J.C. RYLE, A MAN WHO CALLED FOR HOLINESS: The Nineteenth Century (pt.3)
In the Nineteenth Century, God used J.C. Ryle to teach us that ministry should be masculine, preaching should be plain, and holiness should be hunted.
MEMORY VERSE. “Strive for peace with everyone, and for the holiness without which no one will see the Lord” (Hebrews 12:14).
MEMORY QUOTE. “We must be holy, because this is the only sound evidence that we have a saving faith in our Lord Jesus Christ" (J.C. Ryle).
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J.C. Ryle, A Man who Called for Holiness - The Nineteenth Century (pt.3)
In an age of theological compromise, ritualistic innovation, and widespread nominal religion within the Church of England, Christ raised up John Charles Ryle, a plain-spoken evangelical preacher, tract writer, and bishop whose ministry modeled masculine leadership, plain preaching, and the relentless pursuit of holiness. Through Ryle’s faithful exposition of Scripture, his defense of Protestant truth, and his practical writings on sanctification, Christ strengthened His church and equipped believers to live distinctly for His glory.
John Charles Ryle (1816-1900)
John Charles Ryle was born on May 10, 1816, at Park House in Macclesfield, Cheshire, England, the eldest son of John Ryle, a wealthy private banker, Member of Parliament, and nominal Anglican, into a prosperous but spiritually indifferent home (Murray 2016, 23–29). Ryle grew up in a house of silver spoons but no saving grace. As a youth he excelled academically and athletically, attending Eton College from 1828 where he shone in cricket and rowing, then Christ Church, Oxford from 1834 to 1838, earning honors yet living without true religion until a profound conversion late in 1837 or early 1838, triggered by hearing Romans 8 read in church and realizing his need for personal faith in Christ (Murray 2016, 35–42). Ryle’s heart was changed in his final Oxford term.
His father’s sudden bankruptcy in 1841 destroyed the family fortune and dashed Ryle’s hopes for a parliamentary career, compelling him—reluctantly at first—to seek ordination in the Church of England for a livelihood; he was ordained deacon and priest by Bishop Charles Sumner of Winchester in December 1841 (Murray 2016, 45–48). Ryle entered ministry through financial ruin. His first curacy was at Exbury, Hampshire (1841–1843), but illness forced a break; in 1843 he became rector of St. Thomas’ Church, Winchester, where he built a reputation as an energetic evangelical pastor preaching plain, biblical truth to working people (Murray 2016, 56–62). Ryle began as a country pastor.
From 1845 he served at Helmingham, Suffolk, then from 1861 as vicar (later rector) of Stradbroke, Suffolk, for nearly twenty years, where he restored the church building, built schools, preached powerfully, and wrote prolifically—tracts, sermons, and his famous Expository Thoughts on the Gospels (7 vols., 1856–1869), making Scripture accessible (Murray 2016, 78–89). Ryle pastored long in Suffolk and wrote for the masses. In the 1850s–1870s he emerged as a leading evangelical voice in the Church of England, defending Protestant doctrine against Anglo-Catholic ritualism in works like Knots Untied (1874) and Principles for Churchmen (1884), while publishing Holiness (1877), his enduring classic on practical sanctification (Murray 2016, 112–134). Ryle defended evangelical truth against ritualism.
Known as the “Prince of Tract Writers,” Ryle’s simple, direct tracts sold millions of copies in the Victorian era, reaching working-class readers, soldiers, and the unchurched across the British Empire with plain gospel messages on sin, assurance, and holiness (Packer 2002, 15–18). Ryle became the Prince of Tract Writers. In 1880, at age sixty-four—when many retired—he was appointed the first Bishop of the new Diocese of Liverpool (created from Chester), installed April 19, 1880; he built churches, schools, and mission halls in the industrial city, confirmed thousands, and led with administrative vigor and evangelical zeal (Murray 2016, 210–225). Ryle became the first Bishop of Liverpool.
He retired March 1, 1900, due to declining health and a stroke; he died peacefully on June 10, 1900, at Lowestoft, Suffolk, aged eighty-four, still desiring to die “in harness” for Christ; his works continue to influence global evangelicalism (Murray 2016, 260–265). Ryle died in harness for his Savior. At his death Ryle left a legacy as the “Anglican Spurgeon”—a defender of biblical evangelicalism, pioneer of popular theological writing, and model of plain, holy, Christ-centered ministry; his books like Holiness and expository commentaries remain staples for pastors and believers (Packer 2002, 45–50). Ryle’s legacy is clear truth and practical holiness. J. I. Packer wrote: “Ryle’s value... is timeless” (Packer 2002, preface).
