Exegetical and Hermeneutical Commentary of Deuteronomy 5:28

And the LORD heard the voice of your words, when ye spoke 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.

28. And Jehovah heard the voice of your words ] Deu 1:34.

they have well said ] Deu 18:17. Yet

Fuente: The Cambridge Bible for Schools and Colleges

28 30. Jehovah approves the people’s request and dismisses them to their tents. E simply, the people stood afar off (Exo 20:21).

Fuente: The Cambridge Bible for Schools and Colleges

Deu 5:28-29

The Lord heard the voice of your words.

Gods hearing the voice of the words of His people

1. We may learn, from what is here said, that God notices and approves such religious professions and engagements as are in accordance with His Word, and by which we bind ourselves to do His will. I have heard, He here says, the voice of the words of this people. It is still true that He hears all the words that are spoken by men upon earth, that He hears them not as one by whom they are unregarded, out as one who marks them as indications of character, and to whom we must answer for what they have expressed. What need have we to pray, Set a watch, O Lord, before my mouth; keep the door of my lips! But here the words which God testifies that He had heard with approval were those which spoke the resolution adopted to obey and serve Him; and will He not take special notice of such words, observe whether they have been sincerely uttered, and whether the resolutions they expressed are acted on?

2. God greatly desires that we should adhere to our religious professions and engagements. O that there were such an heart in them! He said of the people who avowed their intention to hear and to do all that He should speak unto them by the mouth of His servant Moses.

3. It remains to be proved whether we will act up to our professions and engagements to be the Lords. O that there were such an heart in them! God said when He heard the voice of the words of the people; an heart that is corresponding to their words, a mind and will to do according to what they had spoken. How lamentable often are the inconsistencies which may be observed between the professions of men and their practice, the changes which may take place from devotional feeling to utter worldly-mindedness! What a difference between the man calmly seated at the table of the Lord, his heart opening to every solemn and soothing impression, constrained to resolve that he will live to Him who died for him and rose again, and the same man it may be in the market, engaged in the bustle, hearing the clamour, and yielding to the various incitements which may be offered to covetous desire, or angry contention, or intemperate indulgence! But when we consider these things it becomes us to be jealous over ourselves, to consider deeply what we have undertaken.

4. That with our adherence to the engagements we have undertaken to be the Lords and to serve Him, our present and our eternal interests are connected: O that there were such an heart in them, that they would fear Me, and keep all My commandments alway, that it might be well with them, and with their children forever! Our portion of this worlds good may be scanty, but, thus blessed, it will suffice for all our wants in regard to the body and the life that now is; and even ii subjected to privations, we shall be sustained under them by the assurance of a Saviours sympathy. We may find a religious life, a life of faith in the Son of God and of obedience to His commandments, effectual to promote even our present well-being. Who so blessed as the man who fears the Lord aright, and walks with Him in truth? His views and feelings and prospects may all partake of cheerfulness; they are all brightened by the light of hope. In the benevolent and devout affections which go forth to his fellow men and rise to his Father in heaven, he has in him a well of living water springing up unto everlasting life. (J. Henderson, D. D.)

A sacramental meditation

1. God is witness to every word which we utter, especially to our solemn engagements to be His servants.

2. Those that say they will hear and do what God commandeth say well, and He is pleased with such declarations and resolutions.

3. The great God wishes that they who make good resolutions would keep them.

4. It would be happy for the professors of religion if they would abide by their good resolutions and act consistently. It would be well with them if there were always such an heart in them as there is at those solemn seasons. The expression plainly intimates that it is never truly well with mankind till they keep Gods commandments, till they keep all His commandments; yea, till they keep them always. This is what God expects. Good resolutions without a consistent, sincere obedience, will not be accepted. Our happiness will be ensured. It will, as these words intimate, entail a blessing on our children. Yea, it will be well with us forever. (J. Orton.)

They have well said all that they have spoken. O that there were such an heart in them!–

Perfect obedience

In this Divine saying there are several principal things concerned.

1. First there is a testimony of the great love of God. The words are, very expressively, the words of love and merciful regard. They strongly testify Gods fatherly concern and disposition to do good towards His people.

2. There is a more melancholy feeling of regret that the people would not be found answering to this disposition of Divine love. God does not, indeed, plainly say that the people had not such an heart, as is described in the text–an heart to fear Him, and to keep all His commandments always; neither does God say that they would not have such an heart; yet the impression left by the words is, that there would be a failure on the part of men, when God had done in His vineyard all that could be done, to keep it and to bless it.

3. It declares where the fountain of obedience must be; namely, in the heart. There is the source of duty, as so many other scriptures testify: Out of the abundance of the heart the mouth speaketh. So it is said of the righteous man, The law of his God is in his heart, and his footsteps shall not slide. So, again, Thy words have I hid within mine heart, that I should not sin against Thee.

4. It is said, not simply My commandments, but all My commandments. And this difference will not be lost upon reflecting hearers. It is the building of integrity upon sincerity. It reminds us of the necessity of yielding to God, not a partial and divided obedience, but an entire one.

5. The word always is added, to guard us against weariness in well-doing, as the words before it are directed to guard us against an imperfect and indolent aim. How many will be good for a while, and yet not endure to the end! How many begin a fair course, and break off from it! How many precepts and warnings are given us in Scripture, specially to guard us against this very thing!

6. It testifies the providential love and care of God towards His people from generation to generation; inasmuch as, after the preceding wish, the words run, that it might be well with them and with their children forever! This is certainly a very striking and touching proof of Divine regard. It strongly confirms the doctrine of an eternal Providence. It also speaks powerfully towards the maintenance of an hereditary faith–a faith in the true and living God, handed down from father to son, until the purpose of God in creating man for this world shall have been fully answered, and the fashion of this world shall then pass away. (J. K. Miller.)

Free will

Consider–

1. Fear Me, and keep My commandments always. The Ten Commandments are not worn out and antiquated; they contain a moral clement, a root of right action and right principle, which not only cannot be dispensed with, but must be enlarged upon. All contain a moral principle–love to God, love to man. But, as our Lord says, Christians must not content themselves with the observance of these Ten Commandments. Perfection must be our aim. Our love for man must be modelled after Gods love, deep, catholic, unbounded; and our love for God must be reciprocal to His for us, an unrestrained overflowing gratitude, an unreserved devotion, an exhaustless loyalty. To keep His commandments we must go to the root of them.

2. O that there were such an heart in them,. . .that it might be well with them. Plainly, then, the keeping of Gods commandments ensures welfare. If thou wilt enter into life, keep the commandments. People talk of the burden of obeying God; it is tiresome, say they, and a thankless thing to be strict and religious. Those who do not try the pleasure of piety, of course will not understand that there can be any comfort in it. But there is more pleasure in serving God than in any other course. Ah! men may love the world, but the world will not satisfy the needs of their inner souls. But the fear of God does bring peace. There is an inward satisfaction, a consciousness of having done the right thing, which makes the heart glow with pleasure; not unfrequently, but not always, an outward blessing in earthly advantages–quite as often as in the case of the unprincipled–but, what is more than all, there is the peace of looking onwards. A step further. When the great plunge is made, and the soul finds itself in the world beyond, where silver and gold will not buy comforts, and intellect and sinews are powerless; there, in the life which knows no ending, will those who have feared God, and believed in His Word, and kept His commandments, find to their joy that it is well with them: the treasures of that kingdom will be theirs: the honours of heaven, the pleasures of spiritual enjoyment, will be their own, when nothing else can give pleasure nor relief.

3. But mark: Keep My commandment always. Steadfast, continuous, patient, must our obedience be; not hot and cold in the service of God; not a week of church going and a week of dissipation. Piety consists in settled habits of love to God and man: and if your breath passes away at the moment when your evil spirit has the upper hand, what then?

