The Excellency of the Liturgy: Sermon I

The following sermon is the first of four sermons on the liturgy of the Church of England, which Charles Simeon preached before Cambridge University in 1811. I am publishing these sermons in honor of Simeon’s birthday on September 24, 1759.

Simeon was a leading English Evangelical in the late eighteenth and early nineteenth century. He was one of the founders of the Church Missionary Society. He published hundreds of sermons and outlines of sermons, which he called "sermon skeletons,” and which are still in print. His magnum opus was Horae Homileticae, a commentary on the whole Bible. It was designed to help young and inexperienced ministers in their sermon preparation. He also established the Simeon Trust for the purpose of acquiring church patronage to perpetuate Evangelical clergy in Church of England parishes.

Simeon described himself as “moderate Calvinist.” He frequently referred to himself simply as a “Biblical Christian,” He believed that the Bible should speak for itself. A guiding principle for Simeon was to “Be Bible Christians, not systems Christians.” “My endeavor is to bring out of Scripture what is there, and not to thrust in what I think might be there,” he wrote. “I have a great jealousy on this head; never to speak more or less than I believe to be the mind of the Spirit in the passage I am expounding.”

Simeon believed that a sermon should serve three purposes. First, the sermon should humble the sinner. Second, it should exalt the Lord Jesus Christ. And third, it should promote holiness.

Editor’s Note: I have made some alterations in the spelling, Americanizing and modernizing it.

The Excellency of the Liturgy: Sermon I

“They have well said all that they have spoken: that there were such a heart in them.” Deuteronomy 5:28-29

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 farther 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 willing 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 should 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 explication 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 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 an earnest request to God: and God expressed his approbation of it in the words which we have just recited; " They have well said all that they have spoken: O that there were such a heart in them!" From hence we are naturally led to set before you the sentiments and dispositions which God approves; the sentiments; "They have well said all that they have spoken;" the dispositions; O that there were in them such a heart."

1st. The sentiments which he approves.

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 the 33d verse. "And it came to pass, when ye heard the voice out of the midst of the darkness, (for the mountain did burn with fire,) that ye came near unto me, even all the heads of your tribes, and your elders ; and ye said, "Behold, the Lord our God hath shewed us his glory, and his greatness, and we have heard his voice out of the midst of the fire: we have seen this day, that God doth talk with man and he liveth. Now therefore why should we die? For this great fire will consume us: if we hear the voice of the Lord our God any more, then we shall die. For who is there of all flesh that hath heard the voice of the living God speaking out of the midst of the fire, as we have, and lived? Go thou near, and hear all that the Lord our God shall say: and speak thou unto us all that the Lord our God shall speak unto thee; and we will hear it and do it." Then it is added, " And the Lord heard the voice of your words when ye spake unto me; and the Lord said unto me, I have heard the voice of the words of this people, which they have spoken unto thee: they have well said all that they have spoken."

In this speech are contained the following things; an acknowledgement 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. And these are the sentiments, 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 an awful 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: 18-31). In consequence of this terrific scene we are told that the people " removed 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 (Ver. 21 above cited). 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 lie speaks to us in thunder or by an earthquake, the most hardened rebel is made to feel that " with God is terrible 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 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 that come nigh unto him, and before all the people he will be glorified (Leviticus 10:3)."

The next 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 wants, 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
18th of Deut. and 15th and following verses, this explanation of the matter is given. "The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren like unto me; unto him shall ye hearken, according to all that than desiredst of the Lord thy God in Horeb in the day of the assembly, saying, Let me not hear again the voice of the Lord my God, neither let me see this great fire any more, that I die not. And the Lord said unto me, they have well spoken that which they have spoken.”

“I will raise them up a prophet from among their brethren like unto thee, and will put my words in His mouth; and as he shall speak unto them all that I command him: and it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him." 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 the very words as referring to Christ, and call 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 13: 23, 33).

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 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 whosoever 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, wheresoever 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 insure!

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 endeavour 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 he justified by it. St. Paul says, “If there had been a law given which could have given life, verily 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 shew the existence of sin, and 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 every one that continueth 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: 10-24).” 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 child of 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, whilst 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 St. 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: “Ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness and darkness and tempest, and the sound of a trumpet and the voice of words; which voice they that heard, intreated that the word should not be spoken to them any more: (for they could not endure that which was commanded: and so terrible was the sight, that Moses said, I exceedingly fear and quake:) but ye are come unto Mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general Assembly and Church of the first-born, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus the Mediator of the New Covenant, and to the blood of sprinkling which speaketh better things 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 spake 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 spake 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 sentiments 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 in the second place the dispositions which God approves. These must be noticed with a direct reference to the sentiments already considered; for God having said, " They have well said all that they have spoken,” adds, " O that there were such an 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 inclinations of the heart. This, it is 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 want 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, and an unfeigned 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 now this, O foolish people, and without understanding; which have eyes and see not; which have ears and hear not: Fear ye not Me, saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual decree, that it cannot pass it; and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? But this people hath a revolting and a rebellious heart; they are revolted and gone: neither say they in their heart, Let us now fear the Lord our God (Jeremiah 5:20- 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 should 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 be 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 feareth 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 endeavour to put away the fear of God is
that it argues weakness of understanding and meanness 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 they that do his commandments: his praise endureth for ever (Psalm 3:10)." Permit me then to recommend to you this holy disposition. Learn to " fear that gloriously and fearful name, the LORD thy God (Deuteronomy 28: 58).” Stand in awe of his Divine Majesty: and dread his displeasure more than death itself. Bethink yourselves, 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 terrible Majesty displayed before your eyes, as you are wont to do now that he is hid 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 salutary, yea, and indispensably necessary too for every child of man. I would therefore adopt the language of the Angel, who flew in the midst of heaven, having the everlasting gospel to preach to them that 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 amongst 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; 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 honour 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, “Surely shall one say, In the Lord have I righteousness and strength; even to him shall men come: and all that are incensed against him shall be ashamed, In the Lord shall all the seed of Israel be justified, and shall glory (Isaiah 45: 24-25).” O that this prophecy may be fulfilled in us; and that there may henceforth “be in every individual amongst us such a heart!”

Lastly, God would behold in us an unfeigned delight in his commandments. This will be the fruit, and must be the evidence, of our love to Christ " If ye love me, says our Lord, keep my commandments (John 14:15):" and again, “He that hath my commandments and keepeth them, he it is that loveth me (John 14:21).” Indeed without this, all our sentiments or professions are of no avail: "Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God (1 Corinthians 3:19)."

When persons 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 St. 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, ye are become dead to the law by the body of Christ, that ye 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, yea rather, that it absolutely secures the performance of them. Whilst 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 endeavour 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 endeavour 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. St. Paul, says, " This is a faithful saying; and these things I will that thou affirm constantly; that they who have believed in God might be careful to maintain (or as the word imports) to excel in good works (Titus 3:8)." 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 honour 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 amongst us in whom any good measure of this grace is found, we would say in the language of St. Paul, " We beseech you, brethren, and exhort you by the Lord Jesus, that as ye have received of us how ye ought to walk and to please God, so ye would abound more and more (1 Thessalonians 4:1).