The Christian Ministry by Charles Bridges.
The recent re-issue of two 19th century classics from the Evangelical branch of the Church of England is a salutary reminder of the faithful testimony once raised in the English Establishment before the pernicious fruits of the Oxford Movement had swung Anglicanism back down the road to Rome. ‘The Christian Ministry’ by Charles Bridges, now reprinted by Banner of Truth at £2.95, is probably unsurpassed in its diagnosis and treatment of ministerial inefficiency. Beginning with a general view of the Christian ministry, in which its divine origin, its dignity, uses, necessity, trials, comforts, qualifications and preparation are clearly expounded, Bridges proceeds to investigate the causes of ministerial failure, both from within and from without. Amongst external causes, he lists the withholding of the Spirit’s influence (a matter in itself which calls for much heart searching), the natural enmity of men’s hearts to spiritual things, the power of Satan, and certain local hindrances (such as the rise of heresies and Sabbath-breaking), but does not fail to emphasise the lack of a divine call as the chief reason for failure in the sacred office, adding the solemn truth that ‘if we run unsent, our labours must prove unblest’ (p.90). While searching within the minister’s personal character, Bridges exposes and fearlessly condemns such ministerial sins as worldliness, the fear of man, lack of self-denial, covetousness, spiritual pride, unbelief, and inadequate personal religion, and offers the appropriate Scriptural cure. Besides such experimental enquiries, the treatise is notable both for its author’s masterly treatment of public preaching, in its preparation, content, and spirit, and for his discriminating practical advice on the treatment of various cases which fall within the pastor’s purview. The value of Bridges’ study is also considerably enhanced by the inclusion of copious quotations from other authors, among whom Augustine, Baxter, Burnett, Calvin, Luther, the Henrys, Quesnel, Scott and Secker feature prominently, and by his frequent and humbling references to the ministry of Christ Himself. Of the many choice sayings to be found in the book, perhaps the following selection may give the reader some idea of its scope and some taste of its spirit: ‘The fear of God will subjugate the fear of man’; ‘Self-dependence is the grand hindrance to our efficiency’; ‘Lord, turn the fear of men’s faces into a love of their souls’; ‘One great end of our preaching is, distinctly to trace the line of demarcation between the Church and the world’; ‘Do we press Christ and regeneration and faith and holiness — believing that without these, men can never have life?’; ‘As our Surety, He delivers us from the curse of the Law. As our King, He brings us under its rule’; ‘Let Christ be the diamond to shine in the bosom of all your sermons’ (pages 126, 174, 297, 277, 322, 237 and 258). We would recommend the prayerful study of Bridges to all ministers, and suggest its inclusion in the Divinity Course of every Church. J.M.B.
Holiness by J. C. Ryle.
The second reprint is Ryle’s ‘Holiness’ (Evangelical Press, paperback, £1.50). As the acknowledged Anglican champion of the Reformed faith during the last century, Bishop Ryle wielded an influence which extended far beyond his own diocese of Liverpool. Now, after years of neglect, his writings are receiving renewed attention from the Evangelical world. ‘Holiness’ represents Ryle’s deep conviction that Scriptural orthodoxy is not only useless but positively harmful unless accompanied by a holy life. His book therefore calls us away from intellectualism to an experimental and practical knowledge of Divine Truth. It is not, however, ‘mere orthodoxy’ which Ryle attacks — it is the ‘Higher Life’ and ‘Perfectionist’ teaching (reproduced today in the Keswick and Strathpeffer Conventions), that holiness is attained ‘by faith only, and not at all by personal exertion’ (Introduction, p.viii). Ryle’s vigorous rejection of this error is achieved by separating what others have confusedly joined together. ‘Justifying faith,’ he writes, ‘is a grace that worketh not, but simply trusts, rests, and leans on Christ’ (Rom. 4:5). ‘Sanctifying faith is a grace of which the very life is action: it worketh by love, and like a main-spring, moves the whole inward man’ (Gal. 5:6). In justification, the word to be addressed to man is ‘Believe — only believe’; in sanctification, the word must be ‘watch, pray, and fight’ (p.viii and xvii). It is men’s persistent failure to distinguish between justification and sanctification that has produced so much confusion in the modern Evangelical world.