4. Again, O that there were such an heart in them that they would keep . . . Here we have a Divine assertion of mans free will. It lies with ourselves to choose–to do, or not to do, the will of God. He does not force us to be good, nor prevent us from being good. There is something in every heart, if honest enough to look at itself, which says, It rests with thee, with thyself, whether thou wilt serve God or not. It is perfectly true, By grace ye are saved; and that not of yourselves, it is the gift of God: yet St. Peter says, Grow in grace, that is, enjoins growth; and therefore growth, somehow, is in our own power. We talk of our uncontrollable impulses; but self-control is in our own hands, and may be acquired by practice. You stand at a high window, or on the edge of a cliff, you look down, and an unaccountable impulse prompts you to jump down, to certain death, you know. Is it not at such a moment in your power to draw back? If you let the sensation linger, it takes a decided shape; you cannot say what may happen, you may jump down. But you can draw back at once. If you play with the temptation, you will soon find it stronger than your will; but not at first, for there is a promise of a way of escape from every temptation. In other words, you can resist; the aid of God, which rises above all false notions about fate, is guaranteed to you. (G. F. Prescott, M. A.)

Mans true attitude before God

There were three sentiments referred to when God declared of the Israelites that they had well said all that they had spoken.

1. That sinners must be consumed if they stood by themselves before God in His majesty.

2. That they need a Mediator.

3. That a Mediator once appointed must be unflinchingly obeyed. And forasmuch as God distinctly avouches His approval of that which the Israelites had uttered, we learn at once that to have a dread of His majesty, a desire for an Intercessor, and a determination to obey, make up the characteristics which the Creator searches after, and delights in, amongst His creatures. We have now to show that the three sentiments, into whose expression this speech is reducible, do virtually recognise the leading truths of religion; and there will then be no difficulty in understanding whey God should have declared–I have heard the voice, etc. Now we suppose that the secret spring of all impiety and all irreligion is the want of a due sense of the awfulness of God. Oh! for the trumpet peal, the thunder, and the lightning which heralded and announced the presence of the living God on Sinai! Something of the like scene takes place, something of the like instrumentality is introduced, whenever the Holy Spirit effects the work of conversion. The man is made actually to feel that God is to be reverenced, feared, and dreaded; that He is, and must be, a consuming fire to His adversaries. And then, when man is brought to the discovering by the law the infinite number of his offences against God, and the distinct impossibility that anyone should be forgotten or overlooked–then, for the first time, can he be said to know rightly the awfulness of God; and then, for the first time, will he be softened in heart, and stricken in spirit, and confess from his very soul that the Almighty is terrible. But we go on to inquire what course it will be which the awakened man adopts when made thoroughly conscious that God is thus awful? It is enough if he discern but something of the spirituality of the law, of its infinite demands, of its unmitigated penalties; for he instantly perceives that it were as idle to think of grasping the sun and the stars as of obeying this law for himself, and there is at once wrought in man the persuasion that he cannot stand in his own strength and in his own merit, face to face with his Maker. He will be ready to lie down in the dust, and leave himself to be crushed beneath the weight of indignation, unless, indeed, he can find some being mighty enough and pure enough to rise as an intercessor, and plead his cause with the Most High. Add to this the third sentiment, and the illustration of our text will be complete. Speak thou unto us all that the Lord our God shall speak unto thee, and we will hear and do it. You understand from this that the Israelites had, so far, right apprehensions of the office of the Mediator, as the expression may witness–not only to shield them from wrath, but to teach them their duty. There is no lack under the Gospel dispensation of a readiness to be delivered by Christ from the anguish which is the portion of those who die unregenerated. But unless Christ Jesus be received under all His characters, it is not possible that He should be received under any. Prophet, Priest, and King to His Church, I must submit to His teaching, and I must bow before His sceptre, if ever I look to be reconciled by His sacrifice. Those whom He washes in His blood, He instructs as a master, and reigns over as a monarch. (H. Melvill, B. D.)

The heart depraved

I. What is meant by the term heart, as used in this passage and those which correspond with it. The same mind has a great variety of acts. When it acts in one manner, we call the mind thus acting, reason; when it acts in another manner, we call it conscience. In view of its constant production of feelings and emotions, we call it the heart, or will. Thus, the term heart is used to denote the mind, in respect to its capacity to exercise feelings towards God, His law, His government.

1. What, then, is the character of the natural heart? This is answered by the Word of God. All the acts of the natural heart are declared to be sinful. Whatever of evil exists in an individual of the human family, is charged ultimately on his heart. All evil, in thought, word, or deed, is described as having its origin here.

2. This doctrine is confirmed by the fact that God has promised to renew the hearts of His people. If Divine energy is requisite to turn the hearts of men, and to renew them in righteousness, then their depravity is truly alarming.

3. This view is confirmed by the prayers recorded in the Scripture for the renovation of the heart.

4. This view is sustained by the representations which the Scriptures make of its renovation (Pro 21:1; Php 2:13; 1Co 12:4-6; Eph 1:1-23). The reclaiming of us from walking in the lusts of the flesh and of the mind, and our recovery from the control of our own hearts, and our creation in His image, are declared to be not of works, but of grace; and as new creatures the saints are declared to be His workmanship, created anew unto good works.

II. Have we no control over the feelings and desires of our minds? This branch of the subject is exceedingly important. It is admitted that the mind has some indirect control over the feelings and desires. But though the turning away of the eyes and the mind from meditating evil, and the contemplation of objects which are noble and excellent, may actually make a wide difference in the external character of men, and in the internal exercise of the unholy feelings and desires, yet it is to be remembered that the human heart, under all these operations, remains the same. If, after a long period, the eyes are again suffered to behold transgression, and the mind to meditate it, there will be found in every unregenerate bosom the same unholy feelings and the same elements of iniquity. Nor is it possible for the mind, by its own resolution, to hush them into silence. Let a strong affection seize the heart, and it controls and determines the volitions, but is not determined by them. Though their exercise may be checked, yet no power but that of Him, who commanded the winds and the waves to be still, can destroy them, and produce in their place the holiness without which no man shall see the Lord.

III. All beings act freely. The holy beings, who stand around the throne of God, act according to the law of God, and with this the holy desires and feelings of their hearts correspond. The saints in this life act freely. Their souls are renewed. The wicked act freely. They indulge, in different degrees, the desires and feelings of their hearts. These flow forth spontaneously, and all the determinations of their minds to neglect what God has required, or to do what He has forbidden, are produced by them. Thus they sin freely. But it may here be asked, are they not equally free to be holy? To this I reply, that I know of no other hindrance except their own hearts. Ye will not come unto Me, that ye might have life.

IV. If any shall eventually be saved it must be ascribed altogether to the will of God. I know, indeed, that this doctrine is not apt to be agreeable to the mass of mankind. But why should it not be? It is a truth–it is a melancholy truth–that the race of man has ruined itself. It is a sad truth that our hearts are depraved. It is a mournful fact that we will not come to Christ. Why, then, should we not rejoice to hear that God is better to us than we are to ourselves? Why should we not forever praise Him for His unspeakable gift? (J. Foot, D. D.)

Good resolutions heard by God

God has heard our religious resolutions and engagements. First our private ones–that we would watch against such a tempter, pray for grace to resist such a temptation, to redeem the time and honour the Lord with our substance. Secondly, our more public and solemn ones; when we joined ourselves to His people, went to His table, and over the memorials of His dying love said Henceforth by Thee only will I make mention of Thy name. But talking and doing are two things. Even amongst ourselves one goes little way without the other. Actions speak louder than words. What is lip service in religion! (W. Jay.)

