiness seriously. Personal holiness is essential for final salvation. Such a claim is neither legalism nor a threat to the precious doctrine of justification by faith alone. It is the clear and sobering truth of Scripture: “Strive . . . for the holiness without which no one will see the Lord” (Hebrews 12:14). If Holiness accomplishes anything, it reminds the reader of this critical and potentially uncomfortable truth. Read the chapter on Lot’s wife (chapter 10), or consider this question Ryle poses to the indifferent:
Suppose for a moment that you were allowed to enter heaven without holiness. What would you do? What possible enjoyment could you feel there? To which of all the saints would you join yourself, and by whose side would you sit down? Their pleasures are not your pleasures, their tastes not your tastes, their character not your character. How could you possibly be happy, if you had not been holy on earth? (53)
Expect to be convicted. Expect to be challenged. And expect to be encouraged if you are determined to pursue holiness with greater zeal.
Sin
Holiness takes sin seriously. Ryle argues that he who “wishes to attain right views about Christian holiness must begin by examining the vast and solemn subject of sin” (1).
Sin is a vast moral disease that affects the whole human race.
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If Christ has done everything, if justification is by grace, without contributory works; it is received by faith’s empty hands — then assurance, even “full assurance” is possible for every believer. No wonder Bellarmine thought full, free, unfettered grace was dangerous! No wonder the Reformers loved the letter to the Hebrews!

Let us begin with a church history exam question. Cardinal Robert Bellarmine (1542–1621) was a figure not to be taken lightly. He was Pope Clement VIII’s personal theologian and one of the most able figures in the Counter-Reformation movement within sixteenth-century Roman Catholicism. On one occasion, he wrote: “The greatest of all Protestant heresies is _______ .” Complete, explain, and discuss Bellarmine’s statement.
How would you answer? What is the greatest of all Protestant heresies? Perhaps justification by faith? Perhaps Scripture alone, or one of the other Reformation watchwords?
Those answers make logical sense. But none of them completes Bellarmine’s sentence. What he wrote was: “The greatest of all Protestant heresies is assurance.”
A moment’s reflection explains why. If justification is not by faith alone, in Christ alone, by grace alone — if faith needs to be completed by works; if Christ’s work is somehow repeated; if grace is not free and sovereign, then something always needs to be done, to be “added” for final justification to be ours. That is exactly the problem. If final justification is dependent on something we have to complete it is not possible to enjoy assurance of salvation. For then, theologically, final justification is contingent and uncertain, and it is impossible for anyone (apart from special revelation, Rome conceded) to be sure of salvation. But if Christ has done everything, if justification is by grace, without contributory works; it is received by faith’s empty hands — then assurance, even “full assurance” is possible for every believer.
No wonder Bellarmine thought full, free, unfettered grace was dangerous! No wonder the Reformers loved the letter to the Hebrews!
This is why, as the author of Hebrews pauses for breath at the climax of his exposition of Christ’s work (Heb. 10:18), he continues his argument with a Paul-like “therefore” (Heb. 10:19). He then urges us to “draw near … in full assurance of faith” (Heb. 10:22). We do not need to re-read the whole letter to see the logical power of his “therefore.”
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Our faith and obedience in the midst of suffering matters—a lot! It matters not just in regards to our own relationship with God, but because both unbelievers and fellow saints look on. When we respond in faith, as Mike did, we shine the light of the Gospel brightly. When we endure well in God’s grace, our example strengthens God’s people to do the same.

When someone passes into eternity it causes reflection. As people reflect on the life now departed, they are reminded about how that person influenced their lives. Often comforting surprises come to light as people begin to share their memories. When my father-in-law passed away recently, we were greatly blessed to hear of many stories of his impact for Christ in people’s lives.
Most knew my father-in-law as “Mike.” He was well-known for a life of strong faith in Jesus Christ along with much physical suffering and challenges. His testimony encouraged many. Mike served as a pastor in several churches, the last one for over thirty years in southeast Georgia. He served in the out-of-the-way places of little reputation in the wider world scene, but God used him. His faithfulness amidst severe trials served as a continual tool for both evangelism and encouragement of other believers, some who never even met him but just heard his story.
Their Deeds Follow Them
Revelation 14:12-13 speaks of many believers in Christ Jesus who remain faithful to Him in death and suffering during the horrors of the Tribulation. The apostle John says, “Here is a call for the endurance of the saints, those who keep the commandments of God and their faith in Jesus.”[1]
John then quotes a voice from heaven in his vision saying, “Blessed are the dead who die in the Lord from now on.” This is followed by a direct quote of the Holy Spirit’s response to these words: “Blessed indeed, that they may rest from their labors, for their deeds follow them!”
God rewards, even honors, His people who endure hard things for His name’s sake and continue to serve Him faithfully in the midst of great trial and difficulty. Faithfulness to Christ in such times leads to fruitful testimony and ministry to others in life, ongoing blessing to others in their memories, and eternal reward from God. Praise the Lord for examples of men and women who endure in obedience and faith regardless of their circumstances!
Suffering with Patience Opens a Door
After his death, we received a note from a younger pastor friend of his.
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