Deuteronomy 9:4-6

“After the LORD your God has driven them out before you, do not say to yourself, “The LORD has brought me here to take possession of this land because of my righteousness.” No, it is on account of the wickedness of these nations that the LORD is going to drive them out before you. It is not because of your righteousness or your integrity that you are going in to take possession of their land; but on account of the wickedness of these nations, the LORD your God will drive them out before you, to accomplish what he swore to your fathers, to Abraham, Isaac and Jacob. Understand, then, that it is not because of your righteousness that the LORD your God is giving you this good land to possess, for you are a stiff-necked people.”

Man is a dependent creature;

he has nothing of his own but sin;

he can do nothing but sin;

he can control no event whatever;

he is altogether in the hands of God, who supports him in life, and accomplishes both in him and by him his own sovereign will and pleasure. Yet he boasts in his wisdom, though “he is born like a wild donkey’s colt;” and strength, though he is “crushed before the moth!” Nay, so extraordinary is his blindness, that he arrogates righteousness to himself, though he is so corrupt, that he has “not so much as one imagination of the thoughts of his heart which is not evil continually.”

If there ever were a people that might be expected to be free from self-satisfied thoughts, it must be the Israelites who were brought out of Egypt; for no people ever had such opportunities of discovering the evil of their hearts as they had. No people ever received such signal mercies, as they; nor did any ever manifest such perverseness of mind, as they. Yet Moses judged it necessary to caution even them, not to ascribe to any merits of their own the interpositions of God in their behalf, but to trace them to their proper source. the determination of God to display in and by them his own glorious perfections.

The words which I have read to you, will furnish me with a fit occasion to show,

I. How prone we are to self-satisfied thoughts.

There are many things which men would not utter with their lips, which yet they will “speak in their hearts.” “The fool has said in his heart, There is no God.” But no rational man would be such a fool as to say it with his lips. So, one can scarcely conceive any man absurd enough to impute in express terms to himself, his successes, either in temporal or spiritual matters; yet, “in the spirit of our minds,” we are prone to do it in reference to both.

1. We are prone to be self-satisfied in reference to temporal matters.

In the event of our succeeding in trade, in husbandry, in war, how apt are we to ascribe to ourselves what really has proceeded from God alone. We may have shown wisdom in our use of means; but who has rendered those means effectual? Can the merchant command the seas, or the gardener the clouds, or the warrior the outcome of wars? Yet we take the glory to ourselves, as if we had reaped nothing but the fruits, the necessary fruits, of our own superior skill.

Now what would we have thought of the disciples, if, when they had “toiled all the night in fishing, and had caught nothing,” and afterwards, in obedience to their Lord’s directions, had “launched out into the deep again, and taken at one draught so many fishes that both their ships began to sink”. What, I say, would we have thought of them, if they had ascribed this success to their own wisdom and skill, Luke 5:4-7 and again John 21:3-6. Yet this is the very thing which we do, in reference to our successes in any matter, “we sacrifice to our own net, and burn incense unto our own dragnet, Habakkuk 1:16.”

2. We are prone to be self-satisfied in reference to our spiritual matters.

In relation to things of a spiritual nature, we should suppose that no man would think of indulging this propensity; because in the natural man there is not so much as one holy desire. But, strange as it may seem, we are more tenacious of our supposed self-sufficiency in reference to these things than to any others. There is not one who does not hope to conciliate the divine favor by something that he shall do; and that does not imagine himself capable of doing it by his own inherent strength and goodness, whenever he shall be pleased to undertake the work.

To self-righteousness, in particular, men cleave with an obstinacy that nothing but Omnipotence can overcome! This was the real cause of the rejection of the Jews, that they would persist in laboring to establish a righteousness of their own by the works of the Law, when they should have embraced the righteousness which is from God by faith, Romans 9:31-32. And this is the principle which we have to combat in all our ministrations, and which is the very last that yields to the Gospel of Christ.

Men think to get to Heaven by their own righteousness; and hope, like the Israelites in Canaan, to make the very mercy of God himself a pedestal for their own fame. “Stiff-necked” as Israel were, they would arrogate to themselves this glory; and vile as we are, we fondly cherish this vain conceit. To renounce wholly our own righteousness, and to submit cordially to the righteousness of Christ—is the last sacrifice we can be brought to make. Yet it is the crown and glory of converting grace.

That I may, as God shall enable me, beat down all self-satisfied conceits, I will proceed to show,

II. How erroneous they are.

To the self-righteous Israelites, Moses said, “It is not because of your righteousness or your integrity that you are going in to take possession of their land; but on account of the wickedness of these nations, the LORD your God will drive them out before you, to accomplish what he swore to your fathers, to Abraham, Isaac and Jacob. Understand, then, that it is not because of your righteousness that the LORD your God is giving you this good land to possess, for you are a stiff-necked people.”

Now here Moses has informed us what it is that God consults in all his dispensations, even the glory of his own attributes and perfections:

1. Of his justice and holiness.

God determined to show his indignation against sin; and therefore, when the iniquity of the Canaanites was full, and they were ripe for vengeance—he drove them forth from their land, and utterly destroyed them. The Israelites he used merely as his instruments, whom he had raised up to fulfill his will; and in them he made known his power to execute what his justice had decreed.

Look now at the redemption which he has given to us, and you shall find it altogether ordained to display the very same perfections of the Deity.

Look at the atonement made for sin; go to Calvary, and behold the Lamb of God expiating, by his own blood, the guilt of a ruined world! There read the holiness of God, in his hatred of sin, and his justice in punishing it.

Or go to the Gospel, which proclaims this deliverance; and declares, that none shall ever be saved who do not plead this atonement as their only hope; and none shall ever perish who truly and sincerely rely upon it.

Go, follow the self-complacent Pharisee to the regions of misery, or the believing penitent to the realms of bliss, and you shall see in both an equal display of these very perfections. In the one, the punishment of sin in his own person; in the other, the reward of righteousness, wrought out for him by our Lord Jesus Christ.

2. Of his faithfulness and truth.

To Abraham, God had promised the possession of the land of Canaan; yet not to Abraham personally, but in his descendants. The fulfillment of this promise was delayed four hundred and thirty years; but it was not forgotten. When the time for its accomplishment was fully come, it was fulfilled; and in fulfilling it, God showed himself faithful to his promises.

If any one of us should ever arrive at the heavenly Canaan, it will be in consequence of the covenant made with Christ; wherein the Father stipulated, that “if his Son would make his soul an offering for sin, he should see a seed who should prolong their days, and the pleasure of the Lord should prosper in his hands, Isaiah 53:10.”

Whence is it that any one of us is led to Christ?

Whence is it that we are carried in safety through this dreary wilderness, and brought at last to the possession of the heavenly land?

Was it for our righteousness that we were chosen?

No, “God loved us simply because he would love us, Deuteronomy 7:7-8.”

Was it for our righteousness that we were preserved?

No, we were “a stiff-necked people” from first to last.

Was it for our righteousness that we were crowned with ultimate success?

No, “Not by works of righteousness which we have done, but according to his mercy he saved us! Titus 3:4.” “According to the good pleasure of his own will, to the praise of the glory of his own grace, Ephesians 1:4-6.”

It is worthy of observation, that no less than three times in the short space of our text does God declare that his people were not thus favored on account of their own righteousness; and among all the glorified ones in Heaven, there will not be found so much as one, who does not ascribe his salvation altogether to God and to the Lamb; that is, to the electing love of the Father, and to the redeeming love of Christ, and to the regenerating love of the Spirit.

In order still more forcibly to counteract self-righteous thoughts, I proceed yet further to show,

III. The importance of utterly discarding self-righteous thoughts from our own minds.

Observe the energy with which this hateful propensity is assailed, “Understand, then, that it is not because of your righteousness that the LORD your God is giving you this good land to possess, for you are a stiff-necked people.” How much more, then, may I say this to you, in reference to the heavenly land! “Understand it,” then, and consider it well; for to dream of any righteousness of your own, is to be:

1. Guilty of the grossest injustice.

Did the self-applauding Israelites rob God of his glory? How much more do you!

What becomes of all his stupendous love, in giving his only Son to die for you?

What becomes of his sovereign grace, in choosing you at first, and in giving his Son to die for you?

What becomes of all of:

his mercy in pardoning you,

his power in sanctifying you,

his faithfulness in preserving you to the end?

By this one act of self-righteousness you rob God of it all!

You take the crown from the Savior’s head, to put it on your own!

What construction would you put on similar conduct shown towards yourselves? If you had taken the most helpless and worthless of the human race from the street, and had with vast cost and trouble educated him for your heir, and had actually made over to him all that you possess; would you think he offered you no indignity, if he denied his obligations to your unmerited love, and ascribed all the glory of his exaltation to his own superior merit, which left you no option, but claimed it all at your hands?

How base, then, must you be, if you so requite the love of Almighty God! Know, that:

“His is the kingdom,” to which you have been called;

“His is the power,” by which you have been saved and kept;

and “His must be the glory” forever and ever.

2. Guilty of the extreme folly.

What can provoke God, if this arrogance does not? Or, what can you expect, but that, as the recompense of your conceit and arrogance, he should say to you,

‘Go on without my help.

You have done thus much for yourselves—carry on now the good work within you.

You have overcome Satan—overcome him still.

You have merited my favor—continue still to merit it.

You have paid a price for Heaven—complete your purchase.

Bring with you your works to my judgment-seat—and I will deal with you according to them.’

Ah, Beloved! what would become of us, if God were thus to give us up to our proud delusions, and our vain conceits? It would soon appear what we are, and what measure of sufficiency we possess for anything that is good. If, then, you would not provoke God to give you up altogether to yourselves, discard from your minds these “lofty imaginations, and let every thought of your hearts be brought into captivity to the obedience of Christ!”

Having thus directed my attention, throughout the whole subject, to the self-sufficient, I will conclude with an address to:

1. The desponding sinner.

You are ready to say, God will not have mercy upon me, because I have no righteousness whereby to recommend myself to him. But you need none for this end. It was not the righteous, but sinners, whom he came to save.

You are to go to Christ:

guilty, that you may be forgiven;

vile, that you may be made holy; and

weak, that his strength may be perfected in your weakness.

“Understand” this; and your conscious unworthiness, so far from appearing any longer a bar to your acceptance with him, will be a motive for coming to him, and an encouragement to trust in him; for “where sin has abounded, there you have reason to hope that his grace shall much more abound.”

2. The joyful saint.

Let not the freedom of God’s grace ever prove a snare to you. Though God will never save you for your righteousness, he will never save you if you continue to live in an unrighteous state. Though he requires no righteousness of yours as the ground of your acceptance with him, he requires the utmost attainments in righteousness as your fitness for Heaven; yes, and as the means whereby he may be glorified. Take heed, therefore, that you “understand” this; for “without holiness no man shall see the Lord.”

At the same time, you must cultivate a spirit directly opposite to that of the self-applauding Pharisee—a spirit of humiliation and self-abasement before God. This was the state of mind which he required of those whom he conducted into Canaan; and this is the spirit which he expects to find in us. Hear his own words to them, and to us in them, “You shall know that I am the Lord, when I shall bring you into the land of Israel, into the country for the which I lifted up my hand to give it to your fathers. And there shall you remember your ways, and all your doings wherein you have been defiled. And you shall loath yourselves in your own heart for all the evils that you have committed. And you shall know that I am the Lord, when I have wrought with you for my name’s sake, not according to your wicked ways, nor according to your corrupt dealings, O house of Israel, says the Lord God! Ezekiel 20:42-44; Ezekiel 36:22; Ezekiel 36:32.”

Here, I say, you see the spirit that befits you. To your last hour, and in your highest attainments, be abased, and let God be glorified as “all in all!”

Charles Simeon (1759-1836)

Deuteronomy 8:2-3

“Remember how the LORD your God led you all the way in the desert these forty years, to humble you and to test you in order to know what was in your heart, whether or not you would keep his commands. He humbled you, causing you to hunger and then feeding you with manna, which neither you nor your fathers had known, to teach you that man does not live on bread alone but on every word that comes from the mouth of the LORD.”

Among the various things which distinguish man from the brute creation, is that faculty which he possesses of grasping within his mind things past and future; and of deriving both from the one and the other the most powerful incentives to action. The consideration of things future is that which operates most upon the bulk of mankind; but men of thoughtful and comprehensive minds derive the most important lessons of wisdom from reflecting on the past; and it is this retrospective view of things which distinguishes one man from another, almost as much as a prospective view of them does an adult person from a child.

Hence Moses was peculiarly solicitous to draw the attention of the Israelites to all those wonderful events which had taken place, from the period when he was first commissioned to effect their deliverance from Egypt, to that hour when they were about to enter into the promised land; and truly there never was such an eventful period from the foundation of the world, nor one so replete with instruction as that.

Two things in particular we notice in the words before us:

I. The diversified dealings of God with his people.

In the dealings of God with the Jews, we see a mixture of mercy and of judgment. His mercies to them were such as never were given to any other people. His interpositions by ten successive plagues in order to effect their deliverance from Egypt, their passage through the sea, their preservation from “serpents and scorpions in that great and terrible wilderness, verse 15;” their miraculous supplies of manna from the clouds, and of “water from the rock of flint;” the preservation of “their garments and of their shoes, verse 4 with Deuteronomy 29:5, from waxing old during the space of forty years,” and of “their feet also from swelling,” notwithstanding the long journeys which at different times they were obliged to travel, Numbers 9:21 with 10:33; these, with innumerable other mercies not specified in the text, distinguished that people above every nation under Heaven.

But at the same time God saw fit occasionally to let them feel the difficulties with which they were encompassed. He allowed them on some occasions to be tried both with hunger and thirst; and inflicted heavy chastisements upon them for their multiplied transgressions.

Now in this we have a looking-glass wherein to see the dealings of God with his people in all ages:

1. His mercies to every one of us have been innumerable.

At our very first formation in the womb, the power and goodness of God towards us were exercised in imparting to us all our faculties both of body and mind. We have been preserved by him from innumerable dangers, both seen and unseen. In our national, domestic, and individual capacity—we have been highly privileged. And though the interference of God on our behalf has not been so visible as that which was given to the Jews, it has not been at all less real. Our supplies of food, of clothing, and of health, have been as much owing to the care of his providence, as if they had been given to us by miraculous interpositions.

The benefits of Scripture revelation too which we have enjoyed, have marked his special favor to our souls. In this respect we have been as much elevated above the heathen world as the Jews themselves were; or rather, still more elevated, in proportion to the clearer light which shines on us in the New Testament; which, in comparison with theirs, is as the meridian light to the early dawn.

But what shall we say of those who have tasted of redeeming love, and experienced the transforming efficacy of the Gospel of Christ? What tongue can declare the mercies given to them? Yet,

2. We have also been partakers of his judgments.

All of us have found this to be a chequered scene:

Some have been tried in one way, and others in another.

Some have been tried for a longer, and others for a shorter period.

Some have been tried in mind; some in body.

Some have been tried in estate; some in relations.

Even those who have been most favored in this respect, have found abundant reason to acknowledge that “this is not our rest.” To the young and inexperienced, the world appears a garden abounding with delights; but on a fuller acquaintance with it we find, that its roses have their thorns; and even its choicest delicacies often prove occasions of the sorest pain. “Man is born to trouble, as the sparks fly upward!”

As, from our general notions of God’s goodness, we might have expected that his dealings with his people would have been different from what we find them to be, let us inquire into,

II. His end and design in them.

The reasons here assigned for his dispensations towards the Jews, will afford us a clue for discovering his intentions towards ourselves. He diversifies his dispensations towards us:

1. To humble us.

Were our mercies altogether unmixed, we would know nothing of the effect of judgments on the rebellious will of man; and if there were no intermission of adversity, we would be strangers to the effect of prosperity upon the carnal heart. But by the variety of states which we pass through, we are led to see the total depravity of our nature; since we can be in no state whatever, wherein the mind does not show itself alienated from God, and averse to bear his yoke.

We are apt to think that a change of circumstances would produce in us a change of conduct. But, as a person in a fever finds no posture easy, nor any food pleasant to his taste—so we, through the corruption of our hearts, find all situations alike unproductive of a permanent change in our dispositions towards God. “We are bent to backslide from him, even as a broken bow;” and every change of situation only serves to establish that melancholy truth, that “the heart is deceitful above all things, and desperately wicked!” To convince us of our depravity, is the first work of God upon the soul, John 16:8, and the first object of all his dispensations.”

2. To test us.

It is easy to obey God at some times and in some respects, in comparison with what it is at other times and in other respects. God therefore puts us into a variety of situations, to test whether we will make him the supreme object of our regard in all.

At some times he gives health, and affluence, and honor, to see whether we will allow these things to draw away our hearts from him, or whether we will improve them all for him.

At other times he lays affliction upon our loins, to see whether we will retain our love to him, and bless him as well when he takes away as when he gives.

At some times he permits us to be sorely tempted by Satan, and by the corrupt propensities of our own hearts, to test whether we will prefer the maintenance of a good conscience to any of the gratifications of sense.

At other times he permits persecution to rage against us, that it may appear whether we will sacrifice our interests, and life itself, for him.

In fact, every change of circumstance is sent by him, precisely as the command respecting the sacrificing of Isaac was sent to Abraham; by that command “God tested him;” and by every circumstance of life he tests us, to “prove whether we will obey his commandments or no.”

3. To instruct us.

We are apt to imagine that the happiness of man is greatly dependent upon earthly prosperity; and that the loss of temporal comforts is an irreparable evil. But God would teach us, that this is altogether a mistake. By loading us with all that this world can give, he shows us how insufficient earthly things are to make us happy; and, by reducing us to a state of poverty, or pain, or trouble of any kind, he leads us to himself, and then shows us how happy he can make us, though under circumstances the most painful to flesh and blood.

This is a great and valuable lesson—most honorable to him, and most beneficial to us. It elevates us completely above this lower world; and, in proportion as it is learned, enables us to live on God alone.

When Satan tempted our Lord to distrust his heavenly Father’s care, and to “command the stones to be made bread,” our Lord reminded him of the lesson which was here recorded for the good of the Church; namely, that it was the blessing of God upon bread, and not the bread itself, that could do us good; and that His blessing would as easily produce the effect without means, as with them. Thus he teaches us that, in having God, we have all; and that, without him, we have nothing.