Character not to be estimated by speech

Speech is one of the most uncertain criterions to judge of character as to reality or degree of religion. From education, reading, and hearing, persons may learn to talk well, may surpass others far better than themselves, as an empty vessel sounds louder than a full one, and a shallow brook is more noisy than a deep river. Some speak little, concerning themselves especially, from fear of deception, or lest they should appear to be what they are not. Baxter says, in his life of Judge Hale, I feared he was wanting in experimental religion, as he seldom spoke of his own spiritual views and feelings. But upon better acquaintance I found out my mistake. He had heard from many so much hypocrisy and fanaticism that he was urged towards the extreme of silence. The champion of truth has defended its purity and importance, contended earnestly and as far as argument and evidence goes, wisely for the faith. He has well said all that he has spoken. But where is the spirit of truth, the meekness of wisdom, the mind of Christ? Another in the sanctuary has acknowledged in language equally beautiful and true, We have erred and strayed from Thy ways like lost sheep, etc. He has well said all that he has spoken. But where is the broken heart, the contrite spirit? How often after these confessions is the sermon founded upon them disliked, and the preacher condemned? A third has gone to his brethren in distress and justified the ways of God to man, but does he justify Gods dealings with himself in time of trouble? He has well said all that he has spoken, but reminds us of Jobs language, Behold thou hast instructed many, and thou hast strengthened the weak hands. Thy words have upholden him that was falling, and thou hast strengthened the feeble knees. But now it is come upon thee, and thou faintest; it toucheth thee, and thou art troubled. Men mistake themselves, though often sincere as they are earnest. They do not distinguish between impulse and disposition, outward excitement and inward principle. (W. Jay.)

That it might be well with them.

Human happiness

I. Obedience to Divine laws is essential to the happiness of the world. Gods laws are not arbitrary institutes; they rise out of the constitution of things; they are not made for the sake of the Sovereign, but for the sake of the subject.

II. Righteousness in man is essential to this obedience. A right heart is a heart that both fears and loves God supremely.

III. The great desire of the Eternal Father, in relation to humanity, is the existence of this right-heartedness. (Homilist.)

The inward frame should correspond with the outward profession

I. That men often make what ought to be the most solemn transactions with the Lord about their souls concerns but solemn trifling with Him.

1. Show how far a man may go in engaging himself to the Lord, and yet after all he may be but trifling.

2. Shew wherein this trifling and slight work in such a weighty business doth appear.

(1) It appears in persons engaging themselves to the Lord, without being at pains to prepare themselves, and bring up their hearts to the duty.

(2) When people engage themselves to the service of the Lord, but do not give their hearts to Him.

(3) When people have any secret reserves in their closing with Christ, as is the case when the heart is not well content to take Christ with whatsoever may follow this choice (Luk 14:26).

(4) When people overlook the Mediator in their covenant of peace with God, but transact with God for peace and pardon without respect to the atoning blood of Christ.

(5) This is turned into solemn trifling with God by peoples not taking Christ for all, but only for making up that of which they may come short; thus endeavouring to patch up a garment of their own righteousness and of His together.

(6) By persons making a covenant of works with Christ; the tenor thereof is, that if Christ will save their souls they shall serve Him as long as they live.

(7) Persons lay hold on Christ with a faith of which the mighty power of God was not the forming principle (Eph 1:19); but is merely the product of a persons natural faculties.

3. Point out how people come to turn such solemn work into mere trifling,

(1) Because they have no due consideration of the worth and preciousness of their souls, they do not suitably value the great salvation (Mat 22:5).

(2) Because they know not their own hearts and their deceits (Jer 17:9).

(3) Because sin has never been made bitter enough to them.

(4) Because they are hasty and indeliberate in their engaging. They fall a-building ere they count the cost (Mat 14:25); what is rashly done is but slightly done in this matter.

(5) Because they have never got a sufficient discovery of their own utter weakness and insufficiency.

4. We make some application. This doctrine may help us to see the reason why so many return with the dog to his vomit. There is an error in the first concoction. That you may beware of this we would exhort you to make sure work in your transacting with the Lord. Oh, do not trifle in so important a concern! To guard you effectually against this consider the following things–

(1) Consider, this is to put, so far as you can, a solemn cheat on the great God (Gal 6:7).

(2) It is to put a solemn cheat on your own souls; you thus deceive your own souls. If you trifle with God you will find at length a sad disappointment (Isa 50:11).

(3) Consider the weight of the matter; the salvation or damnation of the soul is no small business; if you manage it right you may get your salvation sealed; if not, see Luk 14:24.

(4) Consider, if you thus trifle with God in this matter, you will be discovered.

(5) Consider that you have a deceitful heart.

(6) If you make sure work you will find the eternal advantage of it.

II. That a heart sincerely and suitably corresponding with the profession of a covenanting people is a most valuable and excellent thing.

1. We are to show what such a heart is; and on this head the particulars shall be mostly taken out of the context. We observe–

(1) That it has a view of the majesty and glorious perfections of that God with whom we have to do (Deu 5:24).

(2) It is filled with the fear of God.

(3) It is a humble heart.

(4) It is a heart full of wonder at the goodness of God, His condescension and patience towards sinners (verses 24 and 26).

(5) It is a heart convinced of the need of a Mediator, and resolved to employ Him in all causes betwixt God and them (verse 27).

(6) It is a heart taking the Lord only for their God. They professed they would have no more to do with idols, though it was not long ere their hearts turned to their old bias (Exo 32:8).

(7) It is a heart for the Lords work (verse 27). It is a heart which inclines the man who has taken Christs enlisting money to fight His battles; which willingly stoops to the yoke of Christs commandments, and is set to walk in the way of obedience. It is a heart reconciled to the law of God.

(8) It is a heart that has high and honourable thoughts of God (verse 24).

(9) It is a heart which the voice of God has reached (verse 24).

(10) It is a heart which takes up with the Lord for its God, even when He appears in the glorious robes of His perfect holiness.

(11) It is a heart sensible of that vast distance which sin has made betwixt God and the soul, which has got such a sight of its own sinfulness, and Gods holiness, that it sees there is no transacting with God but by a Mediator (verse 27).

(12) It is a heart reconciled to the whole law of God (verse 27). It is not every heart which is such. They only have it who walk not after the flesh, but after the spirit (Rom 8:1).

(13) It is a heart which is for taking the law only out of Christs hand as Mediator (verse 27). The Mediator first makes the peace between God and the sinner, then bids the man work.

(14) It is a heart ready for obedience (verse 27).

2. Show that such a heart is a most valuable thing. It must be so; for–

(1) Such a heart is Gods delight: O that there were such an heart in them! This would give content to the heart of Christ.

(2) It is that heart without which the largest profession, and the most express covenanting with God, is little worth. Without this heart men do but as the Lords enemies, they lie unto Him.

(3) The want of this heart is very grievous to the Spirit of Christ.

(4) God accepts of the duty, and is well pleased with the bargain, where there is such a heart: O that there were such an heart in them! There wants no more to complete the bargain betwixt them and Me. Then, as they call Me their God, so would I call them My people by a saving relation. But where such is not, the contract betwixt Christ and the soul is written indeed, but it is not signed.

(5) Where there is such a heart God will be well pleased with the person, and accept the duty, though it have many defects; albeit He be not pleased with these defects, yet in mercy He will overlook them: O that there were such an heart in them! As if He had said, O if they were but honest in the main, I would not be severe on them for every escape. The Lord will use the indulgence of a father for such infirmities.

(6) They will never prove steadfast in the Lords covenant without such a heart: O that there were such an heart in them! They have spoke fair, but they will never keep a word they say, for they have not such a heart. For their heart was not right with Him, neither were they steadfast in His covenant (Psa 78:37). The heart is the principle of actions; such a heart is the principle of perseverance; and there can be no steadfastness without a principle (Mat 13:6).

(7) Such a heart enriches the man who has it. Christ is yours; all is yours–pardon, peace, and every blessing.