In unfolding the true doctrine of sanctification, Ryle lays great stress on its progressive nature, on the awful power of indwelling sin in experienced believers, on the necessity to strive after increased holiness, to fight a running battle against sin, to grow in grace, and to get all from Him in whom all fulness dwells. His handling of the much-neglected subject of Assurance constitutes a trenchant rebuke to those who glory in their doubts, and a stirring encouragement to such as are ‘faint, yet pursuing’. The latter part of the volume, misleadingly entitled ‘Examples of Holiness’ in this edition, sets forth the sanctified character of Moses, warns us solemnly against sloth and worldliness from the examples of Lot and his wife, exhibits the Redeemer’s gracious power in the salvation of the dying thief, exposes indwelling sin in the disciples, encourages the fearful by directing them to the only Rock of their salvation, cautions the Church against apostasy, shows the necessity of love to Christ as a principal part of holiness, demonstrates the absolute necessity of possessing Christ for ourselves, offers Him freely to thirsty sinners, expounds the true nature of a Gospel ministry, highlights the needs of the times, and shows how Christ is all.
To recommend Ryle on Holiness would be almost an impertinence. Suffice it to say that there is not, to our knowledge, a more sane, lucid and Scriptural treatment of this very important theme since the days of the old Reformed divines.
J. M. B.
Signs of the Apostles, Observations on Pentecostalism Old and New by Walter J. Chantry. Banner of Truth Trust, pp. 147, price 60p.
Pentecostalism has attracted a good deal of notice in the past 15 years, both in this country and in America, with its claims of having received the Holy Spirit as at Pentecost, from which it derives its name, and of being a charismatic movement because of the miraculous gifts accompanying the descent of the Spirit, which this group profess to enjoy. Here may be seen the extreme reaction against the dead formalism of the professing church and the ritualism of the Protestantism of the present day. The emphasis of Pentecostalism, however, is upon the miraculous gifts which were bestowed upon the early Church and not upon the fruits of the Holy Spirit’s work among the early Christians. The Pentecostals speak of new revelations which they have received, and of miraculous powers of healing and of the gift of tongues. Such terms are in use among them as the “full Gospel,” the “deeper life,” derived from the Keswick holiness movement, and “second baptism of the Spirit.” It is not surprising that these strange doctrines should find favour among people of the most divergent religious beliefs. The Roman Catholics welcome “the spiritual blessing” of Pentecostalism as “giving new dimensions to the adoration for the ‘blessed mother of our Lord'” and a deeper understanding of the mass. The World Council of Churches find in Pentecostalism the “powerful manifestations of the Spirit.” Liberal and Modern religious leaders and some so-called evangelicals have spoken well of the movement. Pentecostalism has even attracted the students of Andrew Murray who has spoken so much about the higher life.
This little work by W. J. Chantry examines this modern phenomenon in the light of Scripture and explains clearly the true meaning of such passages of God’s Word which speak of the gifts and work of the Holy Spirit, as in I Cor., chapters 12-14, and Acts, chapter 2. The dangerous character of Pentecostalism is not overstated but clearly described. Two passages may be quoted to give an indication of how the book deals with Pentecostalism. “Since Pentecost, all of God’s promises in the Covenant of grace have come to fuller realisation, in men’s hearts by the Spirit” (p. 88). “As there were offices extraordinary (apostles and prophets) at the beginning of our dispensation, so there were gifts extraordinary; and as successors were not appointed for the former, so continuance was never intended for the latter. The gifts were dependent upon the offices. We no longer have the apostles with us and therefore the supernatural gifts (the communication of which was an essential part of ‘the signs of an apostle,’ II Cor. xii, v. 12) are absent” (Pink) — 146. The work concludes with quotations from John Chrysostom in the early Church to Profs. Smeaton and Dabney in modern times, emphasising that the gifts claimed by Pentecostalists have passed away with the first Apostles. The whole Pentecostal movement of today is a perversion of one of the great and precious periods of the Church’s History when the Holy Spirit was poured out upon his people by the Risen Redeemer with unprecedented fulness.
This is a timely book, giving a satisfactory and clear witness against the pernicious heresies of Pentecostalism. Perhaps we may detect a leaning towards charity in referring to “Pentecostal brethren in Christ” in the Introduction, and to “solid and godly Pentecostals” (p. 105). The Banner of Trust Trust are to be commended for printing this greatly needed warning against a growing, insidious and dangerous cult. A. F. M.
A Call to Prayer by J. C. Ryle. Evangelical Press. Price 75p.
This 78-page booklet on prayer is intended to stir up prayerless souls to their duty. Man’s need of prayer is clearly set out, as also are the many encouragements we have to engage in this duty. Ryle states his conviction that many do not pray. He shows also that those who were eminent Christians were all men of prayer. Neglect of prayer, he states, is one great cause of backsliding. This is a book which emphasises the need of prayer if we are to be saved and if we are to live the Christian life and contains solemn warnings to those who do not pray. D. B. M.