4. To do us good at our latter end, verse 16.

If our state were never diversified, we should have but one set of graces called forth into action; but, by experiencing alterations and reverses, we are led to exercise every kind of grace; and by this means we grow in every part, just as the members of the body grow, when all are duly exercised, Colossians 2:19; 1 Peter 2:2.

Moreover, according to the measure which we attain of the stature of Christ, will be the recompense of our reward. Every grace we exercise, whether active or passive, will be noted in the book of God’s remembrance, and “be found to our praise, and honor, and glory, at the appearing of Jesus Christ, 1 Peter 1:7.” The one as well as the other, though but weak and defective in itself, is “working out for us an exceeding and eternal weight of glory.”

APPLICATION.

1. Let every one of us trace the dealings of God with us.

We could not read a more instructive history, than that of the Lord’s dealings with us from our earliest infancy to the present moment. If it were recorded with the minuteness and fidelity that the history of the Jews has been, we should see, that as face answers to face in a looking-glass, so does our experience to theirs. We are apt to wonder at their wickedness; but we would cease to wonder at them, if we were thoroughly acquainted with ourselves. Our wonder would rather be at the patience and forbearance, the mercy and the kindness—of our God.

Earnestly then would we recommend to every one to apply to himself the injunction in our text, “You shall remember all the way which the Lord your God has led you these forty years in the wilderness;” and we may rest assured that such habits of reflection will bring their own reward along with them, Psalm 107:43.

2. Let our experience of his past kindness, lead us to confide in him in the future.

The way in which the Israelites were led was circuitous and dreary; yet we are told that God “led them by the right way.” It may be that our way also has been such as has excited many murmurs, and great discouragement; but, if we have considered it to any good purpose, we shall acknowledge it to have been on the whole more profitable for us, than any that we should have chosen for ourselves. Perhaps we shall see cause to bless our God for some of our heaviest trials, more than for any of those things which administered to our pleasure.

Convinced then by our past experience, we should be willing to leave matters to the disposal of our God; and to submit to any trials which he sends for the promotion of our eternal welfare. Our only solicitude should be to make a due improvement of his dispensations; and if only we may be humbled, instructed, sanctified, and holier by them, we should cordially and continually say, “Let God do what seems good to him.”

Charles Simeon (1759-1836)

Deuteronomy 7:6-10

“For you are a people holy to the LORD your God. The LORD your God has chosen you out of all the peoples on the face of the earth to be his people, his treasured possession. The LORD did not set his affection on you and choose you because you were more numerous than other peoples, for you were the fewest of all peoples. But it was because the LORD loved you and kept the oath he swore to your forefathers that he brought you out with a mighty hand and redeemed you from the land of slavery, from the power of Pharaoh king of Egypt. Know therefore that the LORD your God is God; he is the faithful God, keeping his covenant of love to a thousand generations of those who love him and keep his commands. But those who hate him he will repay to their face by destruction; he will not be slow to repay to their face those who hate him.”

There is in man a strange reluctance to contemplate the sovereignty of God; but, if duly improved, there is no subject more comforting to the soul, or more calculated to promote practical godliness. It is this on which Moses insists, in order to deter the Israelites from connections with the heathen, and to induce them to maintain inviolable the commandments of their God.

With similar views we would draw your attention to,

I. The privilege of God’s people.

The Jews were “a special people unto the Lord their God”.

They had been:

redeemed from a most oppressive bondage,

instructed by the voice of revelation,

supported by bread from Heaven,

brought into the nearest relation to the Deity,

and honored with access to him in ordinances of divine appointment.

In these, and many other respects, they were distinguished above all other people upon earth, Deuteronomy 4:7-8; Deuteronomy 33:29.

Such is also the privilege of all true believers.

They have been:

rescued from the tyranny of sin and Satan, 2 Timothy 2:25-26,

taught by the word and Spirit of God, John 6:45,

furnished with daily supplies of grace, John 1:16,

made sons and daughters of the Lord Almighty, 2 Corinthians 6:18,

and admitted into the most intimate communion with their God, 1 John 1:3.

Nor were the Jews so much exalted above the heathen world, as true believers are above all others, even the professed followers of Christ, Mark 3:34-35; Matthew 19:28.

It will be a profitable subject of meditation, if we inquire into,

II. The source of that privilege.

The Jews owed all their blessings to the distinguishing grace of God.

They were not chosen for their numbers, or for their goodness; for “they were the fewest” and most stiff-necked “of all people.” God’s love to them had its origin within his own bosom, “he loved them, because he would love them;” and in due season he testified that love to them, because he had voluntarily engaged to do so.

Just so, every true Christian owes all their blessings to the distinguishing grace of God.

God, in choosing us to salvation, has not respect to any goodness in us, whether past, present, or future.

Not to past; for all of us, not excepting even the Apostles themselves, have been inconceivably vile, Titus 3:3; Ephesians 2:3.

Not to present; for many of us, like Paul and the three thousand, were in the very midst of our sinful career, when God plucked us as brands from the burning! Acts 2:13; Acts 9:1.

Not future; for we never would have had anything good in us, if it had not been given us by God, 1 Corinthians 4:7.

It is evident that the grace he has given us, can never be the ground and reason of his bestowing that grace upon us. He has “chosen us that we might be holy;” but not because we were so, or because he foresaw we would become holy, Ephesians 1:4; John 15:16.

No reason can be assigned for his choosing us rather than others, except that assigned by our Lord himself, “Even so, Father, for so it seemed good in your sight, Matthew 11:26.” Nor has he preserved us in a holy life, on account of our own stability (for we are all bent to backslide from him Hosea 11:7), but on account of the covenant he has made with us in Christ, Psalm 89:29-35, wherein he has engaged to preserve us unto his heavenly kingdom. In the whole of his conduct towards us, he has acted according to “his eternal purpose and grace! Romans 11:5; 2 Timothy 1:9.”

That we may not abuse so great a privilege, let us consider,

III. The improvement to be made of it.

We should attentively consider the character of God:

1. God is sovereign in the exercise of his mercy.

His grace is his own, and he may dispose of it as he will, Matthew 20:15. If he had consigned us all over to perdition as he did the fallen angels—he would have been just. We therefore can have no claim upon him for any share in his mercy. Whether he makes us vessels of honor or of dishonor, we have no more ground of pride or murmuring, than the clay has, which is fashioned according to the potter’s will, Romans 9:18-21.

Whether we will receive it or not, he is a Sovereign, that dispenses mercy according to his own will, Ephesians 1:11. If there is any difference between one and another, that difference results, not from any power or goodness in us, but from God’s free and sovereign grace, Romans 9:16; Romans 9:18.

2. God is faithful in the observance of his promises.

Those who have really a saving interest in the promises, are universally distinguished by this mark, “They love God, and keep his commandments.” To these God will most assuredly approve himself “faithful.” His “covenant” is ordered in all things, and he will inviolably “keep” it. What Joshua said to the whole Jewish nation, may be yet more extensively applied to all true believers, “No promise ever has failed them, or ever shall! Joshua 23:14.”

3. God is dreadful in the execution of his threatenings.

Those who do not love him, and keep his commandments, he considers as “hating him;” and he will surely “repay them to their face!” Their proud rebellious conduct shall be recompensed on their own heads, Deuteronomy 32:35; Deuteronomy 29:20 and Ezekiel 24:14. And though now they seem as if they defied his majesty, they shall find to their cost that his patience has an end, and that, however merciful he is—he will by no means clear the guilty, Exodus 34:7.

Having fully considered this character of God, we should have a deep and an abiding persuasion of it wrought in our hearts.

We should know it,

1. For the quickening of our diligence.

Nothing will ever more strongly operate on our minds than the consideration of our obligations to God as the sovereign author of all our good desires, and the faithful preserver of them in our souls. This is the very improvement which Moses himself makes of the truths contained in the text, verse 11; and an inspired Apostle declares, that the dedication of ourselves to God is the very end, for which God himself has distinguished us by his sovereign grace, 1 Peter 2:9. Let us then be ever saying, “What shall I render unto the Lord?” and let us devote ourselves to him in body, soul, and spirit.

2. For the quieting of our fears.

The two principal sources of disquietude to the soul are:

a sense of our unworthiness to receive God’s mercies;

a sense of our insufficiency to do his will.

Now both of these are entirely removed by a view of God’s character as exhibited in the text. As he is a sovereign, he may bestow his grace, as he often has done, on the most unworthy; he is most glorified by bestowing it on these very people. And, as he is faithful, he may be safely trusted to accomplish his own promises, in his own time and way. Our weakness is no obstacle to him; it shall rather be an occasion of manifesting the perfection of his strength. Let us then commit ourselves into his hands; and every perfection he possesses shall be glorified in our salvation.

Charles Simeon (1759-1836)

Deuteronomy 6:10-12

“When the LORD your God brings you into the land he swore to your fathers, to Abraham, Isaac and Jacob, to give you—a land with large, flourishing cities you did not build, houses filled with all kinds of good things you did not provide, wells you did not dig, and vineyards and olive groves you did not plant—then when you eat and are satisfied, be careful that you do not forget the LORD, who brought you out of Egypt, out of the land of slavery.”

We cannot but notice in this passage the confidence with which Moses assured the Israelites respecting their ultimate success in reference to their occupation of the land of Canaan. They had not yet passed over Jordan; yet does he speak to them as if they were in full possession of the land; so certain was it that God would fulfill to them all the promises which he had made unto their fathers.

At the same time, we cannot but be struck with the intimation which is here given of man’s proneness to ingratitude, and of the tendency of prosperity to deaden all the finer feelings of the soul. The caution which he gives them will lead me to set before you,

I. The natural ingratitude of man.

This will be found uniformly operating:

1. In relation to all his temporal concerns.

We are struck with the peculiar goodness of God to Israel, in putting them into possession of so many blessings, for which they had never labored. But, in truth, this was only an example of what God has done for man from the beginning of the world. Adam, when formed in Paradise, found every comfort prepared to his hand. And thus it is with every child that is born into the world. Everything, according to his situation in life, is provided for his accommodation; and he has the full benefit of the labors of others, to which, of course, he has never contributed in the smallest particular.

And through the whole of our lives we enjoy the same advantages; God having so ordained, that every man, in seeking his own welfare, shall contribute to the welfare of those around him. One man “builds houses;” another “fills them with good things;” another “digs wells;” another plants trees of different descriptions; and all, in following their respective occupations, provide accommodations for others, which it would have been impossible for them ever to have enjoyed, but for this ordination of God, who has made private interest the means of advancing the public welfare. The only difference between the Israelites and us, in this respect, is, that what they gained by a bloody extermination of the inhabitants—we enjoy in a sweet and peaceful participation with the lawful owners.

Now, of course, it may well be expected that we should trace all these blessings to their proper source, and be filled with thankfulness to God, as the author and giver of them all! But the evil against which the Israelites were cautioned, is realized among us to a great extent; we rest in the gift, and forget the Giver. In as far as we have anything to do in providing these things for ourselves, we run into the very same error against which they were cautioned; ascribing the attainment of them to our own skill or prowess, instead of regarding them altogether as the gift of God, Deuteronomy 8:17-18. In this we do not merely resemble the beasts, but actually degrade ourselves below them; for “the ox knows his owner, and the donkey his master’s crib; while we neither know, nor consider,” nor regard, our adorable Benefactor! Isaiah 1:2-3 with Jeremiah 2:32.

2. In relation even to the concerns of his soul.

The deliverance of Israel from Egypt was typical of our deliverance from a far more sever bondage. But is it possible that we should ever be unmindful of that? Suppose it possible for man’s ingratitude to extend to all that Israel experienced in Egypt, in the wilderness, and in Canaan; is it possible that his depravity should be so great as to render him forgetful of all the blessings of redemption? Can it be that man should forget what his incarnate God has done for him, in relinquishing all the glory of Heaven, and assuming our fallen nature, and bearing our sins in his own body on the tree, that he might deliver us from the bondage of corruption, and bring us to the everlasting possession of a heavenly inheritance? Yes; it is not only possible, but certain, that men are as unmindful of this as they are of their obligations for temporal blessings; yes, it is a fact, that many are far more thankful for their temporal mercies, than for this, which infinitely exceeds them all!

And to what shall we compare their guilt in this respect? It has been seen that their ingratitude for temporal blessings reduces them below the beasts; and I am not sure that their ingratitude for spiritual benefits does not reduce them below the fallen angels themselves; for, whatever the guilt of those unhappy spirits may be, this we know at least, that they have never poured contempt on One who had assumed their nature, and borne their iniquities, to deliver them!

This is a depravity peculiar to man; and this is a depravity that has pervaded every man. And to what an awful extent it has prevailed in all of us, let the conscience of every one among us bear witness. The character of us all is but too justly depicted in these words, “When they knew God, they glorified him not as God, neither were thankful, Romans 1:21.”

This increases, rather than diminishes, through the abundance of his mercies; as will be seen, while we point out,

II. The general effect of prosperity upon mankind.

The proper intent of God’s mercies is, to fill us with humility and thankfulness before him; but, through the corruption of our nature:

1. Prosperity inflates those with pride, whom it should humble.

This was its sad effect on Israel; who, as the prophet complains, “sacrificed to their own net, and burned incense to their own dragnet, Habakkuk 1:16.” And if we examine the general effect of prosperity among ourselves, we shall find, that success in business, and acquisition of honor, and elevation in society, are for the most part the fruitful parents of pride and arrogance and self-conceit.

See how the purse-proud tradesman swells by reason of his wealth, as though he had been the author of his own success. Compare Deuteronomy 8:17-18 with 1 Timothy 6:17; and how all his former servility is turned into a proudness of his own dignity, and a magisterial oppression of those below him. Perhaps there exists not on earth, a stricter parallel between the Jews and us, than in the case of those who are elected Fellows in any of the Colleges of our Universities. Let the text be read in that view, and there will be found in it much profitable instruction to people so circumstanced. Yes, in truth, that saying is too often realized in every rank of the community, “Jeshurun waxed fat, and kicked! Deuteronomy 32:15; Deuteronomy 32:18.”

But can this ever be the effect of spiritual advancement? Of real piety it cannot; but of what assumes the shape of real piety, it may. Professors of religion, when they have acquired somewhat of a clearer knowledge of divine truth, are very apt to be puffed up with it, and to “become, in their own conceit, wiser than their teachers.” Hence it is that so many set up for “teachers, while yet they understand not what they say, nor whereof they affirm;” and many, because they have some faint conception of what is spiritual, pour contempt on others as altogether carnal. To all such conceited professors I would say, “Be not high-minded, but fear;” “let him who thinks he stands, take heed lest he fall!”

2. Prosperity lulls into security, those whom it should quicken.

The effect of affluence, especially of that which has been acquired by labor, is, to diminish the industry that has obtained it, and to reduce its possessor to the state of the rich fool in the Gospel, “Soul, you have much goods laid up for many years; eat, drink, and be merry! Luke 12:16-21.”

Indeed, ease is looked upon as the reward of industry; and the prospect of ease is man’s greatest incentive to diligence. But success, instead of weakening, should rather operate to augment our efforts for further success; not from a covetous desire of advancement, but from a desire to enlarge our means of doing good. Wealth, with all its attendant influence, should be regarded as a talent, not to be hidden in a napkin, but to be improved for God.

And what should be the effect of increased views of divine truth, and of augmented confidence in God? Should not these things quicken us, and every communication of grace to our souls, stimulate us to activity in the service of the Lord? I say, then, let none of you, because of your prosperity, be “settled on your lees;” but let every blessing, whether temporal or spiritual, be employed as a motive for exertion, and as a means of honoring your heavenly Benefactor.

Let me now address,

1. Those who have risen to prosperity in the world.

The example of David is that which you should follow. He, when assured by God that his kingdom should be established in his house to his last posterity, “went in, and sat before the Lord, and said, Who am I, O Lord God, and what is my house, that you have brought me hitherto? 2 Samuel 7:18.” Thus let your success operate on you. See the hand of God in it all; and acknowledge your own unworthiness; and adore that grace that has made you to differ from so many whose prospects were once equal to your own. And never forget, that prosperity is a snare which ruins thousands! Proverbs 1:22; and that, if it makes your situation easier in this world, it obstructs your progress, even like clods of “clay upon your feet,” to the world above. Compare Habakkuk 2:6 with Hebrews 12:1 and Matthew 19:23-24.

2. Those who, by reason of adverse circumstances, have been reduced to poverty.

How often has that which never could be effected by prosperity, been produced by adversity. In prosperity, for the most part, we forget God; but “in the time of adversity we consider.” “In their affliction,” said God of his people of old, “they will seek me early;” “they will pour out a prayer, when my chastening is upon them.”

Have you found it thus with you? Then, however painful your afflictions may have been, they call rather for congratulation than condolence. The prosperity of the soul is that which alone is of any real value. Look to it then, that, in whatever you decay, you grow in grace; and know, that if only you keep your eyes fixed, not on things visible and temporal, but on those which are invisible and eternal, “your light afflictions, which are but for a moment, shall work for you a far more exceeding and eternal weight of glory! 2 Corinthians 4:17-18.”

Charles Simeon (1759-1836)

Deuteronomy 5:28-33

The LORD heard you when you spoke to me and the LORD said to me: “I have heard what this people said to you. Everything they said was good. Oh, that their hearts would be inclined to fear me and keep all my commands always, so that it might go well with them and their children forever!”

The further we proceed in the investigation of our Liturgy, the more we feel the difficulty of doing justice to it. Such is the spirit which it breathes throughout, that if only a small measure of its piety existed in all the different congregations in which it is used, we should be as holy and as happy a people as ever the Jews were in the most distinguished periods of their history. If this object has not been yet attained, it is not the fault of our Reformers; they have done all that men could do, to transmit to the latest posterity the blessings which they themselves had received; and there is not a member of our Church, who has not reason to bless God, every day of his life, for their labors. But they knew that it would be to little purpose to provide suitable forms of prayer for every different occasion, if they did not also secure, as far as human wisdom could secure, a succession of men, who, actuated by the same ardent piety as themselves, should perform the different offices to the greatest advantage, and carry on by their personal ministrations the blessed work which they had begun. Here therefore they bestowed the utmost care; marking with precision what were the qualifications requisite for the ministerial office, and binding, in the most solemn manner, all who should be consecrated to it, to a diligent and faithful discharge of their respective duties.

When we first spoke of the Liturgy, we proposed, after vindicating its use, and displaying its excellency, to direct your attention to one particular part, which on that account we should reserve for a distinct and fuller consideration. The part we had in view was, The Ordination Service. We are aware, indeed, that in calling your attention so particularly to that, we stand on delicate ground; but, being aware of it, we shall take the greater care that no one shall have reason to complain of lack of delicacy. It is the candor that has invariably manifested itself in this congregation, that emboldens me to bring this subject before you. Any attempt to discuss the merits of the Liturgy would indeed be incomplete, if we omitted to notice that part, which so pre-eminently displays its highest excellencies, and is peculiarly appropriate to the audience which I have the honor to address. I trust therefore I shall not be thought assuming, as though I had any pretensions to exalt myself above the least and lowest of my brethren. I well know, that, if my own deficiencies were far less than they are, it would ill become me to take any other than the lowest place; and much more, when I am conscious that they are so great and manifold. For my own humiliation, no less than that of others, I enter on the task; and I pray God, that, while I am showing what our Reformers inculcated as pertaining to the pastoral office, we may all apply the subject to ourselves, and entreat help from God, that, as “we have well said all that we have spoken, so there may be in us such a heart.”

There are three things to be noticed in the Ordination Service; our professions, our promises, and our prayers; after considering which, we shall endeavor to excite, in all, that desire, which God has so tenderly, and so affectionately, expressed in our behalf.

Let me begin, then, with calling your attention to the professions which we make, when first we become candidates for the ministerial office.

So sacred was the priesthood under the Law, that no man presumed to take it upon himself, but he who was called to it by God, as Aaron was. And though the priesthood of our blessed Lord was of a totally distinct kind from that which shadows it forth, “yet did he not glorify himself to be made a High-Priest,” but was so constituted by his heavenly Father, who committed to him that office “after the order of Melchizedek.” Some call therefore, as from God himself, is to be experienced by all who devote themselves to the service of the sanctuary. Of this our Reformers were convinced; and hence they required the ordaining bishop to put to every candidate that should come before him, this solemn interrogation, “Do you trust that you are inwardly moved by the Holy Spirit to take upon you this office?” to which he answers, “I trust so.”

Now I am far from intimating that this call, which every candidate for Holy Orders professes to have received, resembles that which was given to the Apostles; it is certainly not to be understood as though it were a voice or suggestion coming directly from the Holy Spirit; for though God may reveal his will in this manner, just as he did in the days of old—yet we have no reason to think that he does. The motion here spoken of is less perceptible; it does not carry its own evidence along with it; (as did that which in an instant prevailed on the Apostles to forsake their worldly business, and to follow Christ;) but it disposes the mind in a gradual and silent way to enter into the service of God; partly from a sense of obligation to him for his redeeming love, partly from a compassion for the ignorant and perishing multitudes around us, and partly from a desire to be an honored instrument in the Redeemer’s hands to establish and enlarge his kingdom in the world. Less than this cannot reasonably be supposed to be comprehended in that question; and the way to answer it with a good conscience is, to examine ourselves whether we have an eye to our own ease, honor, or preferment; or, whether we have really a love to the souls of men, and a desire to promote the honor of our God? The question, in this view of it, gives no scope for enthusiasm, nor does it leave any room for doubt upon the mind of him who is to answer it; every man may tell, whether he feels so deeply the value of his own soul, as to be anxious also for the souls of others; and whether, independent of worldly considerations, he has such love to the Lord Jesus Christ, as to desire above all things to advance his glory. These feelings are not liable to be mistaken, because they are always accompanied with corresponding actions, and always productive of appropriate fruits.

Now in all cases where this profession has been made, it may be said, “They have well said all that they have spoken.” For this profession is a public acknowledgment that such a call is necessary; and it serves as a barrier to exclude from the sacred office many, who would otherwise have undertaken it from worldly motives. And though it is true, that too many break through this barrier—yet it stands as a witness against them, and in very many instances an effectual witness; testifying to their consciences, that they have come to God with a lie in their right hand, and making them to tremble, lest they should be condemned at the tribunal of their God, for having, like Ananias and Sapphira, lied unto the Holy Spirit. Yes, very many, who have lightly uttered these words when they first entered into the ministry, have been led by them afterwards to examine their motives more attentively, and to humble themselves for the iniquity they have committed, and to surrender up themselves with redoubled energy to the service of their God. Though therefore we regret that any should make this profession on insufficient grounds, we rejoice that it is required of all; and we pray God, that all who have made it, may reconsider it with the attention it deserves; and that all who propose to make it, may pause, until they have maturely weighed the import of their assertion, and can call God himself to attest the truth of it.

Let us next turn our attention to the promises, by which we bind ourselves on that occasion.

In the service for the Ordination of Priests, there is an exhortation from the bishop, which every minister would do well to read at least once every year. To give a just view of this part of our Liturgy, we must briefly open to you the contents of that exhortation; the different parts of which are afterwards brought before us in the shape of questions, to every one of which a distinct and solemn answer is demanded, as in the presence of the heart-searching God. The exhortation consists of two parts; in the first of which we are enjoined to consider the importance of that high office to which we are called; and in the second, we are urged to exert ourselves to the uttermost in the discharge of it.

In reference to the former of these, it speaks thus, “Now we exhort you in the name of our Lord Jesus Christ, that you have in remembrance, into how high a dignity, and to how weighty an office and charge, you are called; that is to say, to be messengers, watchmen, and stewards of the Lord; to teach and to premonish, to feed and provide for the Lord’s family; to seek for Christ’s sheep that are dispersed abroad, and for his children who are in the midst of this naughty world, that they may be saved through Christ forever.”

Where in such few words can we find so striking a representation of the dignity of our office, as in this address? We are “messengers” from the Most High God, to instruct men in the knowledge of his will, and to communicate to them the glad tidings of salvation through the mediation of his Son; we are “watchmen,” to warn them of their danger, while they continue without a saving interest in Christ; and we are “stewards,” to superintend his household, and to deal out to every one of his servants, from day to day, whatever their respective necessities require. Now, if we occupied such an office in the house of an earthly monarch only, our dignity were great; but to be thus engaged in the service of the King of kings, is an honor far greater than the temporal government of the whole universe. Should we not, then, bear in mind what an office is devolved upon us?

From speaking thus respecting the dignity of the ministry, it proceeds to speak of the importance of the trust committed to us, “Have always therefore printed in your remembrance, how great a treasure is committed to your charge; for they are the sheep of Christ, which he bought with his death, and for whom he shed his blood.” The congregation whom you must serve, is “his spouse, and his body.” What a tender and affecting representation is here! The souls committed to our care are represented as “the sheep of Christ, which he bought with his death, and for which he shed his blood.” What bounds would there be to our exertions, if we considered as we ought, that we are engaged in that very work, for which our Lord Jesus Christ came down from the bosom of his Father, and shed his blood upon the cross; and that to us he looks for the completion of his efforts in the salvation of a ruined world? Further still, they are represented as “the spouse and body of Christ,” whose welfare ought to be infinitely dearer to us than life itself. We know what concern men would feel if the life of their own spouse, or of their own body, were in danger, though they could only hope to protract for a few years a frail and perishable existence; what, then, ought we not to feel for “the spouse and body of Christ,” whose everlasting welfare is dependent on our exertions!

After thus impressing on our minds the importance of our office, the exhortation proceeds in the next place to urge us to a diligent performance of it. It reminds us, that we are answerable to God for every soul committed to our charge; that there must be no limit to our exertions, except what the capacity of our minds and the strength of our bodies have assigned. It calls upon us to use all the means in our power to qualify ourselves for the discharge of it, by withdrawing ourselves from worldly cares, worldly pleasures, worldly studies, worldly habits and pursuits of every kind, in order to fix the whole bent of our minds on the study of the Holy Scriptures, and of those things which will assist us in the understanding of them. It directs us to be instant in prayer to God for the assistance of his Holy Spirit, by whose gracious influences alone we shall be enabled to fulfill our duties aright. And, finally, it enjoins us so to regulate our own lives, and so to govern our respective families, that we may be patterns to all around us; and that we may be able to address our congregations in the language of Paul, “Whatever you have heard and seen in me, do; and the God of peace shall be with you.” But it will be satisfactory to you to hear the very words of the exhortation itself, “If it shall happen the same Church, or any member thereof, to take any hurt or hindrance by reason of your negligence, you know the greatness of the fault, and also the horrible punishment that will ensue. Why consider with yourselves the end of your ministry towards the children of God, towards the spouse and body of Christ; and see that you never cease your labor, your care and diligence, until you have done all that lies in you, according to your bounden duty, to bring all such as are or shall be committed to your charge unto that agreement in the faith and knowledge of God, and to that ripeness and perfectness of age in Christ, that there be no place left among you, either for error in religion, or for viciousness of life.”

“Forasmuch then as your office is both of so great excellency, and of so great difficulty, you see with how great care and study you ought to apply yourselves, as well that you may show yourselves dutiful and thankful unto that Lord who has placed you in so high a dignity; as also to beware that neither you yourselves offend, nor be the occasion that others offend. Howbeit you cannot have a mind and will thitherto of yourselves; for that will and ability is given of God alone; therefore you ought, and have need to pray earnestly for his Holy Spirit. And seeing that you cannot by any other means compass the doing of so weighty a work, pertaining to the salvation of man, but with doctrine and exhortation taken out of the Holy Scriptures, and with a life agreeable to the same; consider how studious you ought to be in reading and learning the Scriptures, and in framing the manners both of yourselves and of them that specially pertain unto you, according to the rule of the same Scriptures; and for this selfsame cause, how you ought to forsake and set aside (as much as you may) all worldly cares and studies.”

Here let us pause a moment, to reflect, what stress our Reformers laid on the Holy Scriptures, as the only sure directory for our faith and practice, and the only certain rule of all our ministrations. They have clearly given it as their sentiment, that to study the Word of God ourselves, and to open it to others, is the proper labor of a minister; a labor, that calls for all his time, and all his attention; and, by this zeal of theirs in behalf of the Inspired Volume, they were happily successful in bringing it into general use. But, if they could look down upon us at this time, and see what an unprecedented zeal has pervaded all ranks and orders of men among us for the dissemination of that truth, which they, at the expense of their own lives, transmitted to us; how would they rejoice and leap for joy! Yet, methinks, if they cast an eye upon this favored spot, and saw, that, while the Lord Jesus Christ is thus exalted in almost every other place, we are lukewarm in his cause; and while thousands all around us are emulating each other in exertions to extend his kingdom through the world, we, who are so liberal on other occasions, have not yet appeared in his favor; they would be ready to rebuke our tardiness, as David did the indifference of Judah, from whom he had reason to expect the most active support, “Why are you the last to bring the king back to his house? seeing the speech of all Israel is come to the king, even to his house 2 Samuel 19:11.” But I am persuaded, that there is nothing wanting but that a suitable proposal be made by some person of influence among us; and we shall soon approve ourselves worthy sons of those pious ancestors. I would hope there is not an individual among us, who would not gladly lend his aid, that “the word of the Lord may run and be glorified,” not in this kingdom only, but, if possible, throughout all the earth.

But to return to the bishop’s exhortation. “We have good hope that you have well weighed and pondered these things with yourselves long before this time; and that you have clearly determined, by God’s grace, to give yourselves wholly to this office, whereunto it has pleased God to call you, so that, as much as lies in you, you will apply yourselves wholly to this one thing, and draw all your cares and studies this way; and that you will continually pray to God the Father, by the mediation of our only Savior Jesus Christ, for the heavenly assistance of the Holy Spirit; that by daily reading and weighing of the Scriptures, you may wax riper and stronger in your ministry, and that you may so endeavor yourselves from time to time to sanctify the lives of you and yours, and to fashion them after the rule and doctrine of Christ, that you may be wholesome and godly examples and patterns for the people to follow.”

After this, the bishop, calling upon the candidates, in the name of God and of his Church, to give a plain and solemn answer to the questions which he shall propose to them, puts the substance of the exhortation into several distinct questions; two of which only, for brevity sake, we will repeat, “Will you be diligent in prayers, and in reading of the Holy Scriptures, and in such studies as help to the knowledge of the same, laying aside the study of the world and the flesh?” To which we answer, “I will endeavor myself so to do, the Lord being my helper.” Then he asks again, “Will you be diligent to frame and fashion your own selves and your families according to the doctrine of Christ, and to make both yourselves and them, as much as in you lies, wholesome examples and patterns to the flock of Christ?” To which we answer, “I will apply myself thitherto, the Lord being my helper.”

These are the promises which we make before God in the most solemn manner at the time of our ordination. Now I would ask, Can any human being entertain a doubt, whether, in making these promises, we have not “well said all that we have spoken?” Can any of us say, that too much has been required of us? Do we not see and feel, that, as the honor of the office is great, so is the difficulty of performing it aright, and the danger of performing it in a negligent and heartless manner? If a man undertake any office that requires indefatigable exertion, and that involves the temporal interests of men to a great extent, we expect of that man the utmost diligence and care. If, then, such be expected of the servants of men, where temporal interests only are affected, what must be expected of the servants of God, where the eternal interests of men and the everlasting honor of God, are so deeply concerned? I say again, We cannot but approve the promises we have made; and, methinks, God himself, when he heard our vows, expressed his approbation of them, saying, “They have well said all that they have spoken.”

We come, lastly, to mention our prayers, which were offered to God on that occasion.

And here we have one of the most pious and affecting institutions that ever was established upon earth. The bishop, who during the preceding exhortation and questions has been seated in his chair, now rises up, and in a standing posture makes his earnest supplication to God in behalf of all the candidates, in these words, “Almighty God, who has given you this will to do all these things, grant also unto you strength and power to perform the same; that he may accomplish his work which he has begun in you, through Jesus Christ our Lord. Amen.” After this a request is made to the whole congregation then present, to offer up their prayers in secret to God, and to make their supplications to God for all these things. And, that they may have time to do so, it is appointed, that silence shall be kept for a space; the public services being for a while suspended, in order to give the congregation an opportunity of pouring out their souls before God in behalf of the people who are to be ordained.

What an idea does this give us of the sanctity of our office, and of the need we have of divine assistance for the performance of it! and how beautifully does it intimate to the people, the interest they have in an efficient ministry! Surely, if they felt, as they ought, their need of spiritual instruction, they would never discontinue their prayers for those who are placed over them in the Lord, but would plead in their behalf night and day.

After a sufficient time has been allowed for these private devotions, a hymn to the Holy Spirit is introduced; (the candidates all continuing in a kneeling posture;) a hymn which, in beauty of composition and spirituality of import, cannot easily be surpassed. Time will not allow me to make any observations upon it; but it would be a great injustice to our Liturgy, if I should omit to recite it; and it will be a profitable employment, if, while we recite it, we all adopt it as expressing our own desires, and add our Amen to every petition contained in it.

“Come, Holy Spirit, our souls inspire,

And lighten with celestial fire!

You the anointing Spirit are,

Who do your seven-fold gifts impart;

Your blessed unction from above

Is comfort, life, and fire of love.

Enable with perpetual light

The dullness of our blinded sight;

Anoint and cheer our soiled face

With the abundance of your grace;

Keep far our foes, give peace at home!

Where you are Guide, no ill can come.

Teach us to know the Father, Son,

And You, of both, to be but One;

That through the ages all along,

This may be our endless song.

Praise to Your eternal merit,

Father, Son, and Holy Spirit!”

In this devout hymn the agency of the Holy Spirit, as the one source of light, and peace, and holiness, is fully acknowledged, and earnestly sought as the necessary means of forming pastors after God’s heart; and it is well entitled to the encomium which has been already so often mentioned, “They have well said all that they have spoken.”

Passing over the remaining prayers, we conclude this part of our subject with observing, that no sooner is the imposition of hands finished, and the commission given to the candidates to preach the Gospel, than the newly ordained consecrate themselves to God at his table; and seal, as it were, their vows, by partaking of the body and blood of Christ; into whose service they have been just admitted, and whom they have sworn to serve with their whole hearts.

Thus far then “all is well said;” and if our hearts be in unison with our words, truly we shall have reason to bless God to all eternity. “O that there were in us such a heart!”

Glad should I be, if your time would admit of it, to set forth at considerable length the benefits that would accrue from a conformity of heart in us to all that has been before stated; but the indulgence with which I have hitherto been favored must not be abused. I shall therefore close the subject with only two reflections, illustrative of the wish contained in the text.

First, if such a heart were in us, how happy should we be in our souls! Men may be so thoughtless, as to cast off all concern about futurity, and to say, “I shall have peace, though I walk in the imagination of my heart.” But, if once we begin to indulge any serious reflections, we cannot avoid thinking of our responsibility on account of the souls committed to our charge. Then, if we bring to mind that solemn declaration of God, that “the souls of our people shall be required at our hands,” we must of necessity tremble for our state. The concerns of our own souls are of more weight than all other things in the world; and the thought of perishing under the weight of our own personal transgressions is inexpressibly awful; but the thought of perishing under the guilt of destroying hundreds and thousands of immortal souls, is so shocking, that it cannot be endured; if once admitted into the mind, it will fill us with consternation and terror; and the excuses which now appear so satisfactory to us, will vanish like smoke. We shall not then think it sufficient to have fulfilled our duties by proxy; since others can but perform their own duties; nor can any diligence of theirs ever justify our neglect; having sworn for ourselves, we must execute for ourselves; nor ever be satisfied with committing that trust to others, which at the bar of judgment we must give account of for ourselves. Nor shall we then think it sufficient to plead, that we have other engagements, which interfere with the discharge of our ministerial duties; unless we can be assured, that God will wave his claims upon us, and acknowledge the labors which we have undertaken for our temporal advantage, more important than those which respect his honor, and man’s salvation. On the other hand, if we have the testimony of our own consciences, that we have endeavored faithfully to perform our ordination vows, and to execute, though with much imperfection, the work assigned us, we shall lift up our heads with joy. Matter for deep humiliation, indeed, even the most laborious ministers will find; but at the same time they will have an inward consciousness, that they have exerted themselves sincerely for God, though not so earnestly as they might; and, in the hope that the Savior, whose love they have proclaimed to others, will have mercy upon them, they cast themselves on him for the acceptance of their services, and expect, through him, the salvation of their souls. Moreover, if we have been diligent in the discharge of our high office, we shall have a good hope that we have been instrumental to the salvation or others, whom we shall have as our joy and crown of rejoicing in the last day. With these prospects before us, we shall labor patiently, waiting, like the gardener, for a distant harvest. Trials we shall have, of many kinds; and many, arising solely from our fidelity to God; but we shall bear up under them, going “through evil report and good report,” until we have fought our fight, and finished our course; and then at last we shall be welcomed as faithful servants into the joyous presence of our Lord. Who would not wish for such happiness as this? Only then let our hearts experience what our lips have uttered, and that happiness is ours; only let our professions be verified, our promises fulfilled, and our prayers realized, and all will be well; God will see in us the heart which he approves, and will honor us with testimonies of his approbation to all eternity.

My second observation is, If there were in us such a heart, what blessings would result to all around us! The careless minister may spend many years in a populous parish, and yet never see one sinner converted from the error of his ways, or turned unto God in newness of life. But the faithful servant of Jehovah will have some fruit of his ministry. God will answer to him that prayer at the close of the ordination service, “Grant that Your word, spoken by their mouths, may have such success, that it may never be spoken in vain!” God indeed does not make all equally useful; but he will leave none without witness, that the word which they preach is His Word, and that it is “the power of God unto the salvation of men.” Behold, wherever such a minister is fixed, what a change takes place in reference to religion! The obstinately wicked, who either hear him with prejudice or turn their backs on his ministry, may possibly be only more hardened by the means he uses for their conversion; and circumstances may arise, where those who would once have plucked out their own eyes for him, may become for a while his enemies; but still there are many that will arise and call him blessed; many will acknowledge him as their spiritual father; many will bless God for him, and show in their respective circles the happy effects of his ministry. They will love his person; they will enjoy his preaching; they will tread in his steps; and they will shine as lights in a dark world. What, then, might not he hoped for, if all who have undertaken the sacred office of the ministry, fulfilled their engagements in the way We have before described? What if all prayed the prayers, instead of reading them; and labored out of the pulpit, as well as in it; striving to bring all their people, “not only to the knowledge and love of Christ, but to such ripeness and perfectness of age in Christ, as to leave no room among them, either for error in religion, or for viciousness of life?” If there were such exertions made in every parish, we should hear no more complaints about the increase of Dissenters. The people’s prejudices in general are in favor of the Establishment; and the more any people have considered the excellence of the Liturgy, the more are they attached to the Established Church. Some indeed would entertain prejudices against it, even if all the twelve Apostles were members of it, and ministered in it; but, in general, it is a lack of zeal in its ministers, and not any lack of purity in its institutions, that gives such an advantage to Dissenters. Let me not be misunderstood, as though by these observations I meant to suggest anything disrespectful of the Dissenters; (for I honor all that love the Lord Jesus Christ in sincerity, of whatever church they be; and I wish them, from my heart, every blessing that their souls can desire:) but, while I see such abundant means of edification in the Church of England, I cannot but regret that any occasion should be given to men to seek for that in other places, which is so richly provided for them in their own church. Only let us be faithful to our engagements, and our churches will be crowded, our sacraments thronged, our hearers edified; good institutions will be set on foot; liberality will be exercised, the poor benefitted, the ignorant enlightened, the distressed comforted; yes, and our “wilderness world will rejoice and blossom as the rose.” O that we might see this happy day; which I would fondly hope, has begun to dawn! O that God would arise and “take to him his great power, and reign among us!” O that he might no longer have to express a wish, “that there were in us such a heart;” but rather have to rejoice over us as possessed of such a heart; and that he would magnify himself in us as instruments of good to a ruined world! The Apostle to the Hebrews represents all the saints of former ages as witnesses of the conduct of those who were then alive; and he urges it as an argument with them to exert themselves to the uttermost, “Having then,” says he, “so great a cloud of witnesses, let us lay aside every weight, and the sin that does so easily beset us, and let us run with patience the race that is set before us.” Thus let us consider the Reformers of our church as now looking down upon us, and filled with anxiety for the success of their labors; let us hear them saying, ‘ We did all that human foresight could do; we showed to ministers what they ought to be; we bound them by the most solemn ties to walk in the steps of Christ and his Apostles; if any shall be lukewarm in their office, we shall have to appear in judgment against them, and shall be the means of aggravating their eternal condemnation.’ Let us, I say, consider them as spectators of our conduct; and endeavor to emulate their pious examples. Let us consider, likewise, that the Liturgy itself will appear against us in judgment, if we labor not to the utmost of our power to fulfill the engagements which we have voluntarily entered into; yes, God himself will say to us, “Out of your own mouth will I judge you, you wicked servant.” May God enable us all to lay these things to heart; that, whether we have already contracted, or are intending at a future period to contract, this fearful responsibility, we may duly consider what account we shall have to give of it in the day of judgment!

Charles Simeon (1759-1836)

Deuteronomy 5:28-29

The LORD heard you when you spoke to me and the LORD said to me: “I have heard what this people said to you. Everything they said was good. Oh, that their hearts would be inclined to fear me and keep all my commands always, so that it might go well with them and their children forever!”

In our preceding discourses on this text, we first entered distinctly and fully into its true import, and then applied it, in an accommodated sense, to the Liturgy of our Established Church. The utility of a Liturgy being doubted by many, we endeavored to vindicate the use of it, as lawful in itself, expedient for us, and acceptable to God. But it is not a mere vindication only which such a composition merits at our hands; the labor bestowed upon it has been exceeding great; our first Reformers omitted nothing that could conduce to the improvement of it; they consulted the most pious and learned of foreign divines, and submitted it to them for their correction; and, since their time, there have been frequent revisions of it, in order that every expression which could be made a subject of cavil, might be amended; by which means, it has been brought to such a state of perfection, as no human composition of equal size and variety can pretend to.

To display its excellence, is the task, which, agreeably to the plan before proposed, is now assigned us; and we enter upon it with pleasure; in the hope, that those who have never yet studied the Liturgy, will learn to appreciate its value; and that all of us may be led to a more thankful and profitable use of it in future.

To judge of the Liturgy aright, we should contemplate:

Its spirituality and purity.

Its fullness and suitableness.

Its moderation and candor.

I. Its spirituality and purity

It is well known that the services of the Church of Rome, from whose communion we separated, were full of superstition and error; they taught the people to rest in carnal ordinances, without either stimulating them to real piety, or establishing them on the foundation which God has laid. They contained, it is true, much that was good; but they were at the same time so filled with ceremonies of man’s invention, and with doctrines repugnant to the Gospel, that they tended only to deceive and ruin all who adhered to them!

In direct opposition to those services, we affirm, that the whole scope and tendency of our Liturgy is to raise our minds to a holy and heavenly state, and to build us up upon the Lord Jesus Christ as the only foundation of a sinner’s hope.

Let us look at the stated services of our Church; let us call to mind all that we have heard or uttered, from the Introductory Sentences which were to prepare our minds, to the Dismissal Prayer which closes the whole; there is nothing for show, but all for edification and spiritual improvement.

Is humility the foundation of true piety? What deep humiliation is expressed in the General Confession, and throughout the Litany; as also in supplicating forgiveness, after every one of the Commandments, for our innumerable violations of them all!

Is faith in the Lord Jesus Christ the way appointed for our reconciliation with God? we ask for every blessing solely in his name and for his sake; and with the holy vehemence of importunity, we urge with him the consideration of all that he has done and suffered for us, as our plea for mercy; and, at the Lord’s supper, we mark so fully our affiance in his atoning blood, that it is impossible for anyone to use those prayers aright, without seeing and feeling that “there is no other name under Heaven but his, whereby we can be saved.”

The same we may observe respecting the Occasional Services of our Church. From our very birth even to the grave, our Church omits nothing that can tend to the edification of its members. At our first introduction into the Church, with what solemnity are we dedicated to God in our Baptismal Service! What pledges does our Church require of our Sponsors, that we shall be brought up in the true faith and fear of God; and how earnestly does she lead us to pray for a progressive, total, and permanent renovation of our souls! No sooner are we capable of receiving instruction, than she provides for us, and expressly requires that we be well instructed in a Catechism, so short that it burdens the memory of none, and so comprehensive that it contains all that is necessary for our information at that early period of our life.

When once we are taught, by that, to know the nature and extent of our baptismal vows, the Church calls upon us to renew in our own person the vows that were formerly made for us in our name; and, in a service specially prepared for that purpose, leads us to consecrate ourselves to God; thus endeavoring to confirm us in our holy resolutions, and to establish us in the faith of Christ.

Not content with having thus initiated, instructed, and confirmed her members in the religion of Christ, the Church embraces every occasion of instilling into our minds the knowledge and love of his ways. If we change our condition in life, we are required to come to the altar of our God, and there devote ourselves afresh to him, and implore his blessing, from which alone all true happiness proceeds.

Are mercies and deliverances given to any, especially that great mercy of preservation from the pangs and perils of childbirth? the Church appoints a public acknowledgment to be made to Almighty God in the presence of the whole congregation, and provides a suitable service for that end. In like manner, for every public mercy, or in time of any public calamity, particular prayers and thanksgivings are provided for our use. In a time of sickness there is also very particular provision made for our instruction and consolation; and even after death, when she can no more benefit the deceased, the Church labors to promote the benefit of her surviving members, by a service the most solemn and impressive that ever was formed. Thus attentive is she to supply in every thing, as far as human endeavors can avail, our spiritual wants; being decent in her forms, but not superstitious; and strong in her expressions, but not erroneous. In short, it is not possible to read the Liturgy with candor, and not to see that the welfare of our souls is the one object of the whole; and that the compilers of it had nothing in view, but that in all our works begun, continued, and ended in God, we should glorify his holy name.

II. The excellencies of our Liturgy will yet further appear, while we notice, next, its fullness and suitableness.

Astonishing is the wisdom with which the Liturgy is adapted to the edification of every member of the Church. There is no case that is overlooked, no sin that is not deplored, no want that is not specified, no blessing that is not asked; yet, while every particular is entered into so far that every individual person may find his own case adverted to, and his own wishes expressed, the whole is so carefully worded, that no person is led to express more than he ought to feel, or to deliver opinions in which he may not join with his whole heart. Indeed there is a minuteness in the petitions that is rarely found even in men’s private devotions; and those very particularities are founded in the deepest knowledge of the human heart, and the completest view of men’s spiritual necessities; for instance, We pray to God to deliver us, not only in all time of our tribulation, but in all time of our wealth also; because we are quite as much in danger of being drawn from God by prosperity, as by adversity; and need his aid as much in the one as in the other.

In the intercessory part of our devotions also, our sympathy is called forth in behalf of all orders and degrees of men, under every name and every character that can be conceived. We pray to him, to strengthen such as do stand, to comfort and help the weak-hearted, and to raise up them that fall, and finally, to beat down Satan under our feet. We entreat him also to support, help, and comfort all that are in danger, necessity, and tribulation. We further supplicate him in behalf of all that travel, whether by land or by water, all women laboring of child, all sick people, and young children, and particularly entreat him to have pity upon all prisoners and captives. Still further, we plead with him to defend and provide for the fatherless children, and widows, and all that are desolate and oppressed; and, lest any should have been omitted, we beg him “to have mercy upon all men,” generally, and more particularly, “to forgive our enemies, persecutors, and slanderers, and to turn their hearts.” In what other prayers, whether extemporaneous or written, shall we ever find such diffusive benevolence as this?

In a word, there is no possible situation in which we can be placed, but the prayers are precisely suited to us; nor can we be in any frame of mind, wherein they will not express our feelings as strongly and forcibly, as any person could express them even in his secret chamber. Take a broken-hearted penitent; where can he ever find words, wherein to supplicate the mercy of his God, more congenial with his feelings than in the Litany, where he renews his application to each Person of the Sacred Trinity for mercy, under the character of a miserable sinner? Hear him when kneeling before the altar of his God, “Almighty God, Father of our Lord Jesus Christ, Maker of all things, Judge of all men; we acknowledge and bewail our manifold sins and wickedness, which we from time to time most grievously have committed, by thought, word, and deed, against your Divine Majesty, provoking most justly your wrath and indignation against us. We do earnestly repent, and are heartily sorry for these our misdoings; the remembrance of them is grievous unto us, the burden of them is intolerable. Have mercy upon us, have mercy upon us, most merciful Father! For your Son our Lord Jesus Christ’s sake, forgive us all that is past, and grant that we may ever hereafter serve and please you in newness of life, to the honor and glory of your Name, through Jesus Christ our Lord!” I may venture to say that no finite wisdom could suggest words more suited to the feelings or necessities of a penitent, than these.

Take, next, a person full of faith and of the Holy Spirit; and if he were the devoutest of all the human race, he could never find words, wherein to give scope to all the exercises of his mind, more suitable than in the Te Deum, “We praise you, O God; we acknowledge you to be the Lord. All the earth does worship you, the Father everlasting. To you all Angels cry aloud, the Heavens, and all the Powers therein; To you Cherubim and Seraphim continually do cry, Holy, Holy, Holy, Lord God of Sabaoth; Heaven and earth are full of the Majesty of your Glory.” Hear him also at the table of the Lord, “It is very meet, right, and our bounden duty, that we should at all times, and in all places, give thanks unto you, O Lord, Holy Father, Almighty, Everlasting God; Therefore with Angels and Archangels, and with all the company of Heaven, we laud and magnify your glorious Name; evermore praising you, and saying, Holy, holy, holy, Lord God Almighty, Heaven and earth are full of your glory; Glory be to you, O Lord most High.”

Even where there are no particular exercises of the mind, the Liturgy is calculated to produce the greatest possible good; for the gravity and sobriety of the whole service are fitted to impress the most careless sinner; while the various portions of Scripture that are read out of the Old and New Testament, not only for the Lessons of the day, but from the Psalms also, and from the Epistles and Gospels, are well adapted to arrest the attention of the thoughtless, and to convey instruction to the most ignorant. Indeed I consider it as one of the highest excellencies of our Liturgy, that it is calculated to make us wise, intelligent, and sober Christians; it marks a golden mean; it affects and inspires a meek, humble, modest, sober piety, equally remote from the unmeaning coldness of a formalist, the self-importance of a systematic dogmatist, and the unhallowed fervor of a wild enthusiast. A tender seriousness, a meek devotion, and a humble joy, are the qualities which it was intended, and is calculated, to produce in all her members.

III. It remains that we yet further trace the excellence of our Liturgy, in its moderation and candor.

The whole Christian world has from time to time been agitated with controversies of different kinds; and human passions have grievously debased the characters and actions even of good men in every age. But it should seem that the compilers of our Liturgy were inspired with a wisdom and moderation peculiar to themselves. They kept back no truth whatever, through fear of giving offence; yet were careful so to state every truth, as to leave those inexcusable who should recede from the Church on account of any opinions which she maintained. In this, they imitated the inspired penmen; who do not dwell on doctrines after the manner of human systems, but introduce them incidentally, as it were, as occasion suggests, and bring them forward always in connection with practical duties. The various perfections of God are all stated in different parts; but all in such a way, as, without affording any occasion for dispute, tends effectually to encourage us in our addresses to him. The Godhead of Christ is constantly asserted, and different prayers are expressly addressed to him; but nothing is said in a way of contentious disputation. The influences of the Holy Spirit, from whom all holy desires, all good counsels, and all just works do proceed, are stated; and “the inspiration of the Holy Spirit is sought, in order that we may perfectly love God, and worthily magnify his holy Name;” but all is conveyed in a way of humble devotion, without reflections upon others, or even a word that can lead the thoughts to controversy of any kind. Even the deepest doctrines of our holy religion are occasionally brought forth in a practical view (in which view alone they ought to be regarded;) that, while we contemplate them as truths, we may experience their sanctifying efficacy on our hearts. The truth, the whole truth, is brought forward, without fear; but it is brought forward also without offence; all is temperate; all is candid; all is practical; all is peaceful; and every word is spoken in love. This is an excellency that deserves particular notice, because it is so contrary to what is found in the worship of those whose addresses to the Most High God depend on the immediate views and feelings of an individual person, which may be, and frequently are, tinctured in a lamentable degree by party views and unhallowed passions. And we shall do well to bear in mind this excellency, in order that we may imitate it; and that we may show to all, that the moderation which so eminently characterizes the Offices of our Church. is no less visible in all her members.

Sorry should I be, when speaking on this amiable virtue, to transgress it even in the smallest degree; but I appeal to all who hear me, whether there be not a lack of this virtue in the temper of the present times; and whether if our Reformers themselves were to rise again and live among us, their pious opinions and holy lives would not be, with many, an occasion of offence? I need not repeat the terms which are used to stigmatize those who labor to walk in their paths; nor will I speak of the jealousies which are entertained against those, who live only to inculcate what our Reformers taught. You need not be told that even the moderate opinions of our Reformers are at this day condemned by many as dangerous errors; and the very exertions, whereby alone the knowledge of them can be communicated unto men, are imputed to vanity, and loaded with blame. But, though I thus speak, I must acknowledge, to the glory of God, that in no place have moderation and candor shone more conspicuous, than in this distinguished seat of literature and science; and I pray God, that the exercise of these virtues may be richly recompensed from the Lord into every bosom, and be followed with all the other graces that accompany salvation.

From this view of our subject it will be naturally asked, Do I then consider the Liturgy as altogether perfect? I answer, No; it is a human composition; and there is nothing human that can claim so high a title as that of absolute perfection. There are certainly some few expressions which might be altered for the better, and which in all probability would have been altered at the Conference which was appointed for the last revision of it, if the unreasonable scrupulosity of some, and the unbending pertinacity of others, had not defeated the object of that assembly. I have before mentioned two, which, though capable of being vindicated, might admit of some improvement. And, as I have been speaking strongly of the moderation and candor of the Liturgy, I will here bring forward the only exception to it that I am aware of; and that is found in the Athanasian Creed. The damnatory clauses contained in that Creed, do certainly breathe a very different spirit from that which pervades every other part of our Liturgy. As to the doctrine of the Creed, it is perfectly sound, and such as ought to be universally received. But it is matter of regret that any should be led to pronounce a sentence of damnation against their fellow-creatures, in any case where God himself has not clearly and certainly pronounced it. Yet while I say this, permit me to add, that I think this Creed does not express, nor ever was intended to express, so much as is generally supposed. The part principally objected to, is that whole statement, which is contained between the first assertion of the doctrine of the Trinity, and the other articles of our faith; and the objection is, that the damnatory clauses which would be justifiable, if confined to the general assertion respecting the doctrine of the Trinity, become unjustifiable, when extended to the whole of that which is annexed to it. But, if we suppose that this intermediate part was intended as an explanation of the doctrine in question, we still, I think, ought not to be understood as affirming respecting that explanation all that we affirm respecting the doctrine itself. If anyone will read the Athanasian Creed with attention, he will find three damnatory clauses; one at the beginning, which is confined to the general doctrine of the Trinity; another at the close of what, for argument sake, we call the explanation of that doctrine; and another at the end, relating to the other articles of the Creed, such as the incarnation, death, and resurrection of Christ, and his coming at the last day to judge the world. Now, whoever will compare the three clauses, will find a marked difference between them; those which relate to the general doctrine of the Trinity, and to the other articles of the Creed, are strong; asserting positively that the points must be believed, and that too on pain of everlasting damnation; but that which is annexed to the explanation of the doctrine, asserts only, that a man who is in earnest about his salvation ought to think thus of the Trinity. The words in the original are, Qui vult ergo salvus esse, ita de Trinitate sentiat; and this shows in what sense we are to understand the more ambiguous language of our translation, “He therefore that will be saved, (I. e. is willing or desirous to be saved,) must thus think (let him thus think) of the Trinity.” Thus it appears that the things contained in the beginning and end of the Creed are spoken of as matters of faith; but this, which is inserted in the midst, as a matter of opinion only; in reference to the first and last parts the certainty of damnation is asserted; but in reference to the intermediate part, nothing is asserted, except that such are the views which we ought to entertain of the point in question. Now I would ask, was this difference the effect of chance? or rather, was it not actually intended, in order to guard against the very objection that is here adduced?

This, then, is the answer which we give, on the supposition that the part which appears so objectionable, is to be considered as an explanation of the doctrine in question. But what, if it was never intended as an explanation? What, if it contains only a proof of that doctrine, and an appeal to our reason, that that doctrine is true? Yet, if we examine the Creed, we shall find this to he the real fact. Let us in few words point out the steps of the argument.

The Creed says, “The Catholic faith is this, That we worship one God in Trinity, and Trinity in Unity; neither confounding the people, nor dividing the substance;” and then it proceeds, “For there is one person of the Father,” and so on; and then, after proving the distinct personality of the Father, of the Son, and of the Holy Spirit, and their unity in the Godhead, it adds, “SO that in all things as is aforesaid, the Unity in Trinity, and the Trinity in Unity, is to be worshiped. He therefore that will be saved, must thus think of the Trinity.” Here are all the distinct parts of an argument. The position affirmed. the proofs adduced. the deduction made. and the conclusion drawn in reference to the importance of receiving and acknowledging that doctrine.

From hence, then, I infer, that the damnatory clauses should be understood only in reference to the doctrine affirmed, and not be extended to the parts which are adduced only in confirmation of it; and, if we believe that the doctrine of the Trinity is a fundamental article of the Christian faith, we may without any breach of charity apply to that doctrine what our Lord spoke of the Gospel at large, “He who believes and is baptized shall be saved; but he who believes not shall be damned.”

Thus, in either view, the use of the Creed may be vindicated; for, if we consider the liable part as an explanation, the terms requiring it to be received are intentionally softened; and if we consider it as a proof, it is to the doctrines proved, and not to the proof annexed, that the damnatory clauses are fairly applicable.

Still, after all, I confess, that if the same candor and moderation that are observable in all other parts of the Liturgy had been preserved here, it would have been better. For though I do truly believe, that those who deny the doctrine of the Trinity are in a fatal error, and will find themselves so at the day of judgment, I would rather deplore the curse that awaits them, than denounce it; and rather weep over them in my secret chamber, than utter anathemas against them in the house of God.

I hope I have now met the question of our Liturgy fairly. I have not confined myself to general assertions, but have set forth the difficulties which are supposed to exist against it, and have given such a solution of them as I think is sufficient to satisfy any conscientious mind; though it is still matter of regret that any labored explanation of them should be necessary.

Now then, acknowledging that our Liturgy is not absolutely perfect, and that those who most admire it would be glad if these few blemishes were removed; have we not still abundant reason to be thankful for it? Let its excellencies be fairly weighed, and its blemishes will sink into nothing; let its excellencies be duly appreciated, and every person in the kingdom will acknowledge himself deeply indebted to those, who with so much care and piety compiled it.

But these blemishes alone are seen by multitudes; and its excellencies are altogether forgotten; yes, moreover, frequent occasion is taken from these blemishes to persuade men to renounce their communion with the Established Church, in the hopes of finding a purer worship elsewhere. With what justice such arguments are urged, will best appear by a comparison between the prayers that are offered elsewhere, and those that are offered in the Established Church. There are about eleven thousand places of worship in the Established Church, and about as many out of it. Now take the prayers that are offered on any Sabbath in all places out of the Establishment; have them all written down, and every expression sifted and scrutinized as our Liturgy has been; then compare them with the prayers that have been offered in all the churches of the kingdom; and see what comparison the extemporaneous effusions will bear with our pre-composed forms. Having done this for one Sabbath, proceed to do it for a year; and then, after a similar examination, compare them again; were this done, (and done it ought to be in order to form a correct judgment on the case,) methinks there is scarcely a man in the kingdom that would not fall down on his knees, and bless God for the Liturgy of the Established Church.

All that is wanting is, a heart suited to the Liturgy, and cast as it were into that mold. It may with truth be said of us, “They have well said all that they have spoken; O that there were in them such a heart!” Let us only suppose that on any particular occasion there were in all of us such a state of mind as the Liturgy is suited to express; what glorious worship would ours be! and how certainly would God delight to hear and bless us! We will not say that he would come down and fill the house with his visible glory, as he did in the days of Moses and of Solomon; but we will say, that he would come down and fill our souls with such a sense of his presence and love, as would transform us into his blessed image, and constitute a very Heaven upon earth. Let each of us, then, adopt the wish in our text, and say, “O that there may be in me such a heart!” Let us cultivate the moderation and candor which are there exhibited; divesting ourselves of all prejudice against religion, and receiving with impartial readiness the whole counsel of our God. More particularly, whenever we come up to the house of God, let us seek those very dispositions in the use of the Liturgy, which our Reformers exercised in the framing of it. Let us bring with us into the presence of our God that spirituality of mind that shall fit us for communion with him, and that purity of heart which is the commencement of the divine image on the soul. Let us study, whenever we join in the different parts of this Liturgy, to get our hearts suitably impressed with the work in which we are engaged; that our confessions may be humble, our petitions fervent, our thanksgivings devout, and our whole souls obedient to the word we hear. In a word, let us not be satisfied with any attainments, but labor to be holy as God himself is holy, and perfect even as our Father who is in Heaven is perfect.

If now a doubt remains on the mind of any individual respecting the transcendent excellence of the Liturgy, let him only take the Litany, and go through every petition of it attentively, and at the close of every petition ask himself, What sort of a person should I be, if this petition were so answered to me, that I lived henceforth according to it? and what kind of a world would this be, if all the people that were in it experienced the same answer, and walked according to the same model? If, for instance, we were all from this hour delivered “from all blindness of heart; from pride, vain-glory, and hypocrisy; from envy, hatred, and malice, and all uncharitableness;” if we were delivered also “from all other deadly sin, and from all the deceits of the world, the flesh, and the devil;” what happiness should we not possess? How happy would the Church be, if it should “please God to illuminate all bishops, priests, and deacons, with true knowledge and understanding of his Word, so that both by their preaching and living they set it forth and show it accordingly!” How blessed also would the whole nation be, if it pleased God to “endue the lords of the council, and all the nobility, with grace, wisdom and understanding; and to bless and keep the magistrates, giving them grace to execute justice and to maintain truth; and further to bless all his people throughout the land!” Yes, what a world would this be, if from this moment God should “give to all nations, unity, peace, and concord!” Were these prayers once answered, we should hear no more complaints of our Liturgy, nor ever wish for anything in public, better than that which is provided for us. May God hasten forward that happy day, when all the assemblies of his people throughout the land shall enter fully into the spirit of these prayers, and be answered in the desire of their hearts; receiving from him an “increase of grace, to hear meekly his Word, to receive it with pure affection, and to bring forth the fruits of the Spirit!” And to us in particular may he give, even to every individual among us, “true repentance; and forgive us all our sins, negligences, and ignorances; and endue us with the grace of his Holy Spirit, that we may amend our lives according to his holy word.” Amen and Amen.

Charles Simeon (1759-1836)

Deuteronomy 5:28-29

The LORD heard you when you spoke to me and the LORD said to me: “I have heard what this people said to you. Everything they said was good. Oh, that their hearts would be inclined to fear me and keep all my commands always, so that it might go well with them and their children forever!”

Wherever the Word of God admits of a literal interpretation, its primary sense ought to be clearly stated, before any spiritual or mystical application is made of it. But when its literal meaning is ascertained, we must proceed to investigate its hidden import, which is frequently the more important. This has been done in relation to the passage before us; which primarily expresses an approbation of the request made by the Jews, that God would speak to them by the mediation of Moses, and not any longer by the terrific thunders of Mount Sinai; but covertly it conveyed an intimation, that we should all seek deliverance from the curse of the Law through the mediation of that great Prophet, whom God raised up like unto Moses, even his Son Jesus Christ!

The further use which we propose to make of this passage, is only in a way of accommodation; which however is abundantly sanctioned by the example of the Apostles; who frequently adopt the language of the Old Testament to convey their own ideas, even when it has no necessary connection with their subject.

Of course, the Liturgy of our Church was never in the contemplation of the sacred historian; yet, as in that we constantly address ourselves to God, and as it is a composition of unrivaled excellence, and needs only the exercise of our devout affections to render it a most acceptable service before God, we may well apply to it the commendation in our text, “Everything they said was good. Oh, that their hearts would be inclined to fear me and keep all my commands always, so that it might go well with them and their children forever!”

As in the course of the month two other occasions of prosecuting our subject will occur, we shall arrange our observations on the Liturgy, so as to vindicate its use, display its excellence, and commend to your attention one particular part, which we conceive to be eminently deserving notice in this place.

In the present discourse we shall confine ourselves to the vindication of the Anglican Liturgy:

first, Generally, as a service proper to be used;

then, Particularly, in reference to some objections which are urged against it.

Perhaps there never was any human composition more caviled at, or less deserving such treatment, than our Liturgy. Nothing has been deemed too harsh to say of it. In order therefore to a general vindication of it, we propose to show that the use of it is:

lawful in itself,

expedient for us,

and acceptable to God.

It is lawful in itself.

The use of a form of prayer cannot be in itself wrong; for, if it had been, God would not have prescribed the use of forms to the Jewish nation. But God did prescribe them on several occasions.

The words which the priest was to utter in blessing the people of Israel, are thus specified, “Speak unto Aaron, and unto his sons, saying, in this way you shall bless the children of Israel, saying unto them, The Lord bless you, and keep you; the Lord make his face to shine upon you, and be gracious unto you; the Lord lift up his countenance upon you, and give you peace, Numbers 6:23-26.”

In like manner, when a man that had been slain was found, inquisition was to be made for his blood; and the elders of the city that was nearest to the body, were to make a solemn affirmation before God, that they knew not who the murderer was, and at the same time in a set form of prayer to deprecate the divine displeasure, Deuteronomy 21:7-8.

At the offering of the first-fruits, both at the beginning and end of the service, there were forms of very considerable length, which every offerer was to utter before the Lord, Deuteronomy 26:3; Deuteronomy 26:5-10; Deuteronomy 26:13-15.

When David brought up the ark from the house of Obed-edom to the tent which he had pitched for it in Jerusalem, he composed a form of prayer and thanksgiving for the occasion, selected out of four different Psalms. Compare 1 Chronicles 16:7-36 with Psalm 105:1-15; Psalm 96:1-13; Psalm 136:1; Psalm 106:47-48. And he put it into the hand of Asaph and his brethren for the use of the whole congregation. In all following ages, the Psalms were used as forms of devotion; Hezekiah appointed them for that purpose when he restored the worship of God, which had been suspended and superseded in the days of Ahaz, 2 Chronicles 29:30; as did Ezra also at the laying of the foundation of the second temple, Ezra 3:10-11. Nay, the hymn which our blessed Lord sang with his disciples immediately after he had instituted his supper as the memorial of his death, Matthew 26:30, was either taken from the Psalms, from 113th to 118th inclusive, or else was a particular form composed for that occasion. All this sufficiently shows that forms of devotion are not evil in themselves.

But some think, that though they were not evil under the Jewish dispensation, which consisted altogether of rites and carnal ordinances, they are evil under the more spiritual dispensation of the Gospel. This however cannot be; because our blessed Lord taught his disciples a form of prayer, and not only told them to pray after that manner, as one Evangelist mentions, but to use the very words, as another Evangelist declares. Indeed the word ï ôùò, by which Matthew expresses it, is not of necessity to be confined to manner, Matthew 6:9; it might be taken as referring to the very words. But, granting that he speaks of the manner only, and prescribes it as a model; yet Luke certainly requires us to use it as a form, “Jesus said unto them, When you pray, say, Our Father in Heaven, Luke 11:2.”

Accordingly we find, from the testimonies of some of the earliest and most eminent Fathers of the Church Tertullian, Cyprian, Cyril, Jerome, Augustine, Chrysostom, Gregory—that it was constantly regarded and used in the Church as a form from the very times of the Apostles. As for the objection, that we do not read in the New Testament that it was so used, it is of no weight at all; for we are not told that the Apostles ever baptized people in the name of the Father, of the Son, and of the Holy Spirit; but can we therefore doubt whether they did use this form of baptism? Assuredly not; and therefore the circumstance of such a use of the Lord’s Prayer not being recorded, especially in so short a history as that of the Apostles, is no argument at all that it was not so used.

Nor was this the only form used in the apostolic age. Lucian, speaking of the first Christians, says, “They spend whole nights in singing of Psalms;” and Pliny, in his famous Letter to Trajan, which was written not much above ten years after the death of John the Evangelist, says of them, “It is their manner to sing by turns a hymn to Christ as God.” This latter, it should seem, was not a Psalm of David, but a hymn composed for the purpose; and it proves indisputably, that even in the apostolic age, forms of devotion were in use.

If we come down to the times subsequent to the Apostles, we shall find Liturgies composed for the service of the different Churches. The Liturgies of Peter, Mark, and James, though they were corrupted in later ages, are certainly of high antiquity; that of James was of great authority in the Church, in the days of Cyril, who, in his younger years, at the end of the third or beginning of the fourth century, wrote a Commentary upon it. And it were easy to trace the use of them from that time even to the present day.

Shall it be said, then, that the use of a pre-composed form of prayer is not lawful? Would God have given so many forms under the Jewish dispensation, and would our blessed Lord have given a form for the use of his Church and people, if it had not been lawful to use a form? But it is worthy of observation, that those who most loudly decry the use of forms, do themselves use forms, whenever they unite in public worship. What are hymns, but forms of prayer and praise? Ad if it is lawful to worship God in forms of verse, is it not equally so in forms of prose? We may say therefore, our adversaries themselves being judges, that the use of a form of prayer is lawful.

As for those passages of Scripture which are supposed to hold forth an expectation that under the Gospel we should have ability to pray without a form; for instance, that “God would give us a spirit of grace and of supplication,” and that “the Spirit should help our infirmities, and teach us what to pray for as we ought;” they do not warrant us to expect, that we shall be enabled to speak by inspiration, as the Apostles did, but that our hearts should be disposed for prayer, and be enabled to enjoy near and intimate communion with God in that holy exercise; but they may be fulfilled to us as much in the use of a pre-composed form, as in any extemporaneous effusions of our own; and it is certain, that people may be very fluent in the expressions of prayer without the smallest spiritual influence upon their minds; and that they may, on the other hand, be very fervent in prayer, though the expressions be already provided to their hand; and consequently, the promised assistance of the Spirit is perfectly consistent with the use of prayers that have been pre-composed.

But the lawfulness of forms of prayer is in this day pretty generally conceded. Many however still question their expediency. We proceed therefore to show next, that the use of the Liturgy is expedient for us.

Here let it not be supposed that I am about to condemn those who differ from us in judgment or in practice. If any think themselves more edified by extempore prayer, we rejoice that their souls are benefitted, though it be not precisely in our way; but still we cannot be insensible to the advantages which we enjoy; and much less can we concede to any, that the use of a prescribed form of prayer is the smallest disadvantage.

We say, then, that the Liturgy was of great use at the time it was made. At the commencement of the Reformation, the most lamentable ignorance prevailed throughout the land; and even those who from their office ought to have been well instructed in the Holy Scriptures, themselves needed to be taught what were the first principles of the oracles of God. If then the pious and venerable Reformers of our Church had not provided a suitable form of prayer, the people would still in many thousands of parishes have remained in utter darkness; but by the diffusion of this sacred light throughout the land, every part of the kingdom became in a good measure irradiated with scriptural knowledge, and with saving truth. The few who were enlightened, might indeed have scattered some partial rays around them; but their light would have been only as a meteor, that passes away and leaves no permanent effect. Moreover, if their zeal and knowledge and piety had been allowed to die with them, we would have in vain sought for compositions of equal excellence from any set of governors, from that day to the present hour; but by conveying to posterity the impress of their own piety in stated forms of prayer, they have in them transmitted a measure of their own spirit, which, like Elijah’s mantle, has descended on multitudes who have succeeded them in their high office.

It is not possible to form a correct estimate of the benefit which we at this day derive from having such a standard of piety in our hands; but we do not speak too strongly if we say, that the most enlightened among us, of whatever denomination they may be, owe much to the existence of our Liturgy; which has been, as it were, the pillar and ground of the truth in this kingdom, and has served as fuel to perpetuate the flame, which the Lord himself, at the time of the Reformation, kindled upon our altars.

But we must go further, and say, that the use of the Liturgy is equally expedient still. Of course, we must not be understood as speaking of private prayer in the closet; where, though a young and inexperienced person may get help from written forms, it is desirable that every one should learn to express his own needs in his own language; because no written prayer can enter so minutely into his wants and feelings as he himself may do; but, in public, we maintain that the use of such a form as ours is still as expedient as ever.

To lead the devotions of a congregation in extempore prayer is a work for which but few are qualified. An extensive knowledge of the Scriptures must be combined with fervent piety, in order to fit a person for such an undertaking; and I greatly mistake, if there be found a humble person in the world, who, after engaging often in that arduous work, does not wish at times that he had a suitable form prepared for him.

That the constant repetition of the same form does not so forcibly arrest the attention as new opinions and expressions would do, must be confessed; but, on the other hand, the use of a well-composed form secures us against the dry, dull, tedious repetitions which are but too frequently the fruits of extemporaneous devotions. Only let any person be in a devout frame, and he will be far more likely to have his soul elevated to Heaven by the Liturgy of the Established Church, than he will by the generality of prayers which he would hear in other places of worship; and, if anyone complains that he cannot enter into the spirit of them, let him only examine his frame of mind when engaged in extemporaneous prayers, whether in public, or in his own family; and he will find, that his formality is not confined to the service of the Church, but is the sad fruit and consequence of his own weakness and corruption.

Here it may not be amiss to rectify the notions which are frequently entertained of spiritual edification. Many, if their imaginations are pleased, and their spirits elevated, are ready to think, that they have been greatly edified; and this error is at the root of that preference which they give to extempore prayer, and the indifference which they manifest towards the prayers of the Established Church.

But real edification consists in humility of mind, and in being led to a more holy and consistent walk with God; and one atom of such a spirit is more valuable than all the animal fervor that ever was excited. It is with solid truths, and not with fluent words, that we are to be impressed; and if we can desire from our hearts the things which we pray for in our public forms, we need never regret, that our imagination was not gratified, or our animal spirits raised, by the delusive charms of novelty.

In what we have spoken on this subject, it must be remembered that we have spoken only in a way of vindication; the true, the exalted, and the proper ground for a member and minister of the Established Church, we have left for the present untouched, lest we should encroach upon that which we hope to occupy on a future occasion. But it remains for us yet further to remark, that the use of our Liturgy is acceptable to God.

The words of our text are sufficient to show us that God does not look at fine words and fluent expressions, but at the heart. The Israelites had “well said all that they had spoken;” but while God acknowledged that, he added, “O that there were such a heart in them!” If there are humility and contrition in our supplications, it will make no difference with God, whether they be extemporaneous or pre-composed. Can anyone doubt whether, it we were to address our heavenly Father in the words which Christ himself has taught us, we should be accepted by him, provided we uttered the different petitions from our hearts? As little doubt then is there that in the use of the Liturgy also we shall be accepted, if only we draw near to God with our hearts as well as with our lips. The prayer of faith, whether with or without a form, shall never go forth in vain. And there are thousands at this day who can attest from their own experience, that they have often found God as present with them in the use of the public services of our Church, as ever they have in their secret chambers.

Thus we have endeavored to vindicate the use of our Liturgy generally.

We now come to vindicate it in reference to some particular objections that have been urged against it.

The objections may be comprised under two heads:

1. That there are exceptionable expressions in the Liturgy.

To notice all the expressions which captious men have caviled at, would be a waste of time. But there are one or two, which, with tender minds, have considerable weight, and have not only prevented many worthy men from entering into the Church, but do at this hour press upon the consciences of many, who in all other things approve and admire the public formularies of our Church. A great portion of this present assembly are educating with a view to the ministry in the Established Church; and, if I may be able in any little measure to satisfy their minds, or to remove a stumbling-block out of their way, I shall think that I have made a good use of the opportunity which is thus afforded me.

A more essential service I can scarcely render unto any of my younger brethren, or indeed to the Establishment itself, than by meeting fairly the difficulties which occur to their minds, and which are too often successfully urged by the enemies of our Church, to the embarrassing of conscientious minds, and to the drawing away of many, who might have labored comfortably and successfully in this part of our Lord’s vineyard.

There is one circumstance in the formation of our Liturgy, which is not sufficiently adverted to. The people who composed it were men of a truly apostolic spirit; unfettered by party prejudices, they endeavored to speak in all things precisely as the Scriptures speak; they did not indulge in speculations and metaphysical reasonings; nor did they presume to be wise above what is written; they labored to speak the truth, the whole truth, in love; and they cultivated in the highest degree that candor, that simplicity, and that charity, which so eminently characterize all the apostolic writings.

Permit me to call your attention particularly to this point, because it will satisfactorily account for those expressions which seem most objectionable; and will show precisely in what view we may most conscientiously repeat the language they have used.

In our Burial Service, we thank God for delivering our brother out of the miseries of this sinful world, and express a sure and certain hope of the resurrection to eternal life, together with a hope also that our departed brother rests in Christ. Of course, it often happens, that we are called to use these expressions over people who, there is reason to fear, have died in their sins; and then the question is: How can we with propriety use them? I answer, that, even according to the letter of the words, the use of them may be justified; because we speak not of his, but of the, resurrection to eternal life; and because, where we do not absolutely know that God has not pardoned a person, we may entertain some measure of hope that he has.

But, taking the expressions more according to the spirit of them, they precisely accord with what we continually read in the epistles of Paul. In the First Epistle to the Corinthian Church, he says of them, “I thank my God always on your behalf, that in everything you are enriched by him, in all utterance, and in all knowledge; even as the testimony of Christ was confirmed in you; so that you come behind in no gift, waiting for the coming of our Lord Jesus Christ.” Yet, does he instantly begin to condemn the same people, for their divisions and contentions; and afterwards tells them, “that they were carnal, and walked, not as saints, but as men,” that is, as unconverted and ungodly men, 1 Corinthians 1:4-7; 1 Corinthians 3:3.

In like manner, in his Epistle to the Philippians, after saying, “I thank my God upon every remembrance of you, for your fellowship in the Gospel from the first day until now; being confident of this very thing, that he who has begun a good work in you, will perform it until the day of Jesus Christ,” he adds, “Even as it is fit for me to think this of you all, Philippians 1:3-7.” Yet does he afterwards caution these very people against strife, and vain-glory, and self-love; and tell them, that he will send Timothy to them shortly, in order to make inquiries into their state, and to give him information respecting them; and he even mentions two by name, Euodias and Syntyche, whose notorious disagreements he was desirous to heal.

A multitude of other passages might be cited to the same effect; to show that the Apostles, in a spirit of candor and of love, spoke in terms of commendation respecting all, when in strictness of speech they should have made some particular exceptions.

And, if we at this day were called to use the same language under the very same circumstances, it is probable that many would feel scruples respecting it, and especially, in thanking God for things, which, if pressed to the utmost meaning of the words, might not be strictly true.

But surely, if the Apostles in a spirit of love and charity used such language, we may safely and properly do the same; and knowing in what manner, and with what views, they spoke, we need not hesitate to deliver ourselves with the same spirit, and in the same latitude, as they.

To guard against a misapprehension of his meaning, the author wishes these words to be distinctly noticed; because they contain the whole drift of his argument. He does not mean to say, that the Apostles ascribed salvation to the opus operatum, the outward act of baptism; or, that they intended to assert distinctly the salvation of every individual who had been baptized; but only that, in reference to these subjects, they did use a language very similar to that in our Liturgy, and that therefore our Reformers were justified, as we also are, in using the same.

In the Baptismal Service, we thank God for having regenerated the baptized infant by his Holy Spirit. Now from hence it appears that, in the opinion of our Reformers, regeneration and remission of sins did accompany baptism. But in what sense did they hold this sentiment? Did they maintain that there was no need for the seed then sown in the heart of the baptized person to grow up, and to bring forth fruit; or that he could be saved in any other way than by a progressive renovation of his soul after the divine image? Had they asserted or countenanced any such doctrine as that, it would have been impossible for any enlightened person to concur with them.

But nothing can be conceived more repugnant to their opinions than such an idea as this; so far from harboring such a thought, they have, and that too in this very prayer, taught us to look unto God for that total change both of heart and life, which, long since their days, has begun to be expressed by the term Regeneration.

After thanking God for regenerating the infant by his Holy Spirit, we are taught to pray, “that he, being dead unto sin, and living unto righteousness, may crucify the old man, and utterly abolish the whole body of sin;” and then declaring that total change to be the necessary means of his obtaining salvation, we add, “So that finally, with the residue of your holy Church, he may be an inheritor of your everlasting kingdom.” Is there, I would ask, any person that can require more than this? or does God in his Word require more?

There are two things to be noticed in reference to this subject; the term, Regeneration, and the thing. The term occurs but twice in the Scriptures; in one place it refers to baptism, and is distinguished from the renewing of the Holy Spirit; which however is represented as attendant on it; and in the other place it has a totally distinct meaning unconnected with the subject. Now the term they use, as the Scripture uses it; and the thing they require, as strongly as any person can require it. They do not give us any reason to imagine that an adult person can be saved without experiencing all that modern divines have included in the term Regeneration; on the contrary, they do, both there and throughout the whole Liturgy, insist upon the necessity of a radical change both of heart and life. Here, then, the only question is, not, whether a baptized person can be saved by that ordinance without sanctification; but, whether God does always accompany the sign with the thing signified?

Here is certainly room for difference of opinion; but it cannot be positively decided in the negative; because we cannot know, or even judge, respecting it, in any instance whatever, except by the fruits that follow; and therefore in all fairness it may be considered only as a doubtful point; and, if we appeal, as we ought to do, to the Holy Scriptures, they certainly do in a very remarkable way accord with the expressions in our Liturgy. Paul says, “By one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit;” and this he says of all the visible members of Christ’s body 1 Corinthians 12:13-27.

Again, speaking of the whole nation of Israel, infants as well as adults, he says, “They were all baptized unto Moses, in the cloud, and in the sea; and did all eat the same spiritual meat; and did all drink the same spiritual drink; for they drank of that Spiritual Rock that followed them; and that Rock was Christ, 1 Corinthians 10:1-4.” Yet behold, in the very next verse he tells us, that “with many of them God was displeased, and overthrew them in the wilderness.”

In another place he speaks yet more strongly still, “As many of you,” says he, “as are baptized into Christ, have put on Christ, Galatians 3:27.” Here we see what is meant by the expression “baptized into Christ;” it is precisely the same expression as that before mentioned, of the Israelites being “baptized unto Moses;” (the preposition å ò is used in both places;) it includes all that had been initiated into his religion by the rite of baptism; and of them universally does the Apostle say, “They have put on Christ.” Now I ask, Have not the people who scruple the use of that prayer in the Baptismal Service, equal reason to scruple the use of these different expressions?

Again, Peter says, “Repent, and be baptized every one of you for the remission of sins, Acts 2:38-39;” and in another place, “Baptism does now save us, 1 Peter 3:21.” And speaking elsewhere of baptized people who were unfruitful in the knowledge of our Lord Jesus Christ, he says, “He has forgotten that he was purged from his old sins, 2 Peter 1:9.” Does not this very strongly countenance the idea which our Reformers entertained, That the remission of our sins, as well as the regeneration of our souls, is an attendant on the baptismal rite? Perhaps it will be said, that the inspired writers spoke of people who had been baptized at an adult age. But, if they did so in some places, they certainly did not in others; and, where they did not, they must be understood as comprehending all, whether infants or adults; and therefore the language of our Liturgy, which is not a whit stronger than theirs, may be both subscribed and used without any just occasion of offence.

Let me then speak the truth before God. Though I am no Arminian, I do think that the refinements of Calvin have done great harm in the Church; they have driven multitudes from the plain and popular way of speaking used by the inspired writers, and have made them unreasonably and unscripturally squeamish in their modes of expression; and I conceive that, the less addicted any person is to systematic accuracy, the more he will accord with the inspired writers, and the more he will approve of the views of our Reformers. I do not mean however to say, that a slight alteration in two or three instances would not be an improvement; since it would take off a burden from many minds, and supersede the necessity of labored explanations; but I do mean to say, that there is no such objection to these expressions as to deter any conscientious person from giving his sincere assent and consent to the Liturgy altogether, or from using the particular expressions which we have been endeavoring to explain.

2. The other objection is, That the use of a Liturgy necessarily generates formality.

We have before acknowledged that the repetition of a form is less likely to arrest the attention, than that which is novel; but we by no means concede that it necessarily generates formality; on the contrary, we affirm that if any person comes to the service of the Church with a truly spiritual mind, he will find in our Liturgy what is calculated to call forth the devoutest exercises of his mind, far more than in any of the extemporaneous prayers which he would hear in other places.

We forbear to enter into a fuller elucidation of this point at present, because we should detain you too long; and we shall have a better opportunity of doing it in our next discourse. But we would here entreat you all so far to bear this objection in your minds, as to cut off all occasion for it as much as possible, and, by the devout manner of your attendance on the services of the Church, to show, that though you worship God with a form, you also worship him in spirit and in truth.

Dissenters themselves know that the repetition of favorite hymns does not generate formality; and they may from thence learn, that the repetition of our excellent Liturgy is not really open to that objection. But they will judge from what they see among us; if they see that the prayers are read among us without any devotion, and that those who hear them are inattentive and irreverent during the service, they will not impute these evils to the true and proper cause, but to the Liturgy itself; and it is a fact, that they do from this very circumstance derive great advantage for the weakening of men’s attachment to the Established Church, and for the augmenting of their own societies.

Surely then it befits us, who are annually sending forth so many ministers into every quarter of the land, to pay particular attention to this point. I am well aware, that where such multitudes of young men are, it is not possible so to control the inconsiderateness of youth, as to suppress all levity, or to maintain that complete order that might be wished; but I know also, that the ingenuousness of youth is open to conviction upon a subject like this, and that even the strictest discipline upon a point so interwoven with the honor of the Establishment and the eternal interests of their own souls, would, in a little time, meet with a more cordial concurrence than is generally imagined; it would commend itself to their consciences, and call forth, not only their present approbation, but their lasting gratitude. If those who are in authority among us would lay this matter to heart, and devise means for the carrying it into full effect, more would be done for the upholding of the Establishment, than by ten thousand discourses in vindication of it; and truly, if but the smallest progress should be made in it, I would think that I had “not labored in vain, or run in vain.”

But let us not so think of the Establishment as to forget our own souls; for, after all, the great question for the consideration of us all is, Whether we ourselves are accepted in the use of these prayers? And here, it is not outward reverence and decorum that will suffice; the heart must be engaged, as well as the lips. It will be to little purpose that God should say, respecting us, “They have well said all that they have spoken,” unless he sees his own wish also accomplished, “O that there were in them such a heart!” Indeed our prayers will be no more than a solemn mockery, if there be not a correspondence between the words of our lips and the feeling of our own souls; and his answer to us will be, like that to the Jews of old, “You hypocrites, in vain do you worship me.” Let all of us then bring our devotions to this test, and look well to it, that, with “the form, we have also the power of godliness.” We are too apt to rush into the divine presence without any consciousness of the importance of the work in which we are going to be engaged, or any fear of His majesty, whom we are going to address. If we would prevent formality in the house of God, we should endeavor to carry there a devout spirit along with us, and guard against the very first incursion of vain thoughts and foolish imaginations. Let us then labor to attain such a sense of our own necessities, and of God’s unbounded goodness, as shall produce a fixedness of mind, whenever we draw near to God in prayer; and for this end, let us ask of God the gift of his Holy Spirit to help our infirmities; and let us never think that we have used the Liturgy to any good purpose, unless it brings into our bosoms an inward witness of its utility, and a reasonable evidence of our acceptance with God in the use of it.

Charles Simeon (1759-1836)

Deuteronomy 5:28-29

The LORD heard you when you spoke to me and the LORD said to me: “I have heard what this people said to you. Everything they said was good. Oh, that their hearts would be inclined to fear me and keep all my commands always, so that it might go well with them and their children forever!”

[This and the following sermons on the same subject were preached before the University of Cambridge.]

The historical parts of the Old Testament are more worthy of our attention than men generally imagine. A multitude of facts recorded in them are replete with spiritual instruction, being intended by God to serve as emblems of those deep mysteries which were afterwards to be revealed.

For instance, what is related of our first parent, his creation, his marriage, his sabbatic rest—was emblematic of that new creation which God will produce in us, and of that union with Christ whereby it shall be effected, and of the glorious rest to which it shall introduce us, as well in this world as in the world to come.

In like manner the promises made to Adam, to Abraham, and to David, whatever reference they might have to the particular circumstances of those illustrious individuals, had a further and more important accomplishment in the Lord Jesus Christ, who is the second Adam, the Promised Seed, the King of Israel.

The whole of the Mosaic dispensation was altogether figurative, as we see from the Epistle to the Hebrews, in which the figures themselves are illustrated and explained. But there are some facts which appear too trifling to afford any instruction of this kind. We might expect indeed that so remarkable a fact as the promulgation of the Law from Mount Sinai should have in it something mysterious; but that the fears of the people on that occasion, and the request dictated by those fears, should be intended by God to convey any particular instruction—we would not have readily supposed; yet by these did God intend to shadow forth the whole mystery of Redemption!

We are sure that there was somewhat remarkable in the people’s speech, by the commendation which God himself bestowed upon it; still however, unless we have turned our minds particularly to the subject, we shall scarcely conceive how much is contained in it.

The point for our consideration is: The request which the Israelites made in consequence of the terror with which the display of the Divine Majesty had inspired them. The explanation and improvement of that point is all that properly belongs to the passage before us. But we have a further view in taking this text; we propose, after considering it in its true and proper sense, to take it in an improper and accommodated sense; and, after making some observations upon it in reference to the request which the Israelites then offered, to notice it in reference to the requests which we from time to time make unto God in the Liturgy of our Established Church.

The former view of the text is that which we propose for our present consideration; the latter will be reserved for future discussion.

The Israelites made a pledge request to God; and God expressed his approbation of it in the words which we have just recited, “Everything they said was good. Oh, that their hearts would be inclined to fear me and keep all my commands always!”

From hence we are naturally led to set before you The opinions and dispositions which God approves.

The opinions, “Everything they said was good.”

The dispositions, “Oh, that their hearts would be inclined to fear me and keep all my commands always!”

I. The opinions which God approves.

“Everything they said was good.”

Here it will be necessary to analyze, as it were, or at least to get a clear and distinct apprehension of, the speech which God commends. It is recorded in the preceding context from

Deuteronomy 5:23-28. “When you heard the voice out of the darkness, while the mountain was ablaze with fire, all the leading men of your tribes and your elders came to me. And you said, “The LORD our God has shown us his glory and his majesty, and we have heard his voice from the fire. Today we have seen that a man can live even if God speaks with him. But now, why should we die? This great fire will consume us, and we will die if we hear the voice of the LORD our God any longer. For what mortal man has ever heard the voice of the living God speaking out of fire, as we have, and survived? Go near and listen to all that the LORD our God says. Then tell us whatever the LORD our God tells you. We will listen and obey.” The LORD heard you when you spoke to me and the LORD said to me, “I have heard what this people said to you. Everything they said was good.”

Now in this speech are contained the following things:

An acknowledgment that they could not stand before the Divine Majesty.

A desire that God would appoint someone to mediate between him and them.

And lastly, an engagement to regard every word that should be delivered to them through a Mediator, with the same obediential reverence, as they would if it were spoken to them by God himself.

These are the opinions, on which the commendation in our text was unreservedly bestowed.

The first thing then to be noticed is: Their acknowledgment that they could not stand before the Divine Majesty.

Many things had now occurred to produce an extraordinary degree of terror upon their minds. There was a blackness and darkness in the sky, such as they never before beheld. This darkness was rendered more visible by the whole adjacent mountain blazing with fire, and by vivid lightnings flashing all around in quick succession. The roaring peals of thunder added a solemn solemnity to the scene. The trumpet sounding with a long and increasingly tremendous blast, accompanied as it was by the mountain shaking to its center—appalled the trembling multitude. And Jehovah’s voice, uttering with inconceivable majesty his authoritative commands, caused even Moses himself to say, “I exceedingly fear and quake! Compare Exodus 19:16-19 with Hebrews 12:18-21.” In consequence of this terrific scene, we are told that the people “left and stood afar off, Exodus 20:18-19,” lest the fire should consume them, or the voice of God strike them dead upon the spot, Exodus 20:21.

Now though this was in them a mere slavish fear, and the request founded upon it had respect only to their temporal safety—yet the sentiment itself was good, and worthy of universal adoption.

God being hidden from our senses, so that we neither see nor hear him, we are ready to think lightly of him, and even to rush into his more immediate presence without any holy awe upon our minds; but when he speaks to us in thunder or by an earthquake, the most hardened rebel is made to feel that “with God is solemn majesty,” and that “he is to be had in reverence by all that are round about him.”

This is a lesson which God has abundantly taught us by his dealings with the Jews. Among the men of Bethshemesh, a great multitude were slain for their irreverent curiosity in looking into the ark as Uzzah also afterwards was for his well-meant but erroneous zeal in presuming to touch it. The reason of such acts of severity is told to us in the history of Nadab and Abihu, who were struck dead for offering strange fire on the altar of their God; they are designed to teach us, “that God will be sanctified in all who come near unto him, and before all the people he will be glorified Leviticus 10:1-3.”

The second thing to be noticed is: Their desire to have some person appointed who should act as a Mediator between God and them. They probably had respect only to the present occasion; but God interpreted their words as general, and as importing a request that he would send them a permanent Mediator, who should transact all their business, as it were, with God, making known to him their needs, and communicating from him the knowledge of his will.

That God did construe their words in this extended sense, we are informed by Moses in a subsequent chapter of this book. In Deuteronomy 18:15 and following verses, this explanation of the matter is given, “The LORD your God will raise up for you a prophet like me from among your own brothers. You must listen to him. For this is what you asked of the LORD your God at Horeb on the day of the assembly when you said, “Let us not hear the voice of the LORD our God nor see this great fire anymore, or we will die.” The LORD said to me: “What they say is good. I will raise up for them a prophet like you from among their brothers; I will put my words in his mouth, and he will tell them everything I command him. If anyone does not listen to my words that the prophet speaks in my name, I myself will call him to account!”

Who this Prophet was, we are at no loss to declare; for the Apostle Peter, endeavoring to convince the Jews from their own Scriptures that Jesus was the Christ, and that Moses himself had required them to believe in him, cites these very words as referring to Christ, and calls upon them to regard him as that very Mediator, whom God had sent in answer to the petitions which had been offered by their forefathers at Mount Horeb, Acts 3:22-23.

Here it should be remembered that we are speaking, not from conjecture, but from infallible authority; and that the construction we are putting on the text is not a fanciful interpretation of our own, but God’s own exposition of his own words.

Behold then the sentiment expressed in our text, and the commendation given to it by God himself. It is a sentiment, which is the very sum and substance of the whole Gospel. It is a sentiment, which whoever embraces truly, and acts upon it faithfully, can never perish, but shall have eternal life.

The preceding sentiment that we are incapable of standing before a holy God, is good, as introductory to this; but this is the crown of all; this consciousness that we cannot come to God, and that God will not come to us, but through Christ! This acquiescence in him as the divinely appointed Mediator; this acceptance of him as “the Way, the Truth, and the Life;” this sentiment, I say, God did, and will, approve, wherever it may be found. The Lord grant that we may all embrace this sentiment as we ought; and that, having tasted its sweetness and felt its efficacy, we may attain by means of it all the blessings which a due reception of it will ensure!

The third thing to be noticed is, Their engagement to yield unqualified obedience to everything that should be spoken to them by the Mediator. This, if viewed only as a general promise of obedience, was good, and highly acceptable to God; since the obedience of his creatures is the very end of all his dispensations towards them. It is to bring them to obedience, that he alarms them by the denunciations of his wrath, and encourages them by the promises of his Gospel. When once they are brought to love his law, and obey his commandments, all the designs of his love and mercy are accomplished; and nothing remains but that they attain that measure of sanctification, that shall fit them for the glory which he has prepared for them.

But there is far more in this part of our subject than appears at first sight. We will endeavor to enter into it somewhat more minutely, in order to explain what we conceive to be contained in it.

The moral law was never given with a view to men’s obtaining salvation by their obedience to it; for it was not possible that they who had transgressed it in any one particular, should afterwards be justified by it. Paul says, “If there had been a law given which could have given life, truly righteousness should have been by the law, Galatians 3:21.” But the law could not give life to fallen man; and therefore that way of obtaining righteousness is forever closed.

With what view then was the law given? I answer:

to show the existence of sin,

to show the lost state of man by reason of sin,

and to shut him up to that way of obtaining mercy, which God has revealed in his Gospel.

I need not multiply passages in proof of this; two will suffice to establish it beyond a doubt: “As many as are under the law, are under the curse; for it is written, Cursed is everyone that continues not in all things which are written in the book of the law to do them.” Again, “The law is our schoolmaster, to bring us unto Christ, that we might be justified by faith! Galatians 3:10; Galatians 3:24.”

But when the law has answered this end, then it has a further use, namely, to make known to us the way in which we should walk. In the first instance we are to flee from it as a covenant, and to seek for mercy through the Mediator; but when we have obtained mercy through the Mediator, then we are to receive the law at his hands as a rule of life, and to render a willing obedience to it.

Now all this was shadowed forth in the history before us. God gave Israel his law immediately from his own mouth; and, so given, it terrified them beyond measure, and caused them to desire a Mediator. At the same time they did not express any wish to be liberated from obedience to it; on the contrary, they engaged that whatever God should speak to them by the Mediator, they would listen to it readily, and obey it unreservedly. This was right; and God both approved of it in them, and will approve of it in every man.

We are afraid of perplexing the subject, if we dwell any longer on this branch of it because it would divert your attention from the main body of the discourse. We will therefore content ourselves with citing one passage, wherein the whole is set forth in the precise point of view in which we have endeavored to place it.

We have shown that the transactions at Mount Sinai were intended to shadow forth the nature of the two dispensations, (that of the law and that of the gospel,) in a contrasted view; that the terrific nature of the one made the Israelites desirous to obtain an interest in the other; and that the appointment of Moses to be their Mediator, and to communicate to them the further knowledge of his will with a view to their future obedience, was altogether illustrative of the gospel; which, while it teaches us to flee to Christ from the curses of the broken law, requires us afterwards to obey that law. In a word, we have shown, that though, as Paul expresses it, we are “without law” (considered as a Covenant) we are nevertheless “not without law to God, but under the law to Christ (1 Corinthians (9:21).” And all this is set forth in the 12th chapter of the Epistle to the Hebrews, in the following words: “You have not come to a mountain that can be touched and that is burning with fire; to darkness, gloom and storm; to a trumpet blast or to such a voice speaking words that those who heard it begged that no further word be spoken to them, because they could not bear what was commanded: “If even an animal touches the mountain, it must be stoned.” The sight was so terrifying that Moses said, “I am trembling with fear.” But you have come to Mount Zion, to the heavenly Jerusalem, the city of the living God. You have come to thousands upon thousands of angels in joyful assembly, to the church of the firstborn, whose names are written in heaven. You have come to God, the judge of all men, to the spirits of righteous men made perfect, to Jesus the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel, (Hebrews 12:18-24).”

I would only observe, in order to prevent any misconception of my meaning, that I do not suppose the Israelites to have had a distinct view of these things, such as we have at present; but that they spoke like Caiaphas the high-priest, when he said, “It was expedient for one man to die for the people, rather than that the whole nation should perish, (John 11:49).” They did not understand the full import of their own words; but God overruled their present feelings so that they spoke what was proper to shadow forth the mysteries of his gospel; and he then interpreted their words according to the full and comprehensive sense in which he intended they should be understood.

We could gladly have added somewhat more in confirmation of the opinions which have been set before you, and particularly as founded on the passage we are considering; but your time forbids it; and therefore we pass on to notice,

II. The dispositions which God approves.

“Oh, that their hearts would be inclined to fear me and keep all my commands always!”

These must be noticed with a direct reference to the opinions already considered; for God, having said, “They have well said all that they have spoken,” adds, “O that there were such a heart in them!”

It is but too common for those desires which arise in the mind under some peculiarly alarming circumstances, to prove only transient, and to yield in a very little time to the rooted inclination of the heart. This, it is to be feared, was the case with Israel at that time; and God himself intimated, that the seed which thus hastily sprang up, would soon perish for lack of a sufficient root. But the information which we derive from hence is wholly independent of them; whether they cultivated these dispositions or not, we see what dispositions God approves. It is his wish to find in all of us:

A reverential fear of God.

A love to Jesus as our Mediator.

A sincere delight in his commands.

First, he desires to find in us, a reverential fear of God.

That ease, that indifference, that security, which men in general indulge, is most displeasing to him. Behold, how he addresses men of this description by the Prophet Jeremiah, “Hear this, you foolish and senseless people, who have eyes but do not see, who have ears but do not hear: Should you not fear me?” declares the LORD. “Should you not tremble in my presence? I made the sand a boundary for the sea, an everlasting barrier it cannot cross. The waves may roll, but they cannot prevail; they may roar, but they cannot cross it. But these people have stubborn and rebellious hearts; they have turned aside and gone away. They do not say to themselves, ‘Let us fear the LORD our God!

Jeremiah 5:21-24.”

Hear too what he says by the Prophet Zephaniah, “I will search Jerusalem with candles, and will punish the men that are settled on their lees! Zephaniah 1:12.”

It is thought by many, that if they commit no flagrant enormity, they have no cause to fear; but even a heathen, when brought to a right mind, saw the folly and impiety of such a conceit, and issued a decree to all the subjects of his realm, that they would all “tremble and fear before the God of Daniel, who is the living God, and steadfast forever, Daniel 6:26.” Such a state of mind is dreaded, from an idea that it must of necessity be destructive of all happiness.

This however is not true; on the contrary, the more of holy fear we have in our hearts, the happier we shall be. If indeed our fear is only of a slavish kind, it will make us unhappy; but, in proportion as it partakes of filial regard, and has respect to God as a Father, it will become a source of unspeakable peace and joy. The testimony of Solomon is, “Happy is the man that fears always, Proverbs 28:14.”

Nor should we shun even the slavish fear, since it is generally the prelude to that which is truly filial; the spirit of bondage is intended to lead us to a spirit of adoption, whereby we may cry: Abba, Father! Romans 8:15.

Another ground on which men endeavor to put away the fear of God is, that it argues weakness of understanding and baseness of spirit; but we are told on infallible authority, that “the fear of the Lord is the beginning of wisdom; a good understanding have all those who do his commandments; his praise endures forever! Psalm 111:10.”

Permit me then to recommend to you this holy disposition. Learn to “fear that glorious and fearful name, the Lord your God! Deuteronomy 28:58.” Stand in awe of his Divine Majesty; and dread his displeasure more than death itself.

How you shall appear before him in the day of judgment. Settle it in your minds, whether you will think as lightly of him when you are standing at his tribunal, with all his solemn majesty displayed before your eyes, as you are accustomed to do now that he is hidden from your sight. Examine carefully whether you are prepared to meet him, and to receive your final doom at his hands.

I well know that such thoughts are not welcome to the carnal mind; but I know also that they are beneficial, yes, and indispensably necessary too for every man. I would therefore adopt the language of the angel who flew in the midst of Heaven, having the everlasting Gospel to preach to those who dwell on the earth, even to every nation, and kindred, and tongue, and people; and like him I would say with a loud voice, “Fear God, and give glory to him; for the hour of his judgment is come! Revelation 14:6-7.” It is come already in the divine purpose; and it will speedily come to every individual among us, and will fix us in an eternity of bliss or woe.

The next disposition which God would have us cultivate, is a love to Jesus as our Mediator. In proportion as we fear God, we shall love the Lord Jesus Christ, who has condescended to mediate between God and us. Were it only that he, like Moses, had revealed to us the will of God in a less terrific way, we ought to love him. But he has done infinitely more for us than Moses could possibly do; he has not only stood between God and us, but has placed himself in our stead, and borne the wrath of God for us. He has not only silenced the thunders of Mount Sinai, but “has redeemed us from the curse of the law, being himself made a curse for us! Galatians 3:13.” In a word, “He has made reconciliation for us by the blood of his cross;” so that we may now come to God as our Father and our Friend; and may expect at his hands all the blessings of grace and glory! “Through him we have access to God,” even to his throne of grace; and by faith in him we may even now receive the remission of our sins, and rejoice in hope of the glory of God.

Shall we not then love him? Shall we not honor him? Shall we not employ him in his high office as our Advocate and Mediator? Shall we not glory in him, and “cleave unto him with full purpose of heart?” It was said by the Prophet Isaiah, “They will say of me, ‘In the LORD alone are righteousness and strength.'” All who have raged against him will come to him and be put to shame. But in the LORD all the descendants of Israel will be found righteous and will exult! Isaiah 45:24-25.” O that this prophecy may be fulfilled in us; and that there may henceforth “be in every individual among us such a heart!”

Lastly, God would behold in us a sincere delight in his commandments. This will be the fruit, and must be the evidence, of our love to Christ, “If you love me,” says our Lord, “keep my commandments, John 14:15;” and again, “He who has my commandments, and keeps them, he it is that loves me, John 14:21.” Indeed without this, all our opinions or professions are of no avail, “Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God! 1 Corinthians 7:19.”

When people hear of our being “delivered from the law,” and “dead to the law,” they feel a jealousy upon the subject of morality, and begin to fear that we open to men the flood-gates of licentiousness. But their fears are both unnecessary and unscriptural; for the very circumstance of our being delivered from the law as a covenant of works, is that which most forcibly constrains us to take it as a rule of life.

Hear how Paul speaks on this subject, “I, through the law, am dead to the law, that I might live unto God, Galatians 2:19;” and again, “My brethren, you have become dead to the law by the body of Christ; that you should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God, Romans 7:4.”

You perceive then that the liberty to which we are brought by Jesus Christ, has the most friendly aspect imaginable upon the practice of good works; yes, rather, that it absolutely secures the performance of them. While therefore we would urge with all possible earnestness a simple affiance in Christ as your Mediator, we would also entreat you to receive the commandments at his hands, and to observe them with your whole hearts.

Take our Lord’s Sermon on the Mount, for instance; study with care and diligence the full import of every precept in it. Do not endeavor to bring down those precepts to your practice, or to the practice of the world around you; but rather strive to elevate your practice to the standard which he has given you.

In like manner, take all the precepts contained in the epistles, and all the holy dispositions which were exercised by the Apostles; and endeavor to emulate the examples of the most distinguished saints. You are cautioned not to be righteous over-much; but remember, that you have at least equal need of caution to be righteous enough. If only you walk in the steps of our Lord and his Apostles, you need not be afraid of excess. It is an erroneous kind of righteousness, against which Solomon would guard you, and not against an excessive degree of true holiness; for in true holiness there can be no excess. In this we may vie with each other, and strive with all our might.

Paul says, “This is a faithful saying, and these things I will that you affirm constantly, that they who have believed in God might be careful to maintain (or, as the word imports, to excel in) good works.” By these we shall evince the sincerity of our love to Christ; and by these we shall be judged in the last day.

I would therefore recommend to every one to ask himself:

What is there which I have left undone?

What is there which I have done defectively?

What is there which I have done amiss?

What is there that I may do more earnestly for the honor of God, for the good of mankind, and for the benefit of my own soul?

O that such a pious zeal pervaded this whole assembly; and “that there were in all of us such a heart!”

To those among us in whom any good measure of this grace is found, we would say in the language of Paul, “We beseech you, brethren, and exhort you by the Lord Jesus, that as you have received of us how you ought to walk and to please God, so you would abound more and more! 1 Thessalonians 4:1.”

Charles Simeon (1759-1836)

Deuteronomy 4:7-9

“What other nation is so great as to have their gods near them the way the LORD our God is near us whenever we pray to him? And what other nation is so great as to have such righteous decrees and laws as this body of laws I am setting before you today? Only be careful, and watch yourselves closely so that you do not forget the things your eyes have seen or let them slip from your heart as long as you live. Teach them to your children and to their children after them.”

Practical religion, however approved in theory, is not always admired when exhibited to our view. Not but that it has a beauty in it which commends itself to those who have a spiritual discernment; but it forms too strong a contrast with the ways of the world to gain its favor; the men of this world “love darkness rather than light;” and therefore agree to reprobate as visionary and gloomy, whatever opposes their evil habits. Nevertheless “the fear of the Lord, that is wisdom; and to depart from evil, that is understanding;” and, wherever any people are enabled to maintain a uniform and consistent conduct, there their very enemies must honor them in their hearts, and confess them to be “a wise and understanding people.” This at least was the opinion of Moses, who from that very consideration urged the Jews to contemplate their high privileges, and to walk worthy of them, verses 5, 6 with the text. To advance the same blessed end in you, we shall state:

I. The peculiar privileges of the Jewish nation.

They were certainly advanced above all the nations upon earth; as in other respects, so particularly:

1. In their nearness to God.

Moses had enjoyed such access to God as no man had ever done before; and “conversed with him face to face, even as a man converses with his friend, Exodus 33:11.” That generation to whom he ministered, had seen on many occasions the efficacy of his intercessions, and therefore could appreciate the force of that observation in the text, “What other nation is so great as to have their gods near them the way the LORD our God is near us whenever we pray to him?”

Nor was this privilege to be confined to Moses; the high-priest was furnished with an ephod and a breastplate, by means of which he was to inquire of God in every difficulty, and to obtain answers from him. This was used from time to time, even until the Jews were carried captive to Babylon; and the great privilege of having such means of communion with God may be sufficiently seen in the advantage which David repeatedly derived from it, to learn the intentions of his enemies, and to gain direction respecting his own conduct. See 1 Samuel 23:9-12; 1 Samuel 30:7-8.

The heathen indeed had their oracles which they consulted; but from which they could derive no certain information. The ambiguity of the answers given by them, left room for opposite constructions, and proved that no dependence whatever could be placed upon them. Those heathen oracles were a compound of lying priestcraft, and diabolic influence; and were no more to be compared with the oracle of God, than the light of a deceitful vapor with that of the meridian sun.

2. In the excellence of the dispensation under which they lived.

“The statutes and judgments” which Moses had delivered to them were altogether “righteous” and good.

The judicial law, which was given for the regulation of their civil polity, was founded in perfect equity, and conducive in every point to the happiness of the community.

The moral law was a transcript of the mind and will of God; it was in every respect “holy, and just, and good,” and, if followed in every part, would assimilate the people to God himself.

The ceremonial law also, notwithstanding it was burdensome in many respects, afforded peace and comfort to all who were bowed down with a sense of sin, and desirous of finding acceptance with an offended God.

As for the heathen world, they had none of these advantages; they had no such light for the government of their states, no such instruction for the regulation of their conduct, no such consolations under the convictions of guilt or the dread of punishment. They had no better guide than their own weak unassisted reason; and though by means of that they were able to frame laws for the public good, they never could devise a system whereby the soul should be restored to holiness or peace. In these respects the Jews were elevated above all the world. The excellence and authority of their laws were undisputed; and every one was made happy by his observance of them.

But still the Jews themselves had little to boast of in comparison of,

II. The superior privileges which we enjoy.

Our access to God is much nearer than theirs.

They had, it is true, in some respects the advantage. No person now can hope for such special directions as were imparted by the Urim and Thummim. But it must be remembered that this mode of ascertaining the mind of God was of necessity confined to few; it was not possible for every person to go to the high-priest, and to obtain his mediation with the Deity on every subject that might require light; this liberty could be used by few, and only on occasions of great public importance.

But our access to God is unlimited; every person, at all times, in every place, on every occasion, may come to God, without the intervention of a fellow-creature. In this respect every child of God is on a par with the high-priest himself, or rather, is elevated to a state far above him, in proportion as a spiritual approach is nearer than that which is bodily, and an immediate access is nearer than that which is through the medium of an ephod and a breastplate.

Indeed the liberty given to us is unbounded! “In everything we may make our requests known unto God;” and we may “ask what we will, and it shall be done unto us.” Though therefore the Jews were privileged beyond the Gentiles, whose gods of wood and stone could not attend to their supplications—yet we are no less privileged above them, and can adopt a language unknown to them, “Truly our fellowship is with the Father, and with his Son Jesus Christ.”

Our dispensation too is more excellent than theirs.

We need not to disparage the Jewish dispensation in any respect, in order to raise in our estimation that under which we live. We may give to that all the honor it deserves, and yet not be afraid that ours will suffer anything in the comparison. Their dispensation, as excellent as it was, was only a shadow, of which our dispensation is the substance. Whatever good their dispensation had, is retained and perfected in ours; whatever it had that was weak and burdensome, is done away. The peace which that afforded to the guilty conscience was temporary; the very means of forgiveness were only so many fresh remembrances of unforgiven sin! But the peace obtained by us “surpasses all understanding;” and the joy we taste is “unspeakable and full of glory.”

The blood of bulls and of goats afforded a very weak ground for hope, in comparison with the blood of God’s only-begotten Son that “cleanses from all sin,” and “perfects forever them that are sanctified.”

Again, the law of the ten commandments denounced a curse for one single violation of them, however small; and afforded no assistance to those who desired to fulfill it. But the precepts of the Gospel, though as holy and as perfect as the Law itself, are accompanied with promises of grace and offers of mercy to all who endeavor to obey them. God undertakes to write them on our hearts, so as to make a compliance with them both easy and delightful.

In a word, the Jewish law was a yoke of bondage, productive only of slavish fears, and ineffectual efforts. Whereas our Christian law, the law of faith, begets a filial spirit, and transforms us “into the image of our God in righteousness and true holiness.” Compare the two dispensations, and we shall see in a moment our superior advantages; for while they were only slaves under the lash, we have the happiness of being “sons and heirs!”

If such be our distinguished privileges, it befits us to consider,

III. Our duty in reference to our superior privileges.

This was a point which Moses was extremely anxious to impress on the mind of every individual, “Only take heed to yourself, and keep your soul diligently.” In like manner would we urge you in relation to the privileges you enjoy:

1. To keep up the remembrance of them in your own hearts.

It is scarcely necessary to observe how apt we are to forget the mercies which God has given unto us. The mere facts indeed may easily be retained in our heads; but a due sense of the kindness expressed in them, and of the obligations conferred by them, is not easily preserved upon the soul. The smallest trifle is sufficient to draw us from heavenly contemplations, and to engage those affections, which should be exclusively fixed on God. Hence Moses bade the people “take heed, lest the things which they had seen should depart from their heart! See also Hebrews 2:1.”

What then must we do? We must avoid the things which would weaken our sense of God’s mercies to us; and abound in those exercises which will keep alive the sense of them upon our hearts. Worldly cares, worldly pleasures, and worldly company, should all be regarded by us with a godly fear and jealousy, lest they “choke the seed” which is springing up in our hearts, and prevent us from “bringing forth fruit unto perfection.”

On the other hand, our meditation on the Christian’s privileges should be frequent; we should muse on them, until the fire kindles in our hearts, and we are constrained to speak of them with our tongues. It is thus that we must trim the lamps of our sanctuary; it is thus that we must be keeping up the fire on the altar of our hearts. In a word, if we will improve our privileges—then we shall have them augmented and confirmed. If, on the other hand, we slumber over them—then we shall give advantage to our enemy to despoil us of them, Matthew 13:12.

2. To transmit the memory of them to posterity.

The Jews were made the depositories of divine knowledge for the good of the Christian Church; and it is in the same light that we are to consider the Scriptures which are committed to us; they are not for our personal benefit merely, but for the use of the Church in all future ages. Hence then we are bound to “teach them to our sons, and our sons’ sons.”

It is greatly to be lamented indeed that so little attention is paid to the sacred oracles in the public seminaries of learning. Something of a form indeed may be observed; a form, from which the very people who enforce it neither expect nor desire any practical effect. But if one half the pains were taken to make us understand and feel the exalted privileges of Christianity, as are bestowed on elucidating the beauties of classic writers, or exploring the depths of science and philosophy—then we should see religion and morals in a very different state among us.

It was for the instructing of their children in righteousness that the solemn transactions that took place at Mount Horeb were required to be more particularly impressed on all succeeding generations, verse 10; and if the law from Mount Sinai was to be so carefully communicated to the children of Jews—then ought not “the law that came forth from Mount Zion, Isaiah 2:3,” even “the law of faith,” to be proclaimed to our children?

If they were to remember Horeb, shall not we remember Bethlehem, where the Son of God was born into the world; and Calvary, where he shed his blood; and Olivet, from whence he ascended up to Heaven, and led captive all the powers of darkness? Yes surely, these great transactions should be dwelt upon, not as mere historical facts, but as truths whereon are founded all the hopes and expectations of sinful man; and we cannot but regard it as a blessing to the Christian world, that days are set apart for the special remembrance of those great events; so that not one of them may be overlooked, but that all in succession may be presented to the view of every Christian in the land. Let us then habituate ourselves to dwell upon them as the most delightful of all subjects, Deuteronomy 11:18-20, and “account both our time and money well spent in promoting the knowledge of them in the world.”

Charles Simeon (1759-1836)

Deuteronomy 3:27-28

“Go up to the top of Pisgah and look west and north and south and east. Look at the land with your own eyes, since you are not going to cross this Jordan. But commission Joshua, and encourage and strengthen him, for he will lead this people across and will cause them to inherit the land that you will see.”

In reading the records of God’s dealings with the Jews, we are sometimes tempted to bring him to the bar of human reason, and to arraign his character as severe. Such hasty judgment, however, would be impious in the extreme; since we are wholly incompetent to decide upon matters which are so far beyond our understanding. There may be, and doubtless are, ten thousand legitimate reasons to justify his conduct, where our slender capacities cannot find any. Such light has been cast upon his procedure, in many instances, by the Gospel, as may fully evince the necessity of shutting our mouths, and of giving him credit for perfect equity, even where his dispensations most oppose our natural feelings.

We may instance this in the exclusion of Moses from the promised land. He had brought the people out of Egypt, and, with most unparalleled meekness, had endured their perverseness forty years in the wilderness. Yet, when he had led them to the very borders of Canaan, he was not allowed to go in with them; but, on account of one single offence, Moses was obliged to devolve on Joshua his office, his authority, his honors; yes, he was forbidden even to pray for an admission into that good land, verse 23-27. As dark as this dispensation must have appeared at the time, we are enabled to discern a propriety and excellency in it. It was altogether of a typical nature; for while Moses represented the law; Joshua, his successor, was a very eminent type of Christ.

The text naturally leads us to show this; and we shall,

I. Trace the resemblance which exists between Joshua and the Lord Jesus Christ.

1. Joshua resembles Christ in his name.

The name of Joshua was intended to designate his work and office. His name originally was Hoshea, but was altered by Moses to Joshua, Numbers 13:16. This, doubtless, was of God’s appointment, that he might be thereby rendered a more remarkable type of Jesus. This name imported, that he should be a divine Savior. Jah, which was prefixed to his name, is the name of God; and though, in the strictest and fullest sense, it could not properly belong to him; yet, as he was to be such a distinguished representative of Jesus, it was very properly given to him.

The name of Jesus still more fitly characterized the work that was to be performed by him. This name is precisely the same with Joshua in the Greek language; and repeatedly do we, in the New Testament, translate it, “Jesus,” when it might have been translated, “Joshua, Acts 7:45; Hebrews 4:8.” It was given to our Lord by the angel, before he was conceived in the womb, Matthew 1:21; and the express reason of it was assigned, namely, that “he should save his people from their sins.” To him it is applicable in the fullest extent, because he is “God manifest in the flesh,” “Emmanuel, God with us;” and because he is the author, not of a typical and temporary, but of a real and eternal salvation to all his followers! Hebrews 5:9.

This striking coincidence, with respect to the name, may prepare us for fuller discoveries of a resemblance,

2. Joshua resembles Christ in his office.

Joshua was appointed to lead the Israelites into the promised land. Moses was not permitted to do this. He was destined to represent the law, which was admirably calculated to lead men through the wilderness, but could never bring them into the land of Canaan; one offence against it destroyed all hope of salvation by it Galatians 3:10; it made no provision for mercy; its terms were simply, Do this and live! Romans 10:5. For an example of its inexorable rigor, Moses himself was, for one unadvised word, excluded from the land of promise.

The office of saving men must belong to another; and, for this reason, it was transferred to Joshua, who had been both appointed to it, and thoroughly qualified by God for the discharge of it, Deuteronomy 34:9.

Jesus also was commissioned to bring his followers into the Canaan that is above. He, probably in reference to Joshua, is called the Captain of our salvation, Hebrews 2:10; and he appeared to Joshua himself in this very character, proclaiming himself to be the Captain of the Lord’s army, Joshua 5:13-15. “What the law could not do, in that it was weak through the flesh,” the Lord Jesus Christ came to effect, Romans 8:3. He has been divinely qualified for the work; and, like Joshua, was “encouraged to it, and strengthened in it,” by an assurance of God’s continual presence and support, Isaiah 42:1; Isaiah 42:4; Isaiah 42:6. Jesus leads his people on from grace to grace, from strength to strength, from victory to victory, Psalm 84:7; 2 Corinthians 3:18; Revelation 6:2. Nor will he ever desist from his work, until he shall have subdued his enemies, and established his people in their promised inheritance!

Happily for us the resemblance may be likewise traced,

3. Joshua resembles Christ in his success.

Nothing could oppose any effectual bar to Joshua’s progress. Though Jordan had overflowed its banks, its waters were divided to open a path on dry land for him, Joshua 3:17. The impregnable walls of Jericho, merely at the sound of rams’ horns, were made to fall, Joshua 6:20. Confederate kings fled before him, Joshua 10:16. City after city, kingdom after kingdom, were subjected to his all-conquering army; and almost the whole accursed race of Canaanites were extirpated, and destroyed, Joshua 12:7. The promised land was divided by him among his followers, Joshua 11:23; Joshua 18:10; and he appealed to them with his dying breath, that not so much as one, of all the promises that God had given them, had ever failed, Joshua 23:14.

And shall less be said respecting our adorable Emmanuel? He “triumphed over all the principalities and powers” of Hell; and causes his followers to trample on the necks of their mightiest foes, Romans 16:20 with Joshua 10:24. He leads them safely through the swellings of Jordan, when they come to the border of the promised land, Isaiah 43:2; and having given them the victory, he divides among them the heavenly inheritance, Matthew 25:34. Thus will all of them be put into possession of “that rest, which remains for the people of God, Hebrews 4:1; Hebrews 4:9; Hebrews 4:11,” in the hope and expectation of which they endured the labors of travel, and the fatigues of war.

Having traced the resemblance between Joshua and Christ, I will,

II. Take occasion to suggest from it some beneficial advice.

1. To those who desire to possess the promised land.

I am grieved to say that many desire that good land—yet never attain unto it.

First, because they do not seek it with sufficient earnestness.

Secondly, because they do not seek it in God’s appointed way.

Respecting the former of these our blessed Lord says, “Agonize to enter in at the strait gate; for many shall seek to enter in, and not be able, Luke 13:24.”

And of the latter, the Apostle Paul, speaking of the great mass of the Jewish people, says, that, though they “followed after the law of righteousness, they did not attain to the law of righteousness; because they sought it not by faith, but as it were by the works of the law. Romans 9:30-33.” He bore them record that they had a zeal of God; but it was not according to knowledge; for, being ignorant of God’s righteousness, and going about to establish their own righteousness, they would not submit themselves to the righteousness of God. Christ was the end of the law for righteousness to every one who believed. “But they, instead of believing in him for salvation, stumbled at him as a stumbling-stone and a rock of offence;” and thus they perished, while the Gentiles by believing in him were saved! Romans 10:2-4.

Now, my brethren, I cannot too earnestly impress upon your minds the necessity of abandoning altogether the law of Moses as a ground of hope before God, and of trusting entirely in the Lord Jesus Christ for salvation! If Moses himself was not allowed to lead his followers into the earthly Canaan, or even to go in there himself—then much less can he lead you into the heavenly Canaan. As a guide through the wilderness, Moses is excellent; but as a Savior, he will be of no use. Joshua alone can give you the possession of the promised land; that is, Jesus alone can effect your complete salvation!

If you read the epistles of Paul to the Romans and Galatians, you will find the main scope of both is to establish and enforce this truth. Bear in remembrance then that you must “die to the law,” and seek salvation by Christ alone; for “by the deeds of the law shall no flesh be justified.”

2. To those who are fighting for the possession of the promised land.

Though Canaan was promised to the Israelites—yet they must fight for it. And you must also fight for the promised inheritance of Heaven. Remember however, that you are not to fight in your own strength. You must “be strong in the Lord and in the power of his might,” if you would gain the victory over your spiritual enemies. And this is your great encouragement; for through Him the weakest shall be strong; yes, shall prove “more than conqueror” over all his enemies.”

What took place in the contest of Israel with the Midianites shall be accomplished in God’s Israel throughout all the world. Against the numerous hosts of Midian only twelve thousand armed Israelites (a thousand from each tribe) were sent to fight; and when the whole Midianite army was destroyed, it was found, on investigation, that not a single Israelite was slain! Numbers 31:49.

So shall it prove with you, my brethren, in your spiritual warfare. Only fight manfully in the Savior’s strength; and what he said to his heavenly Father in reference to his disciples while he was yet upon earth, he will repeat before the whole assembled universe in the day of judgment, “Of those whom you have given me, not one is lost! John 17:12.” True, there are Anakim of gigantic stature to contend with, and cities walled up to Heaven to besiege; but “greater is he who is in you than he who is in the world;” and all your enemies, with Satan at their head, “shall be bruised under your feet shortly! Romans 16:20.” “You shall devour them! Numbers 14:9,” and not one shall ever be able to stand before you.

3. To those who yet retain their hostility to the Lord Jesus.

You have seen what was the outcome of the contest between Joshua, and all the kingdoms of Canaan. No less than thirty-one kings fell before him, Joshua 12:24. And Le sure that you also must perish, if you continue to fight against our adorable Lord and Savior. I would earnestly recommend to you the example of the Gibeonites. They felt assured that they could not withstand Joshua; and therefore, pretending to belong to a nation remote from Canaan, they came, and entreated him to make a league with them. There needs no such collusion on your part. You may come to Jesus, and he will enter into covenant with you to spare you, Joshua 9:15. And, if your submission to him provokes the hostility of the world against you, he will come to your support, and will save you by a great deliverance! Joshua 10:4; and will make you eternal monuments of his power and grace.

Let me also recommend to you the example of Rahab. She cast herself and all her family on the mercy of Joshua; and bound the cord with which she had let down the spies from the walls of Jericho, about her window, as the sign of her affiance in the pledge that had been given her. For this faith of hers, and for her works consequent upon it, was she commended both by Paul, and James, Joshua 6:22; Joshua 6:25 with Hebrews 11:31 and James 2:25.

If you also with similar faith cast yourselves upon the Lord Jesus, and, like her, evince also by your conduct the sincerity of your faith, you “shall be saved in the Lord with an everlasting salvation,” and have a portion accorded to you among the Israel of God forever and ever!

Charles Simeon (1759-1836)