III. That the work of covenanting with the Lord is slight work, when it is not heart work; or, that solemn covenanting with the Lord is but solemn trifling with him, when the work of covenanting is not heart work.

1. To produce some evidences, that solemn covenanting is often nothing but solemn trifling, and not heart work. It is of importance that you may be stirred up to take heed to the deceits which we may discover in this weighty business. With this view, we observe–

(1) That apostasy and defection from the good ways of the Lord, persons returning again openly to the same courses which they pursued before. This is an evidence (2Pe 2:19-22; Mat 12:45).

(2) When some lusts are maintained in Christs room.

(3) Persons making their covenant with the Lord a cover to their sloth and a pander to their lusts.

(4) The barrenness of the lives of professors, nothing of the fruits of holiness appearing in their lives.

(5) The having no communication of the life of grace from Christ to the soul (Joh 14:19). If the soul be truly united to Christ, it will partake of the root and sap of the vine (Joh 6:57).

(6) The having no contentment in Christ alone.

2. Show when covenanting is not heart work, but a trifling business. It is so–

(1) When the soul is not divorced from sin. The heart is naturally glued to sin, and it is impossible that the heart can at once be both for the Lord and lusts (Mat 6:24). The first marriage must be made void before a second can be made sure.

(2) When the soul is not divorced from the law (Rom 8:4).

(3) When the soul comes not heartily and freely to the Lord in His covenant (Psa 78:34-37). The Lord will not meet that soul. He cares not for persons giving the hand, when they do not give Him their hearts.

(4) When the soul comes to the Lord in His covenant for peace to their consciences, but not for victory over their lusts.

(5) When the soul accepts of conditional promises, but does not accept of and receive the Lord Himself in absolute promises.

(6) When there is not an absolute resignation of will to God.

3. Show the danger of trifling, and not making heart work of this weighty business. This will appear if we consider–

(1) That the Lord rejects the work (Mal 1:13).

(2) That it puts men more securely in Satans grips than before. In this sense that holds true which you have in Isa 28:22.

(3) That it exposes men to spiritual strokes (Jer 48:10).

(4) That however quietly people may get it carried in life, it will bring them a sad disappointment at death. (T. Boston, D. D.)

National happiness and prosperity

I. That God is seriously concerned for the good and happiness of nations and kingdoms, as well as that of particular persons; and more especially of those nations that profess his true religion.

1. Since it appears that God sits at the helm and steers all the affairs of mankind, and that public societies are more especially the objects of His providence, methinks this consideration should be a good antidote against all those troublesome fears we are apt to disturb ourselves with about the success of public matters.

2. This doctrine ought to teach us to depend altogether upon God Almighty, and upon Him only, for the good success of our affairs, either in Church or State, whenever they are in a doubtful or dangerous condition.

II. That the happiness and prosperity of nations is to be attained the same way that any particular mans happiness is, that is to say, by fearing God, and keeping His commandments. Name any nation that was ever remarkable for justice, for temperance, and severity of manners, for piety and religion, that did not always thrive and grow great in the world, and that did not always enjoy a plentiful portion of all those things which are accounted to make a nation happy and flourishing. And on the other side, when that nation has declined from its former virtue and grown impious or dissolute in manners, we appeal to experience whether it has not likewise always proportionably sunk in its success and good fortunes.

III. That virtue and piety do, in their own nature, tend to promote the welfare and happiness of peoples and nations. As, on the other hand, all vice and irreligion is destructive of human society. And this without respect to any appointment or decree of God that things should be managed in this way; but purely in the very nature of the thing. (Abp. John Sharp.)

The anxiety of God for the welfare of His people

The way to be happy is to obey God. And, though by nature we are inclined to question this, and think to find more enjoyment in self-indulgence, yet experience proves that the way to be happy is to obey God. It is sin which makes men miserable, and keeps them so. But godliness has promise of the life that now is, as well as of that which is to come. And thus, when God, in my text, called Ills people to obedience, it is that it may be well with them, and with their children after them forever.

I. The source of obedience. This is the heart. All Christian obedience flows from the heart. And thus the Psalmist says: When Thou shalt enlarge my heart, I will run in the way of Thy commandments. We are to love God, worship God, and obey. God from the heart. There can be neither genuine love, nor worship, nor obedience, unless our hearts are engaged: Thou shalt love the lord thy God with all thy heart. Gods claim is, My son, give Me thy heart. Gods appeal in the Gospel is addressed to our hearts; and for this reason–that out of the heart are the issues of life. It is the state of the heart which distinguishes the righteous from the wicked; and it is the heart which influences the conduct: it is the root which supports the tree, and makes its fruit either corrupt or good; and therefore God speaks to our hearts in the Gospel. He appeals to our gratitude. He endeavours to enlist our affections. He interests our hopes, He binds us to Himself by a sense of benefit. He provokes us to love and to good works by reminding us what great things He has done for our sakes.

II. The nature and extent of the obedience which is required from us. We are to fear God, and to keep all His commandments always. We are to keep all Gods commandments, and we are to keep them always.

1. And, first, God requires universal obedience. It is the only obedience which will be accepted by God; He will not own a partial obedience or a divided heart. It is the only obedience which will give us confidence with God. Then, says the Psalmist, I shall not be ashamed, when I have respect unto all Thy commandments. Our obedience must go to the length and breadth of the requirement. We must make no exceptions. What God enjoins we must do; and what He demands we must resign. To be His, we must be His wholly; and, without exception, our aim must be to keep all His commandments, and this always.

2. Our obedience must be constant, as well as universal. We can obtain no discharge from Christs service except by apostasy; and, even then, the law is in force, though we have disowned the authority. In other services, a man may engage for a year or a day, and with the term of servitude the obligation to serve is cancelled; but nothing can release us from the Saviours blessed service. And if we are really His, we have no wish to be discharged. We love our Master: we love His service: we are content with our wages.

III. The reward. That it may be well with thee, and with thy children forever. In keeping Gods commandments there is great reward; and, to repeat the sentiment with which I began, the way to be happy is to obey God. Indeed, God has promised that it should be so; and none of Gods promises can fail. You have a promise implied in the text. You have a similar one in Isaiah: O that thou hadst hearkened to My commandments! then had thy peace been as a river, and thy righteousness as the waves of the sea (Isa 48:18). Reward is a bold word for one of a sinful nature ever to use; but God has pronounced it, and we need not be afraid of what He has sanctioned. He connects obedience with reward, even in this world. And, when I look back upon life, I see written as with a sunbeam, It shall be well for them that fear God, and keep all His commandments. It is an eternal necessity, founded on the constitution of things. Great peace have they which love Thy law. And, just as sobriety and industry and talent and integrity will, to a certain extent, secure a man success in the affairs of this life, so obedience to God entails Gods blessing. There is a promise, too, for the good mans children; and, blessed be God, it is often made good in this world. It is well with his offspring for his sake. His example had been their pattern; his name is their recommendation and passport; and his memory is bequeathed as a blessing, long after he has been gathered to his fathers, and has bid the world and all it contains an eternal adieu. (J. Sandford, M. A.)

Divine solicitude for mans salvation

I. The solicitude here manifested.

1. Prompted by His relationship.

2. Prompted by His ownership.

3. Prompted by His love.

II. The wish expressed. This wish certainly implies the natural evil of mans heart, an evil which is well nigh incredible. The heart is hard as stone. It is so callous that–

1. It will not be impressed by fear. Even while Moses was receiving the commandments, they went and made a molten image, and forgot the great Jehovah.

2. It refuses to be crushed by judgment. How terrible the outward judgments visited at various times on the Israelites! Plagues, wars, famines, pestilence, serpents. Yet they were not one whir the more obedient. How many the inferior judgments visited on Gods people still–bereavements, sorrows, trials, disease! But they are none the more obedient.

3. It is unwilling to be propitiated by love.

III. The reason assigned. It is for our own sakes God desires obedience.

1. There is no happiness in opposition to God.

2. There is no happiness apart from God. Lessons:

(1) If we want it to be well with us, let us see to it that we are walking in His ways, which are ways of pleasantness.

(2) And then what an encouragement we have in the text God yearns for our obedience. Then He will assist us in the difficult attainment. (Preachers Analyst.)

The blessings that attend a religious life

Let us attentively consider Gods earnest desires and the rewards, which are here said to be dispensed by Him upon all those who do their utmost to attain to it. The former of these is thus expressed: to fear God, and to keep all His commandments always. The fear of God is a common scriptural expression for the duties consequent upon a just sense of the relation in which we stand to Him, as our Creator, Preserver, Redeemer, and future Judge. For this relation embraces two things. It regards the All-wise and All-powerful Maker of the universe as the exalted Being on whom we have to depend for every temporal and every spiritual good, and whose will it should be our pleasure to perform. And it next regards ourselves as the poor beings of a day, whose breath is in their nostrils, and the imagination of whose hearts is only evil continually, admitted by covenant to be His children. It is this view of the relation in which we stand to God that renders the fear of the Lord equivalent in meaning to the fullest obedience to His commandments. Let us now turn our meditations upon the powerful motive proposed by God for our fearing Him, and keeping all His commandments always. This motive is that it may be well with us and with our children forever. That we may value this motive properly, let us consider in what manner this blessing of God will attend His faithful and obedient servants. In its very nature, religion may be said to secure, more certainly than anything else, all the worthy objects of mans desire, and to bring with it all that properly deserves the name of blessing. Food and raiment, domestic comfort, health and safety, and length of days, are among the common temporal advantages of a religious life; that is, of a life of active labour or usefulness, recommended by honesty, temperance, humility, and innocence–in short, by the usual virtues of the Christian character. But this natural course of things, as we call it, is not that which attends every man in this life; nor does the Gospel hold out the same promises of temporal good as the law did. It often pleases the Almighty to try those that are His by a variety of, perhaps, apparently severe dispensations. And yet, in the midst of these afflictions, with respect to the principal concern of life–the state of the soul, and of their future prospects–it must be well with them; they must have higher and better joys than other men. Their views and sentiments, their hopes and desires, their feelings and ambition, have been regulated, raised, and refined. So true it is, that all things work together for good to them that love God; and that, although no chastening for the present seemeth to be joyous, but grievous; nevertheless, afterward, etc. But whether such spiritual discipline falls to the Christians lot or not, it is well with him, in reality, under all the occurrences of life; and if he is not so outwardly, or makes to himself imaginary troubles, from gloomy and distorted views of religion, let it not be imputed to the Gospel or any inherent fault of Christianity. Let us proceed to enumerate a few other of the blessings which are promised by God to attend the conscientious profession of it. In the Christian dispensation, of acceptance and adoption by God, the believer is mercifully promised pardon for sin upon repentance and faith in the great Mediator of the covenant into which he has been admitted. Another blessing is this. All his prayers are heard. But it is well with the man that fears God in another respect. He is blest with sound judgment, and the best of knowledge, upon the great concern of life. He is made wise unto salvation. To use the words of the Psalmist, he understands righteousness, and judgment, and equity, yea every good path, and may, therefore, look with pity upon the many arts and devices of those who mistake the nature of real wisdom, or consider anything as worthy of all their study which has not heaven for its scope or end. The last blessing of the truly religious man which I shall now mention, is this–that it will be well with him hereafter. His present trust and confidence in God and His promises–his full and zealous obedience to all His commandments always–will be repaid at length by an eternity of bliss. (A. B. Evans, D. D.)

The young Christian armed

I. A word of warning. The fervent desire here expressed implies a sense of danger, and the probability that many would not continue in the fear and commandments of God. It is not by a single resolution, however firm, or by a single effort, however strong, that a war like this can be concluded. The man who thinks so, vastly underrates the power of his spiritual enemies, and does but build his house upon a foundation of sand, which, when the tempests of trial come, will give way beneath him. Nay, more, while this is true of all, it is especially true of young believers, who are going forth for the first time to assay their armour in the battle. Let me very briefly point out to you some sources of this especial danger.

1. There is a risk in the very vehemence of your present resolutions. Your souls are now all on fire; you stand adoring before the wondrous truths of a redeeming God, and of an endless eternity. In the fervency of that holy enthusiasm, difficulties seem to vanish, and temptations to be as nothing; and you are liable to go forth, therefore, overrating your strength, and thinking that it will always be with you as it is at the present moment.

2. Another danger arises from your inexperience; and this in two points. As to the world around you, you are but standing as yet upon its very threshold, untried by the sense of individual responsibility, and untaught by the actual cares of life. You see before you the future, with its bright points, while its trials are mercifully hidden from you. You are like a traveller, who from some hilltop looks down upon the smiling valley beneath, radiant with a thousand lights, and spread before the eye in all its grace and beauty. He sees all the blended beauties of the scene, but the dangers which lie before his path are hidden from him in the distance. So you, in your view of your natural life, see its hopes and pleasures, while the troubles, labours, and anxieties which will be blended with them are unseen by you as yet. There is, consequently, a risk lest you value it too highly in the estimate of the worth of the two worlds to which you belong. And there is the greater danger of this, because in your view of the spiritual life your inexperience has an effect exactly the reverse of what it has in your temporal. Here you see all its difficulties, its self-denials, its privations; but the deep peace it brings, the wondrous glimpses of God, which cheer the soul meanwhile, as Stephen was cheered, when, through the opened heavens, he saw the Son of Man sitting at the right hand of God–these as yet you know not: these remain to be experienced, and can no more be told in words, than you can communicate to the dull canvas the gleaming radiance of a noontide sun.

3. There is a peculiar danger in the very buoyancy and animation of spirits, and that disposition to thoughtlessness, which characterise our early years. These things, if guided by grace, may indeed but give a greater constancy to zeal, and a warmer fervency to love; but unless they are carefully watched and disciplined, they may likewise lead into sore temptations, may open many a path of danger, and even seduce you unawares into sin.

II. A word of encouragement. If the text clearly implies danger, it implies with equal clearness the possibility of that danger being overcome. He who knoweth all things, and from whose omniscience is not hidden either one outward temptation or one inward thought, would never impute as a fault to the soul that which Was beyond its power. It is very needful that this, too, should be borne in mind; for with what courage shall we wage a hopeless war, or attempt to accomplish anything, if we feel, crushing our spirit all the while, the conviction that success is impossible? Here, however, all is possible, if we have but the heart to do it–if there be in us no hesitating thoughts, no doubtful purposes, no affections which cling still to the world. Observe how everything is supposed to be easy, if this one thing were but possessed–O that there were such an heart in them! not such as beats naturally in the breast of man, self-willed, carnal in its tastes, shrinking in unholy repugnance from God, and finding in the things that perish its choicest treasure, but such a heart as turns simply and wholly to the redeeming Saviour, a heart quickened with a heavenly life.

III. A word of advice.

1. If you are earnestly desirous of fighting this holy warfare, and attaining by Gods help these promises, never permit yourselves to neglect the means of grace. If you are not in earnest, do not deceive yourselves with a name; but have the courage to appear to your own hearts what you really are–strangers to the promises, and aliens to the covenant of grace.

2. Let me press upon you the duty of a daily self-examination.

3. Look well to the character of those whom you choose as the friends and companions of your life. (E. Garbett, M. A.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

And the Lord heard the voice of your word, when ye spake unto me,…. Not only in a general way, as he hears and knows all that is spoken by men; for there is not a word on the tongue, formed upon it, and uttered by it, but what is altogether known to him; but in a special and particular manner observed, took notice of, approved, and was well pleased with what these people said:

and the Lord said unto me, I have heard the voice of the words of this people which they have spoken unto thee; not only heard the sound of them, but took notice of the sense and meaning of them, and listened to them with pleasure and delight:

they have well said all that they have spoken; expressing such an awe and reverence of the divine Majesty, desiring to have a mediator between God and them, and purposing and promising to hearken to and obey whatsoever he should command by him.

