SERMONS BY THE BISHOP OF RIPON.

Sermons by Robert Bickersteth, D.D., Lord Bishop of Ripon. London: James Nisbet and Co., 21, Berner's Street. 1866.

THE Sermons which are given to the public differ very greatly in their character and their merits. This is true not only of those which contain a strong diversity of views, but of those also which exhibit a general agreement in their doctrinal statements. Some are the products of a disciplined mind, and of mature Scriptural knowledge; others shew fair average ability, and an unequivocal preference for the sentiments usually termed Evangelical. As each description was prepared for a class of hearers to which it was intended that each should be adapted, so, when they appear in print, they respectively meet with acceptance from a correspondently different order of readers.

The discourses before us are of a sort which is calculated to keep up the attention of a mixed congregation. In large towns, our Church-assemblies are, for the most part, made up of persons whose education and engagements forbid them to be very close critics, just because they do not allow them to study theology systematically. It is very important that, to such as these, resorting in large numbers to the services of religion on the Lord's-day-their special, and, through the absorbing claims of business, almost only, opportunity of receiving direct instruction in Divine things-Gospel doctrines and duties should be purely presented. To this class the Sermons of the Bishop of Ripon seem to promise to be very useful. Without any pretension to depth of inquiry, they are lively in their style,

while they discover a mind deeply imbued with Evangelical truth.

In the first of these Sermons, "The Preciousness of the Soul's Redemption," some introductory remarks are made on the "Nature of the Soul;" and on "Redemption," as including that of the earth, the body, and (as here) the soul. The latter point is illustrated by the value of the soul itself, and the infinite cost at which its redemption was effected. The expression "it ceaseth for ever," the author considers to mean, that there is a limit to the day of grace; or, in his own words, "that the opportunity for embracing the offer of salvation is limited, and that, being once past, it is past for ever."

This suggests to him some remarks upon the distinction between the doctrine of universal redemption, which is plainly revealed, and that of universal salvation, than which he holds none to be "more unscriptural." This view of the distinction referred to seems to be supported by the language of our "Church Catechism," in which the person professes belief in God the Son, "who has redeemed him and all mankind; and in God the Holy Ghost, who sanctifies him, and all the elect people of God;" the latter only being identical with the saved." An exhortation to "improve the fleeting opportunity whilst it yet holds out," forms the appropriate conclusion of this discourse.

This

The statements respecting "sacrifice," which are found in the second Sermon, "The Fire upon the Altar," have our entire approbation, as regarded in themselves; but the manner in which they are introduced calls for some remarks, especially as they are connected with what we cannot but regard a fault which runs through these discourses: that of taking up an imaginary view of type, or symbol, or resemblance; and then, of proceeding upon it as the basis of the discourse. tendency in the writer had appeared in the first Sermon, where he speaks of the "interpretation," on which he rests the main weight of the following remarks, as "at all events in harmony with a variety of other passages in God's Word," and thereupon "adopts" it. The "ever-burning fire upon the altar may have been designed to intimate the unfailing prevalence of the Mediator's oblation, and His never-ceasing intercession in behalf of His redeemed." The latter part of this sentence renders superfluous the words which presently follow, and which are made to introduce a new and distinct aspect: "The ordinance under review may have been further designed to foreshadow the perpetuity of the intercession of Christ." Apart from the basis on which they are made to rest, which the author himself seems to think rather uncertain, the positions themselves are in the fullest harmony with the teaching of the Scripture.

The passage, "Holding the mystery of the faith in a pure conscience," is justly "regarded" by the author, "as exhibiting a standard at which every professing Christian ought to aim;" and as affording "a criterion by which to measure all genuine discipleship to Christ." But, in the outset, there is, in our opinion, an error committed, in identifying the word "mystery," in this place, with the popular use of the plural form "mysteries." Very just, in themselves; and very opportune in meeting "a prevailing error" of "the present day," are the observations in the early part of this discourse; but they do not belong to the word in the text, as its true "exegesis."

The word "mystery" is often understood as something hidden from us, and which we are not to seek to know. It is most important, therefore, to remember that this is the reverse of the Scripture sense, which is either something that was kept secret, and is now "made manifest," or something of an emblem, whose signification is explained to all disciples. Many parts, indeed, of the Gospel scheme are but imperfectly revealed; but St. Paul calls any doctrine a mystery, not so far as it is hidden, but, on the contrary, so far as it is revealed. "This is a great mystery, but I mean concerning Christ and His Church." Marriage (that is) is a mystery, not in itself, but when regarded as an emblem of the union of Christ and His Church. So, in the Revelations (xvii. 5), “Mystery, Babylon the great," &c., this female figure is an emblem. So, in our Communion Service, "we who have duly received these holy mysteries"-the word "receive" would make it clear, if any one could otherwise have doubted, that the "mysteries" are the bread and wine, regarded as symbols or emblems, having a moral meaning hidden beneath the material substance.