Theological Lessons from J. C. Ryle
J. C. Ryle’s life teaches three enduring lessons for Christ’s church.
First, Ryle taught us that ministry should be masculine. He warned against a weak, sentimental Christianity: “One plague of our age is the widespread dislike to sound doctrine. In the place of it, the idol of the day is a kind of jelly-fish Christianity—a Christianity without bone, or muscle, or power—a Christianity which is all form and no substance, all sentiment and no principle, all talk and no action” (Ryle 1877, 416–419). Ministry must be marked by courage, clarity, and conviction, as the apostle Paul charged Timothy to command and teach with authority (1 Timothy 4:11–12).
Second, Ryle taught us that preaching should be plain. He insisted: “To attain simplicity in preaching is of the utmost importance to every minister who wishes to be useful to souls. Unless you are simple in your sermons you will never be understood, and unless you are understood you cannot do good to those who hear you” (Ryle 2010, 1). He continued: “All the simplicity in the world can do no good, unless you preach the simple gospel of Jesus Christ so fully and clearly that everybody can understand it” (Ryle 2010, 5). And again: “Of course the first object of a minister should be to preach the truth, the whole truth, and nothing but ‘the truth as it is in Jesus.’ But the next thing he ought to aim at is, that his sermon may be understood; and it will not be understood by most of his hearers if it is not simple” (Ryle 2010, 8). Ryle followed the apostolic pattern: “Preach the word” (2 Timothy 4:2).
Third, Ryle taught us that holiness should be hunted. He declared: “We must be holy, because this is the only sound evidence that we have a saving faith in our Lord Jesus Christ” (Ryle 2001, 38–39). He explained: “Holiness is the habit of being of one mind with God, according as we find His mind described in Scripture. It is the habit of agreeing in God’s judgment, hating what He hates, loving what He loves, and measuring everything in this world by the standard of His Word. He who most entirely agrees with God, he is the most holy man” (Ryle 2001, 45). And further: “True holiness does not consist merely of believing and feeling, but of doing and bearing, and a practical exhibition of active and passive grace. It is something of ‘the image of Christ’ which can be seen and observed by others in our private life, and habits, and character, and doings” (Romans 8:29) (Ryle 2001, 56). Finally: “Necessity is laid upon us. We must fight. There are no promises in the Lord Jesus Christ’s epistles to the seven churches, except to those who ‘overcome.’ Where there is grace, there will be conflict. The believer is a soldier. There is no holiness without a warfare” (Ryle 2001, 67). Holiness is to be pursued with relentless effort.
Conclusion: Christ’s Victory in the Nineteenth Century
In the nineteenth century, God used J. C. Ryle to teach us that ministry should be masculine, preaching should be plain, and holiness should be hunted. Though born into wealth, bankrupted, and thrust into ministry, Ryle became a plain preacher of solid truth, a defender of Protestant doctrine, and a model of practical holiness. His tracts reached millions, his Expository Thoughts opened the Gospels to ordinary readers, and his episcopate in Liverpool turned an industrial city into an evangelical stronghold. As Iain H. Murray concluded, “Ryle’s granite faith still stands” (Murray 2016, 265).
Let us learn from Ryle: lead with masculine courage, preach with plain clarity, and hunt holiness with unrelenting zeal. May we, like him, stand firm in the truth, proclaim Christ boldly, and live for the glory of God. Christ is still building His church. He is still conquering the nations. Let us live boldly, knowing His kingdom advances, unstoppable, until it fills the earth. Amen.
Bibliography
Murray, Iain H. J. C. Ryle: Prepared to Stand Alone. Edinburgh: Banner of Truth Trust, 2016.
Packer, J. I. Faithfulness and Holiness: The Witness of J. C. Ryle: An Appreciation. Wheaton, IL: Crossway, 2002.
Ryle, J. C. Holiness: Its Nature, Hindrances, Difficulties, and Roots. Banner of Truth ed. Edinburgh: Banner of Truth Trust, 2001.
Ryle, J. C. Simplicity in Preaching. Banner of Truth Booklet. Edinburgh: Banner of Truth Trust, 2010.