Fuente: John Gill’s Exposition of the Entire Bible

Verses 28-33:

The Book of Exodus does not record the narrative of this text. Moses inserts it here to emphasize the fickleness of the people, as they promised to obey all God had said, only to forget this solemn vow very shortly.

This is a reminder of the blessings God promises to those who obey the laws, deviating neither to the right nor to the left. The principle applies today. God blesses His obedient child, Jos 1:1-8.

Fuente: Garner-Howes Baptist Commentary

c. GODS RESPONSE: DELIGHTED APPROVAL (Deu. 5:28-31)

28 And Jehovah heard the voice of your words, when ye spake unto me; and Jehovah 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. 29 Oh that there were such a heart in them, that they would fear me, and keep all my commandments always, that it might be well with them, and with their children for ever! 30 Go say to them, Return ye to your tents. 31 But as for thee, stand thou here by me, and I will speak unto thee all the commandment, and the statutes, and the ordinances, which thou shalt teach them, that they may do them in the land which I give them to possess it.

THOUGHT QUESTIONS 5:2831

124.

Mark Deu. 5:28 : God hears us when we speak to one another.

125.

Note the wonderful concern and compassion of our wonderful heavenly Father as indicated in Deu. 5:29. In what sense does fear prompt obedience?

126.

Read Exodus chapters 2123 for the commandments, statutes and ordinances God spoke to Moses.

AMPLIFIED TRANSLATION 5:2831

28 And the Lord heard your words, when you spoke to me; and the Lord said to me, I have heard the words of this people, which they have spoken to you; they have well said all that they have spoken.
29 O that they had such a [mind and] heart in them always, (reverently) to fear Me, and keep all My commandments, that it might go well with them, and with their children for ever!
30 Go and say to them, Return to your tents.
31 But you [Moses], stand here by Me, and I will tell you all the commandments and the statutes and the precepts which you shall teach them, that they may do them in the land which I give them to possess.

COMMENT 5:2831

OH THAT THERE WERE SUCH A HEART IN THEM, THAT THEY WOULD FEAR ME, AND KEEP ALL MY COMMANDMENTS ALWAYS, THAT IT MIGHT BE WELL WITH THEM, AND THEIR CHILDREN FOREVER (Deu. 5:29Have you ever heard a more beautiful outburst from the heart of God? Every command God gives is for OUR OWN GOODfor our good always (Deu. 6:24). And even if he proves and trys us, it is to do thee good in thy latter end (Deu. 8:16). See Psa. 34:12-16, Jas. 3:10-13.

Fuente: College Press Bible Study Textbook Series

(28-31) And the Lord heard the voice of your words . . .The Divine comment on the words of the people is recorded only in Deuteronomy; but in order to obtain a complete record of it, we must refer to Deu. 18:18-19. It will appear by comparison of the two passages that the promise of the prophet like unto Moses was given at this very time: They have well said all that 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. It is not a little remarkable that He who gave the Law from Sinai in blackness and darkness and tempest should, on that very day, acknowledge the need of a different form of teaching for His people, and should promise it then and there. But it must not be forgotten that He whose voice then shook the earth is the very same Person who speaketh from heaven now. He who pronounced the Law in the letter writes it on the heart by His Spirit. The Angel of the covenant and the Prophet like unto Moses are one. He who gave the Law on Sinai died under it on Calvary, and provided for its observance for ever.

(29) O that there were such an heart in them.Literally, Who will give that there shall be this heart in them, to fear me, and to keep all my commandments all the days? He who asked the question has also supplied the, answer: I will put my laws in their hearts, and in their minds will I write them. Or, more exactly, in Heb. 8:10, Giving my laws into their understanding, I will also write them upon their hearts. The need of a Mediator like themselves was well stated by the people; it was also met by Him who said, They have well said all that they have spoken.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

DISCOURSE: 191
EXCELLENCY OF THE LITURGY [Note: This and the following Sermons on the same subject were preached before the University of Cambridge.]

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

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 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 peoples 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 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 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 an 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 an heart!

I.

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 23d 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.
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 some one 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 centre, appalled the trembling multitude: and Jehovahs voice, uttering with inconceivable majesty his authoritative commands, caused even Moses himself to say, I exceedingly fear and quake [Note: Compare Exo 19:16-19 with Heb 12:18-21.]. In consequence of this terrific scene, we are told that the people removed and stood afar off [Note: Exo 20:18-19.], lest the fire should consume them, or the voice of God strike them dead upon the spot [Note: Exo 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 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 [Note: Lev 10:1-3.].

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 Deu 18:15 th 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 thou 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 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, endeavouring 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 [Note: Act 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 Gods 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 an 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 ensure!

The third thing to be noticed is, Their engagement to yield unqualified obedience to every thing 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 mens 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. St. Paul says, If there had been a law given which could have given life, verily righteousness should have been by the law [Note: Gal 3:21.]. But the law could not give life to fallen man: and therefore that way of obtaining righteousness is for ever 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 [Note: Gal 3:10; Gal 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 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 endeavoured to place it. We have shewn 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 shewn, 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 [Note: 1Co 9:21.]: and all this is set forth in the twelfth 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, entreated 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, that speaketh better things than that of Abel [Note: Heb 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 [Note: Joh 11:49-52.]: 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,

II.

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 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 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 GodA love to Jesus as our Mediatorand 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 [Note: Jer 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 [Note: Zep 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 for ever [Note: Dan 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 alway [Note: Pro 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 [Note: Rom 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 [Note: Psa 111:10.]. Permit me then to recommend to you this holy disposition. Learn to fear that glorious and fearful name, The Lord thy God [Note: Deu 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 [Note: Rev 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 [Note: Gal 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 [Note: Isa 45:24-25.]. O that this prophecy may be fulfilled in us; and that there may henceforth be in every individual amongst us such an 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 [Note: Joh 14:15.]: and again, He that hath my commandments, and keepeth them, he it is that loveth me [Note: Joh 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 [Note: 1Co 7:19.].

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 [Note: Gal 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 [Note: Rom 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 Lords 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. 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 an 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 [Note: 1Th 4:1.].

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

DISCOURSE: 192
EXCELLENCY OF THE LITURGY

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

WHEREVER the word of God admits of a literal interpretation, its primary sense ought to be clearly stated, before any spiritual or mystical application be 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 not unfrequently adopt the language of the Old Testament to convey their own ideas, even when it has no necessary connexion 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 unrivalled 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; They have well said all that they have spoken: O that there were such an heart in them!
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 usedisplay its excellenceand 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 Liturgy; first, Generally, as a service proper to be used; and then, Particularly, in reference to some objections which are urged against it.
Perhaps there never was any human composition more cavilled 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 shew, that the use of it is lawful in itselfexpedient for usand 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, On this wise ye shall bless the children of Israel, saying unto them, The Lord bless thee, and keep thee: the Lord make his face to shine upon thee, and be gracious unto thee: the Lord lift up his countenance upon thee, and give thee peace [Note: Num 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 [Note: Deu 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 [Note: Deu 26:3; Deu 26:5-10; Deu 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 [Note: Compare 1Ch 16:7-36 with Psa 105:1-15; Psa 96:1-13; Psa 136:1; Psa 106:47-48.], and 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 [Note: 2Ch 29:30.]; as did Ezra also at the laying of the foundation of the second temple [Note: Ezr 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 [Note: Mat 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 shews 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 , by which St. Matthew expresses it, is not of necessity to be confined to manner [Note: Mat 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 St. Luke certainly requires us to use it as a form: Jesus said unto them, When ye pray, say, Our Father which art in heaven [Note: Luk 11:2.]. Accordingly we find, from the testimonies of some of the earliest and most eminent Fathers of the Church [Note: TertullianCyprianCyrilJeromAugustineChrysostomGregory. See Bennets London Cases, p. 52.], 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 persons in the name of the Father, of the Son, and of the Holy Ghost; but can we therefore doubt whether they did use this form of baptism? Assuredly not; and therefore the circumstance of such an use of the Lords 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 St. Peter, St. Mark, and St. James, though they were corrupted in later ages, are certainly of high antiquity: that of St. 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 Comment 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? and if it be 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 persons 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 shew 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. The legislature has liberally conceded to all the subjects of the realm a right of choice; and God forbid that any one should wish to abridge them of it, in a matter of such high concern as the worship of Almighty God. If any think themselves more edified by extempore prayer, we rejoice that their souls are benefited, 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 suffered to die with them, we should 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 Elijahs 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 amongst 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 wants 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 an 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 sentiments 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 any one complain 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 fervour 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 fancy 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 shew 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 whilst God acknowledged that, he added, O that there were such an heart in them! If there be humility and contrition in our supplications, it will make no difference with God, whether they be extemporaneous or pre-composed. Can any one doubt whether, it we were to address our heavenly Father in the words which Christ himself has taught us, we should be accepted of 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 nigh 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 endeavoured 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; namely, That there are exceptionable expressions in the Liturgy; and, That the use of it necessarily generates formality.
To notice all the expressions which captious men have cavilled 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 Establishment; 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 laboured comfortably and successfully in this part of our Lords vineyard.
There is one circumstance in the formation of our Liturgy, which is not sufficiently adverted to. The persons who composed it were men of a truly apostolic spirit: unfettered by party prejudices, they endeavoured 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 laboured to speak the truth, the whole truth, in love: and they cultivated in the highest degree that candour, 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 shew 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 persons who, there is reason to fear, have died in their sins; and then the question is, How we can 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 St. Paul. In the First Epistle to the Corinthian Church, he says of them, I thank my God always on your behalf, that in every thing ye are enriched by him, in all utterance, and in all knowledge; even as the testimony of Christ was confirmed in you; so that ye come behind in no gift, waiting for the coming of our Lord Jesus Christ. Yet, does he instantly begin to condemn the same persons, 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 [Note: 1Co 1:4-7; 1Co 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 hath begun a good work in you, will perform it until the day of Jesus Christ, he adds, Even as it is meet for me to think this of you all [Note: Php 1:3-7.]. Yet does he afterwards caution these very persons 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 shew that the Apostles, in a spirit of candour 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 spake, we need not hesitate to deliver ourselves with the same spirit, and in the same latitude, as they [Note: 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 sentiments than such an idea as this: so far from harbouring 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 mean of his obtaining salvation, we add, So that finally, with the residue of thy holy Church, he may be an inheritor of thine 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 Ghost; 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. St. 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 Christs body [Note: 1Co 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 [Note: 1Co 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 [Note: Gal 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 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 persons who scruple the use of that prayer in the Baptismal Service, equal reason to scruple the use of these different expressions?

AgainSt. Peter says, Repent, and be baptized every one of you for the remission of sins [Note: Act 2:38-39.]; and in another place, Baptism doth now save us [Note: 1Pe 3:21.]. And speaking elsewhere of baptized persons who were unfruitful in the knowledge of our Lord Jesus Christ, he says, He hath forgotten that he was purged from his old sins [Note: 2Pe 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 spake of persons 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 burthen from many minds, and supersede the necessity of laboured 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 unfeigned assent and consent to the Liturgy altogether, or from using the particular expressions which we have been endeavouring to explain.
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 come 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 shew, that though you worship God with a form, you also worship him in spirit and in truth. Dissenters themselves know that the repetition of favourite 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 amongst us: if they see that the prayers are read amongst 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 mens attachment to the Established Church, and for the augmenting of their own societies. Surely then it becomes 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 honour 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: and if those who are in authority amongst 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 verily, if but the smallest progress should be made in it, I should think that I had not laboured 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 see his own wish also accomplished, O that there were in them such an 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, Ye hypocrites, in vain do ye 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 endeavour to carry thither a devout spirit along with us, and guard against the very first incursion of vain thoughts and foolish imaginations. Let us then labour to attain such a sense of our own necessities, and of Gods unbounded goodness, as shall produce a fixedness of mind, whenever we draw nigh 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 bring into our bosoms an inward witness of its utility, and a reasonable evidence of our acceptance with God in the use of it.

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

DISCOURSE: 193
EXCELLENCY OF THE LITURGY

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

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, 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 purityIts fulness and suitablenessIts moderation and candour.

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 mans 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 sinners 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 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 Lords supper, we mark so fully our affiance in his atoning blood, that it is impossible for any one 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 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 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 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 every thing, 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.

II.

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 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 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 mens private devotions; and those very particularities are founded in the deepest knowledge of the human heart, and the completest view of mens 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 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 by water, all women labouring of child, all sick persons, 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 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 of them is intolerable. Have mercy upon us, have mercy upon us, most merciful Father! For thy Son our Lord Jesus Christs 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, O 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 unmeaning 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 an 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 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 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 any one 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,) 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 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 affirmedthe proofs adducedthe deduction madeand 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 spake of the Gospel at large, He that believeth and is baptized shall be saved; but 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 doctrines 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 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, 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 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 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 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! 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 any thing 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 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.

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

DISCOURSE: 194
EXCELLENCY OF THE LITURGY

Deu 5:28-33. They have well said all that they have spoken: O that there were such an heart in them!

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 labours. 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 spake 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 want of delicacy. It is the candour 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 honour 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, whilst I am shewing 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 an heart.
There are three things to be noticed in the Ordination Service; our professions, our promises, and our prayers: after considering which, we shall endeavour 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 shadoweth it forth, yet did he not glorify himself to be made an High-Priest, but was so constituted by his heavenly Father, who committed to him that office after the order of Melchizedec. 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 Ghost 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 Ghost; 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 honoured instrument in the Redeemers 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, honour, or preferment; or, whether we have really a love to the souls of men, and a desire to promote the honour 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 that 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 Ghost. 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, till 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, ye 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 Lords family; to seek for Christs 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 for ever.
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, whilst they continue without an 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, whatsoever 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 honour 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 fulfil 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 St. Paul, Whatsoever ye 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 hinderance by reason of your negligence, ye know the greatness of the fault, and also the horrible punishment that will ensue. Wherefore 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 labour, your care and diligence, until you have done all that lieth 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, ye see with how great care and study ye ought to apply yourselves, as well that ye may shew yourselves dutiful and thankful unto that Lord who hath placed you in so high a dignity; as also to beware that neither you yourselves offend, nor be the occasion that others offend. Howbeit ye cannot have a mind and will thereto of yourselves; for that will and ability is given of God alone: therefore ye 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 ye 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 ye 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 labour of a minister; a labour, 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 amongst 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 favoured spot, and saw, that, whilst the Lord Jesus Christ is thus exalted in almost every other place, we are lukewarm in his cause; and whilst 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 favour; 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 ye 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 [Note: 2Sa 19:11.]. But I am persuaded, that there is nothing wanting but that a suitable proposal be made by some person of influence amongst us; and we shall soon approve ourselves worthy sons of those pious ancestors. I would hope there is not an individual amongst 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 bishops 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 Gods grace, to give yourselves wholly to this office, whereunto it hath pleased God to call you, so that, as much as lieth 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 Saviour Jesus Christ, for the heavenly assistance of the Holy Ghost; that by daily reading and weighing of the Scriptures, ye may wax riper and stronger in your ministry, and that ye may so endeavour 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 ye 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 endeavour 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 lieth, wholesome examples and patterns to the flock of Christ? To which we answer, I will apply myself thereto, 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 honour 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 honour 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 hath 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 persons 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 Ghost 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, whilst we recite it, we all adopt it as expressing our own desires, and add our Amen to every petition contained in it.

Come, Holy Ghost, our souls inspire,
And lighten with celestial fire!
Thou the anointing Spirit art,
Who dost thy seven-fold gifts impart;
Thy blessed unction from above
Is comfort, life, and fire of love.
Enable with perpetual light
The dulness of our blinded sight;
Anoint and cheer our soiled face
With the abundance of thy grace;
Keep far our foes, give peace at home!
Where thou art Guide, no ill can come.
Teach us to know the Father, Son,
And Thee, of both, to be but One;
That through the ages all along,
This may be our endless song,

Praise to Thy 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 Gods 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, verily we shall have reason to bless God to all eternity. O that there were in us such an 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 favoured 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 an 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 labours which we have undertaken for our temporal advantage, more important than those which respect his honour, and mans salvation. On the other hand, if we have the testimony of our own consciences, that we have endeavoured 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 Saviour, 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 labour patiently, waiting, like the husbandman, 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, till 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 honour us with testimonies of his approbation to all eternity.

My second observation is, If there were in us such an 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 Thy 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 shew 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 laboured 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 peoples prejudices in general are in favour of the Establishment: and the more any persons 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 want of zeal in its ministers, and not any want 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 any thing disrespectful of the Dissenters; (for I honour 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, whilst 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 benefited, the ignorant enlightened, the distressed comforted; yea, 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 amongst us! O that he might no longer have to express a wish, that there were in us such an heart; but rather have to rejoice over us as possessed of such an 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 doth 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 labours: let us hear them saying, We did all that human foresight could do; we shewed 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 endeavour to emulate their pious examples. Let us consider, likewise, that the Liturgy itself will appear against us in judgment, if we labour not to the utmost of our power to fulfil the engagements which we have voluntarily entered into; yea, God himself will say to us, Out of thine own mouth will I judge thee, thou 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!

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

What a delightful view is here afforded us of the love and mercy of GOD our father! With what affection he speaks of his people; and with what earnestness he desires their salvation. My soul! ever keep in remembrance the everlasting love of him who so loved the world as to give his only begotten Son, to the end that all that believe in him should not perish, but have everlasting life. And pray for continual grace to preserve alive in thy mind the recollection, that the united love of the FATHER, SON, and SPIRIT, are the joint causes of thy salvation.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

NASB (UPDATED) TEXT: Deu 5:28-33

28And the LORD heard the voice of your words when you spoke to me, and the LORD said to me, ‘I have heard the voice of the words of this people which they have spoken to you. They have done well in all that they have spoken. 29Oh that they had such a heart in them, that they would fear Me, and keep all My commandments always, that it may be well with them and with their sons forever! 30Go, say to them, Return to your tents. 31But as for you, stand here by Me, that I may speak to you all the commandments and the statutes and the judgments which you shall teach them, that they may observe them in the land which I give them to possess.’ 32So you shall observe to do just as the LORD your God has commanded you; you shall not turn aside to the right or to the left. 33You shall walk in all the way which the LORD your God has commanded you, that you may live, and that it may be well with you, and that you may prolong your days in the land which you shall possess.

Deu 5:28-33 Notice that God says that it may be well for you. These commandments weren’t given to burden the people. God gave them to give His people freedom. God gave His laws to give us a whole, healthy, and happy life.

Deu 5:29 Oh that they had such a heart. . .and would keep all My commandments This introductory exclamation (Oh that they had, BDB 566 plus BDB 678, KB 733, Qal IMPERFECT) is a common phrase in the OT used twenty-five times, mostly in Job (NIDOTTE, vol. 3, p. 209). Here it expresses a wish (cf. 2Sa 18:33; Psa 55:6).

God longs for mankind’s happiness and peace, but this involves responsibilities. If they would obey, it would be good for them, for their children, for their children’s children and on and on (cf. Deuteronomy 27-29).

Deu 5:30-31 These two verses have a series of commands:

1. go – BDB 229, KB 246, Qal IMPERATIVE, Deu 5:30

2. say – BDB 55, KB 65, Qal IMPERATIVE, Deu 5:30

3. return – BDB 996, KB 1427, Qal IMPERATIVE, Deu 5:30

4. stand – BDB 763, KB 840, Qal IMPERATIVE, Deu 5:31

5. speak – BDB 180, KB 210, Qal IMPERATIVE, Deu 5:31

6. teach – BDB 540, KB 531, Piel IMPERFECT (possibly in this context COHORTATIVE in meaning), Deu 5:31

Deu 5:31 all the commandments and the statutes and the judgments See Special Topic at Deu 4:1.

which I give them to possess There are two VERBALS in this phrase:

1. give – BDB, 678, KB 733, Qal ACTIVE PARTICIPLE

2. to possess – BDB, 429, KB 441, Qal INFINITIVE CONSTRUCT

This statement is based on:

1. God’s promise to Abraham, Gen 12:1-3; Gen 15:18-21

2. God’s promise to Isaac, Gen 26:3-5

3. God’s promise to Jacob, Gen 28:13-15; Gen 35:9-12

4. God’s promise to Israel, Gen 15:16; Exo 6:4; Exo 6:8; Deu 4:38; Deu 4:40; Deu 19:10; Deu 20:16; Deu 21:23; Jos 1:2-3; Jos 1:6; Jos 1:11; Jos 1:13; Jos 1:15; Jos 2:9; Jos 2:24; Jos 18:3; Jos 21:43; Jos 24:13

God gave/promised a special land to Israel, but Israel had to (1) take it, (2) settle it, and (3) maintain covenant faithfulness in it (cf. Deu 4:40; Deu 7:12-13; Deu 8:1-20).

Deu 5:32 you shall not turn aside to the right or to the left This is an idiom related to God’s word as a clearly defined path or road (cf. Psa 119:105; Pro 6:23). To deviate from God’s clear path/road was sin (cf. Deu 9:12; Deu 9:16; Deu 17:11; Deu 17:20; Deu 28:14; Jos 1:7; Jos 23:6; Jos. 31:29; 2Ki 22:2; 2Ch 34:2; Pro 4:27). See note at Deu 2:27.

Deu 5:33 You shall walk In this context walk means lifestyle (BDB 229, KB 246, Qal IMPERFECT). Biblical faith is not only laws to be kept, it is a daily lifestyle: 24 hours a day, 7 days-a-week relationship to God by faith. This faith must issues in a godly life.

that it may be well with The VERB (BDB 373, KB 370, Qal PERFECT) is literally pleasing or good. The ADJECTIVE is often used to describe the Promised Land (cf. Deu 1:25; Deu 1:25; Deu 3:25; Deu 4:21-22, etc.). The VERB describes the good life God promises for covenant obedience (cf. Deu 15:16; Deu 19:13).

DISCUSSION QUESTIONS

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. What is the relationship between law and grace? Should Christians keep the Ten Commandments?

2. What is the purpose of the Law?

3. Why are the Ten Commandments different when comparing Exodus 20 and Deuteronomy 5?

4. What is the purpose of the Sabbath? Why don’t we worship on Saturday?

5. What unifying theme do we see in Deu 5:16-21?

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

said. See note on Deu 2:9.

Fuente: Companion Bible Notes, Appendices and Graphics

they have well said all: Deu 18:17, Num 27:7, Num 36:5

Reciprocal: Exo 24:3 – All the words Jos 24:21 – Nay Jos 24:24 – General 2Ki 21:8 – only if they Psa 78:36 – Nevertheless Isa 48:1 – which swear Isa 58:2 – they seek Jer 1:12 – Thou hast Eze 33:31 – for with

Fuente: The Treasury of Scripture Knowledge