The Excellency of the Liturgy: Sermon III

Editor’s Note: The following sermon is the third in a series of four sermons on the excellency of the Church of England’s liturgy that Charles Simeon preached before Cambridge University in 1811. In celebration of the life and ministry of this great evangelical leader I am publishing all four sermons on Anglicans Ablaze. Simeon was truly a Christian ablaze with zeal for the gospel.

Sermon III: The spirituality and purity, fulness and suitableness, and moderation and candour of the Liturgy

They have well said all that they have spoken: O that there were such an heart in them! Deuteronomy 5: 28,29

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 endeavoured 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 labour 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 [= exception taken, esp. frivolous objection], 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 fulness and suitableness—Its moderation and candour.

1st. 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 Dismission [= dismissal] Prayer which closes the whole; there is nothing for shew, 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 [= faith, trust (in)] 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 burthens [= 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 endeavouring 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 vouchsafed to any, especially that great mercy of preservation from the pangs and perils of child birth? 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 labours 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 everything, as far as human endeavours 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 candour, 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.

The excellencies of our Liturgy will yet further appear while we notice, next, Its fulness 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, whilst every particular is entered into so far that every individual person may find his own ease adverted (= refer in speech or writing (to circumstances & c.)] 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 sentiments, 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 ("In all time of our prosperity…" in the American Liturgy. Am. Ed.); 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 intreat him also to succour, 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 water, all women labouring of child ("All women in the perils of child-birth…" in the American Liturgy. Am. Ed.), all sick persons, and young children, and particularly intreat 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 uponall 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 forceably, 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 thy Divine Majesty, provoking most justly thy 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 burthen [= burden] of them is intolerable. Have mercy upon us; have mercy upon us, most merciful Father: for thy Son our Lord Jesus Christ's sake, forgive us all that is past; and grant that we may ever hereafter serve and please thee in newness of life, to the honour and glory of thy 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 Ghost, 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 thee, O God, we acknowledge thee to be the Lord. All the earth doth worship thee, the Father everlasting. To thee all angels cry aloud, the heavens, and all the powers therein: To thee Cherubin and Seraphin continually do cry, Holy, Holy, Holy, Lord God of Sabaoth : Heaven and earth are full of the Majesty of thy 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 thee, Lord, holy Father, almighty, everlasting God : Therefore with angels, and archangels, and with all the company of heaven, we laud and magnify thy glorious name, evermore praising thee, and saying, Holy, Holy, Holy, Lord God of hosts, heaven and earth are full of thy glory; glory be to thee, 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; whilst 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 coldness of a formalist, the self-importance of a systematic dogmatist, and the unhallowed fervour 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.

It remains that we yet further trace the excellence of our Liturgy in its Moderation and Candour.

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 sentiments 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 connexion 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, whilst 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 not unfrequently 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 shew 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 want of this virtue in the temper of the present times; and whether, if our Reformers themselves were to rise again and live amongst us, their pious sentiments 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 labour 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 sentiments 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 candour 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 candour 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 Athanasian Creed is omitted in the American Liturgy. Am. Ed.). 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 whilst 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 shews 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,) mustthus 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 [= cite as proof or instance]?

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 be 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 persons, 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 Ghost, 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 worshipped. 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 [= cite as proof or instance]—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 [= cite as proof or instance] 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 spake of the Gospel at large, " He that believeth and is baptized, shall be saved, and he that believeth not shall be damned."

Thus, in either view, the use of the Creed may be vindicated: for, if we consider the obnoxious 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 doctrine proved, and not to the proof annexed, that the damnatory clauses are fairly applicable.

Still, after all, I confess, that if the same candour 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 verily 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 laboured 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: yea, moreover, frequent occasion is taken from these blemishes to persuade men to renounce their communion with the Established Church, in the hopes offending 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 11,000 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, an heart suited to the Liturgy, and cast as it were into that mould. It may with truth be said of us, "They have well said all that they have spoken: O that there were in them such an 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 an heart!" Let us cultivate the moderation and candour which are there exhibited; divesting ourselves of all prejudice against religion, and receiving with impartial readiness the whole counsel 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 engage; 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 labour to be holy as God himself is holy, and perfect even as our Father which is in heaven is perfect. If now a doubt remain 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 did set it forth and shew 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 !" (The prayers for civil rulers are adapted in the American Book of Common Prayer, to the government of the United States. Am. Ed.) Yea, 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 amongst us, "true repentance; and forgive 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.