The ancient Pagans, especially the Greeks, had mysteries, and these certainly were always secret; but all Greeks, without distinction of rank or education, nay, perhaps even slaves, might be initiated (uveîobai). Such was the case, for instance, in the Eleusinian mysteries. It is the remark of Josephus, that "the principal doctrines of each nation's religion were made known, among the heathen, only to a chosen few, but among the Jews to the people no less than to the priests.' Christianity, throwing down the "middle wall of partition," and "making of twain, one," throws open the portals of Truth to and "initiates" (uveî) all. The faith in which they had been instructed is, therefore, essentially that which candidates for the ministry, as primarily thought of, were to “hold in a pure conscience.' These remarks apply equally to other places in which the word "mystery" (in the singular) is used in connection with the subject-matter of the Christian religion,

of which one other instance is, "Great is the mystery of godliness." Eye had not seen, nor ear heard, nor had it entered into the heart of man to conceive, the things which God hath revealed to us by His Spirit." Of high necessity at all times, but peculiarly so in this day, when evangelical truth is as extensively listened to as we rejoice to know it is taught, is the warning note contained in this sentence of the Sermon before us:-"There may be familiarity with Christian truth, orthodoxy of creed, clearness in the enunciation of the Gospel mystery, zeal in the maintenance of the truth, and skill in contending against error, where, nevertheless, we look in vain for the correspondence between the profession of the lip and the language of the daily life."

"The present state as one of obscure vision and imperfect attainment, the future as one of clear and ample intelligence," is the subject opened to the preacher by St. Paul's words, "For now we see through a glass, darkly," &c. (1 Cor. xiii. 12); and leads him to inquire, "What are those things concerning which we see but darkly and know but in part; and what are the lessons to be derived from the fact, that hereafter we shall be delivered from this state of imperfection?" The limited character of our knowledge is seen in natural things; with regard to the dealings of God in providence, and His dispensations in grace; as respects Christian doctrine, in many of its more abstruse points; and with regard to the eternal state of believers. Humility, perseverance in the faith of the Gospel, and prayer, are the lessons taught by the prospect of complete knowledge hereafter. "The promises" as "an incentive to holiness" are rightly considered in the "special" point of view to which the passage 2 Cor. vii. 1, directs the thoughts; "these," and "not the general array of promises contained in the Scripture." The writer dwells particularly on these, as well as upon the value of "promise" generally, as being the "life of hope." He raises up, however, a merely imaginary difficulty out of the words, "Let us cleanse ourselves," &c. There is none in the doctrine, and scarcely in the form, to those who are conversant with the language of Scripture, which boldly calls us to do that which must be done in us, and for the attainment of which our own efforts must co-operate.

Some valuable remarks occur upon the "Revelation by the Spirit" of Gospel truths to the minds of St. Paul and "his companions in office" (1 Cor. xi. 10), as a privilege bestowed not on them "exclusively," but "common to every faithful disciple in the school of Christ." The privileges inherited by the Jews were indeed noble; still nobler those of the Christian, especially as seen in the truths disclosed in the Gospel,

the revelation of the latter being conveyed in a twofold manner. The facts revealed the doctrines; and the Holy Ghost brought to pass those events on which the doctrines depend.

"But there is a far deeper meaning in the expression, 'God hath revealed them unto us by His Spirit.' The apostle is clearly speaking, in the text, of a revelation which human wisdom, apart from Divine teaching, can never attain. . . . . It is addressed to the heart and to the conscience. Nor let this be deemed a mystic interpretation, out of harmony with the simplicity of the Gospel. No reasoning howsoever conclusive, no eloquence howsoever persuasive, no demonstration howsoever clear, will avail to convert the soul, independent of the quickening power of God the Holy Ghost. We may employ reasoning, as did the apostles; we may address ourselves to the judgment, the imagination, the affections; but there is a revelation by the Spirit, irrespective of which all human means are powerless and vain. It is not enough to have definite notions of Scripture truth, and to be familiar with every fact and doctrine of the Christian scheme. All this may be without any revelation from the Spirit. All this knowledge may be intellectual merely, and inoperative as regards the daily conduct and conversation. The revelation by the Spirit will ever be accompanied by a vital power, which will discover itself in the life unto righteousness."

One of the most valuable of the Sermons before us is that on the words, "If any man have not the Spirit of Christ, he is none of His." We should have preferred, to the title "The test of discipleship to Christ," some form which would have embodied the distinguishing thought contained in the words, which is that of "belonging to" Christ, being "His own." The word "discipleship" introduces a different, and somewhat lower, idea. "The mind" [or "disposition"]" of Christ, the test of being His," if not too long, had perhaps been preferable. This "mind" is well delineated in some of its more prominent features:

"Now, there was in the mind of Christ, I notice first, an utter aversion to sin. . . . . He viewed it in its true light, of open opposition to the government of God, and of deadly hostility to the peace and happiness of man. And we may say of all His true disciples, they have come to view sin in the same aspect."

Is it any wonder that believers in Christ, who have come to view with a comprehensive glance the real nature of sin, its opposition to all that is sacred in the character of God, and all that contributes to the happiness of creation, should regard sin with aversion? so much so, that this feeling may be taken as a test of discipleship, an element of that moral assimilation to Jesus, concerning whcih it is written, "Now, if any man have not the Spirit of Christ, he is none of His."

After naming separation from the world, the Bishop says: