God'S Present Mercies To His People Are Arguments Of Future Mercies
one would think this should be a mighty encouragement for any sinner to come and be reconciled.
Therefore, continue on your path. Let not temptation turn your heart away, even though God may seem to be an enemy to you. We know that Joseph's heart was as much towards his brothers as theirs were towards him. Joseph dealt with them harshly, as though he were their enemy, yet even then, his heart was with them. So, continue seeking the Lord. Though God may seem to be your enemy, know that His heart is as much toward you as yours is toward Him, and Christ views you as one through whom He will be glorified forever.
The good Lord say Amen. It shall be so.
FINIS.
GOD'S PRESENT MERCIES TO HIS
PEOPLE ARE ARGUMENTS OF FUTURE
MERCIES Preached at Saviours, Southwark; May 2, 1641.
Hosea 2:14 and onwards "Behold, I will allure her, and bring her into the wilderness, and speak comfortably unto her. And I will give her vineyards from thence, and the valley of Achor for a door of hope: and she shall sing there, as in the days of her youth, and as in the day when she came
up out of the land of Egypt. And it shall be at that day, saith the Lord, that thou shalt call me Ishi, and shalt call me no more Baali."
This prophet was sent to the ten tribes, to apostate Israel. God threatened dreadful evils against them, and yet, from the beginning of this 14th verse to the end of the chapter, He makes gracious promises to them.
I shall only premise that the purpose of the Holy Spirit here is to show mercy—to reveal God's mercy to apostatising Israel in a way of conjugal union. Though she had gone a-whoring from God through her idolatrous worship, God was willing, upon her repentance, to take her back and marry her unto Himself. Therefore, the prophet uses expressions that signify God's willingness to marry her again, in the same manner as one manifests conjugal love to a spouse. This premise will help us understand many expressions in both the words read and the succeeding part of the chapter that would otherwise be obscure, especially that in verse 14: "I will allure her, and bring her into the wilderness, and speak comfortably unto her."
This phrase may be taken to mean bringing her into affliction and then speaking comfort to her, but that is not the intent here. It draws from the custom of marriage, where the bridegroom would take his spouse out of the city into the fields, which were often heath and common land, and thus called wilderness, to rejoice with her there, and then bring her into the city and into his father's house. I could show this from various scriptures, especially from the Song of Solomon: "Who is this that cometh up from the wilderness?" The Holy Spirit takes this allusion, meaning that God will deal graciously with Israel as one who marries a spouse and carries her out to the field to rejoice with her and speak comfortably to her.
The main doctrinal conclusion I intend to draw will come from these words: "I will give her the valley of Achor for a door of hope." For I shall speak to no more than one point of doctrine raised from those words: "I will give her the valley of Achor for a door of hope."
It will be necessary, therefore, before telling you the doctrinal point, to explain these words. The valley of Achor was where Achan was stoned, and you can read the story in the seventh chapter of the Book of Joshua. Due to the trouble that the people of Israel had because of Achan, this valley was named the "Valley of Achor," which means
"the valley of trouble" (valla tribulationis).
Now, it is true that many interpret this as meaning that God will turn the troubles of His people into doors of hope that let in mercies to them, and there is indeed truth in that doctrinal point. However, that is not what this text is specifically conveying. Though the name signifies trouble, the valley of Achor was actually a delightful, fruitful valley, given by God immediately after the entrance into the land of Canaan.
God here still alludes to the way of marriage in expressing His love to the ten tribes, saying that He would take them back and marry them to Himself in the manner that marriages were conducted among the Jews. Among them, when a man took a spouse, according to his status, he would give her gifts, usually some field or piece of ground.
If he were wealthy, he would give a larger, more fruitful piece of land, corresponding to his wealth. Thus, God says, "I will give you the valley of Achor for a door of hope." Just as when you take a spouse, you endow her with land as a token of the love she can expect from you in the future, so will I give you the valley of Achor. I will bestow fresh and choice mercies upon you as a dowry, a testimony of the abundance of future blessings you shall receive from me.
This is the intent and sense of the Holy Spirit in these words. Just as God gave the people of Israel the land of Canaan, starting with the valley of Achor as the door of hope to the mercies they would enjoy, so it is here. That this valley was a delightful and fruitful one is evident from Isaiah 65:10: "And Sharon shall be a fold of flocks, and the valley of Achor a place for the herds to lie down in, for my people that have sought me." Here, God promises the valley of Achor as a blessing to those who seek Him, a place where herds would lie down, showing it was a very fruitful area.
Therefore, though the name means trouble, God still promises it to His people as a token of His mercy. Having now established the meaning of this phrase, we come to the doctrinal conclusion that is to be grounded upon this scripture.
The doctrine, then, is this:
Doctrine: That the Mercies God Bestows Upon His Church and His People Are Doors of Hope to Future Mercies
The present mercies that God grants to His people are doors of hope to future mercies. All God's mercies to His saints are inlets to further mercies. This is the high privilege of the saints of God; it does not belong to everyone.
Indeed, when the wicked receive anything from God, they may write their Ne plus ultra upon it—this is likely to be their portion, and they may marvel that they have received anything at all. However, God's mercies to His people can all be called doors of hope. The name
Joseph can be written upon them, as we read in Genesis 30:24: when Rachel had conceived and borne a son, she called his name Joseph and said, "The Lord shall add another." When she had one, she made it a pledge of another, saying, "The Lord shall add another."
So it is with God's mercies to His people; they are "Josephs," and we may conclude that God will add more. When God delivered His people out of Egypt, Exodus 15:13 says, "Thou hast guided them unto thy holy habitation." That deliverance, Moses took as a certain argument of God's further mercy towards them: "Thou hast guided them." When God began with David in 2 Samuel 5:12, to show even a little mercy, an outward mercy, David concluded that God had established him in the kingdom. How so? God had shown a great favour outwardly to David, and David could conclude that the favour he had received was merely an inlet to more, an argument of his establishment in the kingdom. "God has delivered, and he will deliver," says the Apostle.
Just as God makes way in His wrath through lesser judgements upon the wicked (Psalm 78:45), so God makes way for His mercy by present, lesser mercies to His children.
In the prosecution of this point, we shall explore:
1. The reasons why this comes to pass.
2. An answer to a question about God's interruption of His mercies.
3. How we shall come to know when God's present mercies are but preparations for future mercies—what kinds of mercies these are and how to recognise them as inlets to other mercies.
4. The uses of this doctrine: that God's mercies to His people are merely inlets to greater mercies.
Reason 1 This comes from the fullness of mercy that is in God. There is such an infinite ocean, stream, and treasure of mercy in the Lord that when it begins to flow towards the saints, the people of God, the
beginnings of it are merely preparations to let out more. The Scripture says that God delights in mercy (Micah 7:18). Now, what a man delights in, when he once begins, is merely to draw out more.
God's mercies are called His riches—God is rich in mercy. The wisdom of God, the power of God, and the justice of God are not called God's riches; they are called His glory. "I will make my glory to pass by," says God, and He proclaims His mercy. Now, because God's mercies are His delight, His riches, His glory, when He has fit subjects to pour them out upon, when He begins to let them flow, these beginnings are testimonies of a fountain yet to be communicated.
Reason 2 All God's mercies to His people come out of love. Amor nescit nimium—love knows no excess. It knows not any such expression as "too much." There is nothing too much for love; love must not be limited. If love begins to be shown, that which comes from love will have no bounds.
Now, all the goodness that God shows to His people comes from love, from infinite love, and therefore one fruit of goodness draws on another. Indeed, when God's goodness comes out of general bounty, it is of another manner; it stops soon. But when it comes from His entire, infinite love, it does not stop.
There is another argument that, when added to these two, makes the case even stronger, and that is...
Reason 3
The goodness of God to His people is a fruit of the covenant. It comes not only out of love but also as the result of an everlasting covenant that God has made with them—a sure covenant. Now, in the covenant of grace that God has made with His people, there is a connection of all mercies, a concatenation of all the goodness of God.
The treasure of mercy is in the covenant, and there is an exceeding strength of mercy in the covenant to overcome all hindrances and oppositions. There, mercy is bound to them by truth.
As we read about the covenant between Jonathan and David in 1 Samuel 20:15, David made a covenant with Jonathan that he would never cut off his loving-kindness from him or from his house after him. In the same way, God has made a covenant with all His people that He will never cut off His loving-kindness from them. He has made no such covenant with the wicked. Though God may show them some favour for the present, He has not made a covenant that He will never cut off His mercy from them. You may have an abundance of favours today, but they may be eternally cut off from you. However, the saints of God are in such a blessed condition that God not only shows them mercy for the present, but He has also made a covenant with them never to cut off His loving-kindness, even though they have many weaknesses, distempers, frailties, and infirmities.
Reason 4 The goodness of God to His people, as it comes from an eternal fountain, is also let out for the accomplishment of eternal ends. God's intentions in His goodness to His saints are to raise up for Himself an eternal name of praise and honour in the world, not only here but in heaven, in the highest heavens, for all eternity. That is God's
purpose, not just in some mercies but in every mercy that God bestows upon a saint, upon His children.
Every mercy—every outward mercy—has this end: to raise up for Himself an eternal name of praise. Therefore, do not despise any mercy, even if it seems insignificant, for God's purpose in the smallest mercy you have, even in every crumb of bread you eat, is to raise up an eternal name of praise for Himself. However, consider the greatest mercy that God bestows upon the most worldly person through His general bounty; God does not have the same eternal purpose in that as He does with His saints. He may take notice of them for a while, and then it ends.
But in His goodness towards His people, God intends to construct a glorious edifice, to raise up a building that shall be to His eternal praise. Therefore, just as when one lays a stone to raise a high building, one lays it in such a way as to prepare for another stone to be laid upon it. If I were merely piling a heap of stones, I wouldn't care how I lay them. But if I intend to raise a building, I carefully lay one stone as it prepares for another.
In the same way, God deals with the wicked; He heaps His mercies upon them, letting them come as they may. But when He dispenses
His mercy to His people, He intends a building. He lays the mercies in that order and rank—first one, then another—so that when He has laid one, if we understand what that mercy is, we may see an impression in that mercy for another, as though it were calling for another mercy to be laid upon it.
These are the special grounds why God's mercies to His people are but preparations for further and greater mercies. However, to avoid any unnecessary delay, especially in concluding this matter, I will
pass over anything that might be further spoken about these grounds.
Objection But you will say, we see it otherwise, and we find it otherwise, that there are usually interruptions in God's mercies even to His people.
When God comes to deal in a way of mercy with His Church, He goes a little way, and then He stops, and then there come heavy judgments, heavy afflictions soon after.
Answer Now, to answer that:
1. We must necessarily acknowledge that there may be some interruptions, for the present, in God's mercies to His people.
However, there is a difference between an interruption and a cutting off. It may seem to be interrupted for a time, but God's mercy still runs its course, even if out of sight. As it is said, there is a river that runs fifty miles underground and then emerges again. In the same way, God's mercies towards His people may seem hidden for a while. His children often have their share in His judgments; many times, God brings judgment, and then He lets the wicked prosper. Yet, His justice still runs its course, hidden underground, and will emerge again.
This is very instructive, especially concerning God's dealings with His people when bringing them out of captivity and repairing the wall and the temple. God had made many glorious promises about what He would do for them in returning them from captivity and
rebuilding their city. Well, after the seventy years of captivity ended, God began to work wonderfully and gloriously for them. However, if you observe and read the story, you will find that from the beginning of their return from captivity to the completion of God's mercy in building the temple and the wall, as much time passed as they had spent in captivity. That was seventy years. They were seventy years in captivity, and from the start of their restoration to its fulfilment, it took another seventy years. Yet, the goodness of God ran its course; there was always an eye of mercy upon them, even if it seemed to cease temporarily. In the end, it carried them through.
This is particularly relevant for us today, as we are often quick to become discontented and troubled when God is in the process of reformation. Because we do not receive everything immediately, as we wish, we are ready to complain. "Oh! How long has Parliament been sitting, and so little has been done!" But consider God's way with His own people: despite such specific promises of glorious deliverance, it still took seventy years for the work to be fully accomplished. Therefore, if God is in a way of mercy towards us, gradually moving forward—sometimes a little now, sometimes a little later—we should not grumble. Mercy is still progressing, even if there may be temporary interruptions.
2. Often, we think there is an interruption when, in reality, there is none at all—only our misunderstanding. If we understood things rightly, we would see a most beautiful concatenation and connection of mercies, with no interruption at all.
3. What we perceive as an interruption might actually be one of our greatest mercies. God's withholding of one kind of mercy may be a preparation for another, even greater mercy. Therefore, we should not be discouraged.
4. We are to consider that, although this is the goodness of God towards His people, He does expect that His people should continue with Him in the way of His goodness, and should align themselves with Him in the way of His mercy. Otherwise, there may be a great interruption for the present. In Hosea 7:1, God complains about His people, saying, "When I would have healed
Israel, then the iniquity of Ephraim was discovered." When God would have healed them—when He is in a way of mercy, expecting that they should follow Him in this way of mercy— their iniquity is discovered. Then they break out into notorious iniquities and sins, which make a stop and shut the door of mercy against them.
Therefore, we are to be warned concerning our public sins, especially now that God is in a gracious way of public mercies. There has never been a time when we needed more caution to be watchful and careful in our conduct, so that our iniquity is not discovered. For now, God is about to heal us; He is thinking to heal us. Oh! Let us take heed of our lives. And so it should be the particular care of every soul. Is God about to heal? Is God in a way of mercy towards your family, your body, or your soul at any time? Take heed to yourself now, that your iniquity may not be discovered. For now, the devil will come and tempt you to break out into some notorious sin, aiming to cut off the way of God's grace and shut that door of mercy which God is now opening to you.
In Zechariah 8:15-16, God says, "So again have I thought in these days to do well unto Jerusalem and to the house of Judah: fear you not. And let none of you imagine evil in your hearts against his neighbour, and love no false oaths, for all these are things that I hate," saith the Lord. Notice the expression of God, which is very relevant to us. We may well apply that 15th verse to the condition of
England at this time: "I thought in these days to do well unto this people, and to the house of Judah." But regarding the things I should do, says God, pay attention to yourselves. You must not think that when I am proceeding in a way of mercy, you may act as you please. I will do these things, but it is upon this condition that you follow God in that way. If God opens a door for us, if we do not want it to be shut, He expects that we should enter through that door—that is, to align ourselves with Him in that way of mercy that He is extending.
But then, seeing that our sins have caused the interruption, it is not always the case that God's present mercies are certain signs of further mercies.
How shall we know when we can draw an assurance from the mercy we have now, that there are further mercies intended for us?
You may remember that, at the beginning of this point, I told you it was a privilege of God's saints. Yet everyone will be ready to seize upon it and conclude for themselves: "Well, God is a God full of mercy, and therefore, because He has begun to show mercy to me,
He will continue. Surely, I shall find favour, for it has been His way and course to deal thus with His people, and therefore, since He has delivered me from one evil, He will deliver me from another."
(Brethren) it is the usual way of wicked men to seize the privileges of the saints as if they were their own. We have a notable example of this in the prophecy of Jeremiah, which is worthy of our observation.
In Jeremiah 21:2, there is an example of Zedekiah. Zedekiah was a wicked man, yet he flattered himself in this, and promised himself that he would receive the same privileges as the people of God had in former times. Notice what he says: "Inquire, I pray thee, of the Lord for us; Nebuchadnezzar, King of Babylon, makes war against us. If so
be, the Lord will deal with us according to all His wondrous works, that he may go up from us."
Mark (says Zedekiah to Jeremiah), "Oh! Inquire, oh! Let us know the mind of God, whether He will deal with us according to all His wondrous works." God had dealt with His people according to His wonderful works; He had dealt wonderfully for His people. And Zedekiah, a wicked man, along with the wicked people who were with him, were ready to flatter themselves with the hope that God would deal with them as He had done with His people before— wonderfully—but they were deceived.
So, when people hear of the privileges of the saints and presume to promise themselves the same from God as His people have, they will be mistaken. The promises made in Scripture of mercy are the inheritance of God's saints. In Isaiah 54:17, it says, "This is the heritage of the servants of the Lord," when God made a promise of mercy to His people. But, (says He), "This is the heritage of My servants." It belongs not to all; it is their inheritance, their portion.
What have others to do with the inheritance of God's people?
When a saint of God looks into the word of God and reads it, he may see every promise, every expression of God's goodness, as part of his inheritance and take it. It is his inheritance, even if he does not inherit worldly riches or has little means. He may know that he is an heir of all the glorious promises written in the Book of God—they are his inheritance.
A wicked man, when he reads the Scriptures, can take no such delight in it. For indeed, he may read many promises, but they are not his inheritance; they belong to God's people. There is a great difference between an heir riding through his father's land and a stranger riding through it. Just the same difference exists between a
carnal man reading the Scriptures and a saint. An heir rides through his land, sees the fruitful fields and pleasant meadows, and says,
"This is my land." But a stranger rides through them, commends them, yet knows, "They do not belong to me."
So, a saint reads the Scriptures, sees the expressions of God's goodness, and says, "These are my inheritance," while a carnal heart says no such thing. Therefore, God's mercies to His people are inlets to further mercies. If they are not so to you, then you cannot conclude, "Oh! I was in such danger and such extremity, and God delivered me from that; therefore, if I come into a similar situation,
He will deliver me again." No, you cannot say that.
There was a notable expression by Hezekiah in Isaiah 38. When God delivered him from sickness (as is thought by divines, it was the plague), Hezekiah concludes, "In love to my soul, thou hast delivered me from the pit of corruption." This is an excellent conclusion that a child of God may make if ever delivered from the danger of the plague: "In love to my soul, Lord, thou hast delivered me, and I shall go to the house of the Lord; I shall yet have further mercy."
It may be that some of you have had the plague in your houses or even upon yourselves, and God has delivered you. You may take it as an argument that God will deliver you again because He delivered you from that. Yet, unless you are like Hezekiah, a gracious man or woman, you cannot conclude that God has delivered you from that pit of corruption. For God's preservations of wicked people are, many times, reservations for greater evils, as I might show you, but I see I must hasten.
Well then, still, how may we know when we may draw an argument from God's present mercies for future ones?
The First Discovery of Whether God's Present Mercies Are Inlets to Future Ones When, in a mercy, there is some special discovery of God unto His people—(I say) some special and glorious discovery of God in a mercy, as in His mercy to Abraham, Isaac, Jacob, Solomon, David, etc.—there were glorious discoveries of God's presence. When Jacob was delivered from Esau, Jacob said, "I have seen thee as the face of God." It may be read thus: "I have seen thee after the face of God; after I have seen the face of God, I have seen thee."
Yes, that is sweet and comforting indeed, when we can see a mercy after we have seen the face of God. We can see the face of God in the way of His mercy, and after we see the face of God, then we look upon the mercy and gather this argument. If you have an eye that, in a mercy, can see the face of God there, and after seeing the face of God in the mercy, then it is something indeed.
In Isaiah 26:12, it says, "Lord, thou wilt ordain peace for us; thou wilt, for thou also hast wrought all our works in us." Note the argument: "Lord, thou wilt ordain peace." Why? "For thou hast wrought all our works in us." This Scripture is spoken concerning the deliverance of the people of Israel from their captivity. God began to deliver them, and those who were godly were sure to have complete deliverance. "Thou wilt ordain," they said with certainty. Why? "For thou hast wrought all our works for us." For it is not Cyrus but a remarkable hand of God upon the spirit of Cyrus, and all that is done in our deliverance is done through the mighty hand of God. "Thou hast wrought all our works in us." The work is a work above nature; it is a wonderful work of God, and therefore we are sure that thou wilt ordain peace for us.
When God appears wonderfully and remarkably in a mercy to His people, they then conclude that there will be further mercies. There is an excellent verse for that in Psalm 75:1, "Unto thee, O God, do we give thanks, for that thy name is near thy wondrous works declare."
Mark this, "for that thy name is near thy wondrous works declare." O Lord! (as if they had said) we see thy wondrous works, we see thy face, thy power, thy glory, thy mercy, and thy goodness. We see thy mercy as a creating mercy, and therefore thy name is near. O! Thou art good yet more and more, for thy wondrous works declare it.
Brethren, when God's mercies are creating mercies, then we may expect that they will be perfect mercies. For though, in generation, there may be a defect, in creation there is never a defect. Many times, in generation, a limb or a member may be lacking, but all that God creates, He creates perfectly. Now, when the mercies of God are, as it were, created mercies—not generated out of secondary causes, but where we see a kind of created power—then surely they will be perfect.
Now, brethren, before we come to apply this to our own hearts, we cannot but apply this as a strong argument to raise up our thoughts, to consider the mercies we enjoy this day as a door of hope for us.
For if ever a people have experienced created mercies, we have. If ever a people could see the face of God in a way of mercy, then we may do so this day. If ever a people could say, "Thou, O Lord, hast wrought all our works for us," we may well say it. Therefore, we may draw the conclusion that the Church did: "Thou wilt ordain peace, for thou hast wrought all our works for us." Surely, brethren, God's name is nigh. God seemed to be afar off from England for a long time, but God is coming near; His name is near, for His wondrous works that He has done of late declare it. But that is the first.
The Second Discovery of Whether God's Present Mercies Are Inlets to Future Ones When God's mercies are spiritual mercies, they are certain inlets to further mercies. A spiritual mercy never comes alone but makes way for more. I will give you just one text for that, as time outruns me, in Ezekiel 39:29: "Neither will I hide my face anymore from them," saith God. Why? "For I have poured out my Spirit upon the house of Israel," saith the Lord God.
Mark this: "I will hide my face no more from them." Why? "For I have poured out my Spirit upon the house of Israel," saith the Lord
God. Brethren, if ever any nation had the Spirit of God poured out upon them, certainly we have. God pours out His Spirit upon His people, upon private Christians, and upon ministers in a wonderfully abundant manner. And how has He poured out His Spirit upon our
Worthies assembled in Parliament?
Now, let this be a good argument: "Neither will I hide my face anymore from them, for I have poured out my Spirit upon them."
Then it is an argument for us this day that God will not hide His face from us because He has poured out His Spirit upon us. If there be any people under heaven who have the Spirit of God upon them, certainly the people of England have it at this day. And this is God's own promise and argument; you may plead it with God in prayer, that He will never hide His face from those upon whom He has poured out His Spirit. Not only can you use this in general, but you may also apply it to yourselves in particular.
Has God poured out His Spirit upon any of your souls? You may make this conclusion—it is God's own conclusion—that He will never hide His face from you because He has poured His Spirit upon you.
That is the second point.
The Third Discovery of Whether God's Present Mercies Are Inlets to Future Ones A mercy is a forerunner of further mercy when it is obtained by faith and prayer in the Covenant of Grace. That mercy, which prayer and the exercise of faith obtain, is certainly and infallibly a forerunner of further mercy. God has not finished with that people, or that soul, in a way of mercy, where He bestows mercy as a fruit of prayer and an exercise of faith in the Covenant.
If prayer is the key to open Heaven when it is shut to us, then it will, even more so, keep Heaven open when it is already open. We know that the excellence of prayer is that it is the great key of Heaven, the golden key that opens it when it is shut. Therefore, surely, prayer can keep Heaven open.
If ever a mercy was obtained by prayer, certainly the mercy we have now, at present here in England, is a mercy obtained by prayer. If ever there was a Parliament obtained by prayer since England became a nation, certainly this Parliament was one. We may call the name of this Parliament "Samuel," as it was asked of God.
What have been the earnest cries of God's people, even of many who are now dead and gone, but for these times? Now, that which is a fruit not only of the prayers of God's people for the present but is also the harvest of the many prayers of the saints and worthies of God in former ages, who are now gone and whose souls are triumphing in Heaven—I say, that which is the harvest of all their prayers surely cannot be one single mercy. It must be a mercy that lets in others, a mercy that is a door of hope to further mercies. That is the third note.
The Fourth Discovery of Whether God's Present Mercies Are Inlets to Future Ones That mercy which leads us to the God of mercy is certainly an inlet to further mercies. Whatever leads our souls to the God of mercy, we may conclude that this mercy will bring abundant good with it. I must not elaborate on various Scriptures, but simply refer you to that of David in 2 Samuel 7—the whole chapter, which you may read at your leisure—where God's mercy to him led him to the God of mercy, upon which there was such a promise of the continuance of mercy for a long time.
The Fifth Discovery of Whether God's Present Mercies Are Inlets to Future Ones That mercy (I beseech you to observe it) which is to a soul or a people an engagement to duty is certainly a door to more mercy. Whatever mercy God bestows upon you in particular, or upon a nation, if that mercy is made an engagement to duty, then it is certainly a door to more mercy.
Take it this way: Just as when we account our duties as mercies, our duties will hold; so, when God's mercies are turned into duties, then
God's mercies will endure. It is an infallible sign of one who will persevere in duty and will never fail. If you wish to know whether you are likely to persevere in duty or not—if you say, "Oh, I am afraid
I shall fall off," or "Oh, if I were sure I would persevere to the end, it would comfort me"—then would you have an infallible sign that your duties will hold to the end? Take this for one: If your soul regards every duty as a mercy to you, every command to duty as God's mercy to you every day, then I dare stake my soul that such a soul will persevere.
As it is a certain evidence of perseverance in duty when a duty is regarded as a mercy, so, I say, it is a certain evidence that there will be a perseverance in mercy when mercy is turned into duty. When mercy becomes an engagement to duty and turns into duty, then it is a certain sign there will be a perseverance in mercy, just as when duty is regarded as mercy, there will be perseverance in duty.
The Sixth Discovery of Whether God's Present Mercies Are Inlets to Future Ones The mercy that humbles the heart is an inlet to further mercy. It is very noteworthy, as seen in 2 Samuel 7, which you may read through in two or three places in that chapter: when God had promised David great things, observe David's spirit was as low as ever. "What am I?" says David, and he cries out, "Thou art great, O Lord!" He doesn't say, "Thou hast made me great," but "Thou art great, O Lord!"
In verse 26, he says, "Let thy name be magnified forever." His spirit remained low. He wasn't taken up with thoughts of, "Oh, God has promised me a perpetual kingdom for my posterity, and now I am great, and God has magnified me." No, instead, he says, "What am I?
And let thy name be magnified, and be thou great, O Lord."
When this is the attitude of a soul, or of a people, that when God advances them in a way of mercy, they cry out, "Oh! Let me be low, and be anything as long as God's name is magnified," then certainly this mercy is a forerunner of further mercy. Just as it is a great sign of the strength of faith, and is acceptable to God, when in adversity, even when God seems to oppose him, a guilty heart can still believe, and the heart can rise up and not sink into the depths of adversity.
Observe this: just as when the heart can rise in adversity, it is a strong sign of an enduring and precious faith, so too, when the heart
can humble itself in the height of prosperity and remain low, there is abundant grace in that soul which is acceptable to God, and He intends much good for it.
The Seventh Discovery of Whether God's Present Mercies Are Inlets to Future Ones When we are careful to consecrate the first fruits of our mercies to God, this becomes an inlet to further mercies. So it was here. This valley of Achor was near Jericho, serving as evidence to them that they would have the whole land of Canaan.
Now, what did they do at Jericho? They devoted everything to God— the entire city and its outskirts were dedicated to Him. They consecrated the first fruits of Canaan upon entering the land where
Jericho was, and this valley of Achor was right by it. When God began to give them possession of that good land, they devoted the first fruits to God, and thus it became evidence that they would possess the good land afterward.
So, when God begins to show mercy and goodness, whether to a people, family, or a particular man or woman, if they begin by dedicating the first fruits of that mercy to God, it becomes a clear sign that it is a door of hope for further mercy.
Thus, I have concluded the explanation. I am sorry I have no more time for the application, and I will cover the remaining points as briefly as possible, as it is the last point I most intend to discuss.
USE 1 If it is true that God's mercies, even present mercies, are inlets to future ones, and when God is in a way of mercy, His people may
expect greater mercies to follow, then the following consequence arises: it is, therefore, a vile and wretched folly for any to think that the only time to seek God is during times of affliction.
This is refuted by this point: if, when God is in a way of mercy, His people understand that more mercy is on the way, then it follows that when God is in a way of mercy, it is the most fitting time to pray to Him. That is the most suitable time to pray—when God is showing goodness and mercy.
But in the world today, it is quite the opposite. People will pray to God; but when? When God has them at a disadvantage, in times of sickness, affliction, or on their deathbeds, when God's justice is against them, and His wrath is upon them, and they see themselves plunging into the bottomless gulf. Then they will pray and cry for mercy! Oh, this shows that you are a stranger to the ways of God, to the mind of God, and to the covenant of God.
If you were one of God's people, you would know that the best time to pray is when God is in a way of mercy, for one mercy leads to another. I would argue this: is it more likely that God, during this time of patience and long-suffering, would deny you mercy? Is it likely that He should deny you mercy now? Yet, when the day of His wrath and justice comes, then He should grant you mercy? What an absurd understanding that is!
You cry that God will deny you mercy and grace now, in this day of His patience and long-suffering, and will He deny it now? Do you then think He will give it to you in the day of His wrath and justice, upon your sickbed or deathbed, which may be a day of vengeance and wrath? If you have wisdom for your soul, seek God while mercy is still coming, and while He is in a way of mercy, for that is the most fitting time to pray. Therefore, be convinced today, you carnal hearts
who have no desire to pray except when in affliction. Those hearts that are most spiritual are the ones that can pray most earnestly when God is coming most graciously to them. The time of affliction is the least likely time to receive anything from God, though I had intended to speak at greater length on that.
USE 2 If it is true that when God is in a way of mercy, one mercy will lead to another, then all the saints of God are taught and encouraged to observe and take diligent notice of the connection of God's mercies towards them. Certainly, this is God's way with His people—one mercy making way for another. If you belong to God, this has been
His way with you all your life, even from the time He elected you.
It is now your duty to be observant of how God has made one mercy a door of hope to another mercy. It is a special work to observe God's ways toward a Christian, a special work of the Sabbath. Many of you, especially those not well-read, say you do not know how to spend the Sabbath once public worship is done, and so you walk up and down the streets. Here is a task for those who are not well-read: if you are godly, then each Sabbath, take some time to recall all the ways of God's merciful providence toward you since your youth and childhood, and how one mercy connected to another, how one mercy led to another, then a third, and that third led to a fourth.
You will see how God's goodness has been towards you throughout your life, and that will be a most delightful meditation, in which God will receive much glory. Psalm 92 is a psalm appointed for the Sabbath, and you will find that it is a psalm of contemplation on the works of God and the ways of God's mercies towards His people.
It is a special way to understand the connection of things and the causes, how one cause depends upon another and that upon another, and so on. This is the difference between sense and reason. The brute beasts that only have sense taste the sweetness of something but never inquire into the cause. However, the more rational a person is, the more they desire to understand the connection of causes.
If this is something that delights a soul in a natural way, to find out the connection of causes, then how sweet is it to a gracious soul to find out the connection and concatenation of all the mercies and goodness of the Lord toward them in all the events of their life!
Do this, especially because (Brethren), this which I am speaking of now is where a principal part of the glorious inheritance of the saints lies. The glory of Heaven, where the happiness of glorified souls shall reside, will be in this: that the eternal Sabbath spent in Heaven will, among other things, be spent in this work I am speaking of—in contemplating all the connections and concatenations of God's mercies toward those who are now in Heaven.
How they have been connected and concatenated ever since they came into existence, and how they were brought up to that height of glory. Oh, what an infinite satisfaction the saints shall have when
God reveals everything to them! They shall see into the counsels and will of God so freely, and into all His ways, how they were chosen from all eternity and brought to eternity. There they shall see every act of providence that they did not understand before, how one event made way for another mercy, and that mercy for another, and so on until they were brought to that fullness of glory. They shall be eternally contemplating the connection of God's mercies, praising and blessing God, who worked and connected all things together for their good.
If you hope to come to Heaven and to be engaged in giving God glory there, then begin this work now, for we pray that God's will may be done on earth as it is in Heaven.
On the contrary, it will be a great part of the torment of the damned that they will see how one act of God's justice made way for another, how one instance of God's providence led to one judgment, and that to another, and so on until they were plunged into the bottomless pit forever. Just the very sight of how God worked from one to another will be torment enough for them.
Well, that is the second point: to consider the connection of God's mercies.
USE 3 If this is so, we are taught to receive every mercy of God kindly and to value all His mercies. If we belong to God, every mercy comes as a messenger of further mercy. Oh, receive it well, receive it kindly, embrace it, and make good use of it.
Indeed, when the prophet Elisha knew that the messenger of the king had come to harm him, he instructed them to treat him harshly at the door. But (Brethren) every mercy that comes to us, if we are godly, arrives as a messenger of good tidings, bringing more mercy with it. Therefore, let us welcome it kindly at the door; let us receive it warmly, for it will certainly lead to further mercy. That is the third point.
USE 4 The consideration of this point should lead to deep humility in our hearts and cause exceedingly sorrowful thoughts. If it is true that one
mercy from God makes way for another, and that a single mercy, when sanctified and blessed by God, becomes a door of hope for another, then when we look back at God's ways of mercy towards us and the opportunities we have had to obtain further mercy from God, it should move us to tears—perhaps even tears of blood.
Reflect upon your life. I suppose there is not one person in this congregation who, upon looking back at God's providence toward them, cannot say, "Oh, there was a time when the Lord was indeed merciful to me. Not only in outward mercies, such as the deliverances I experienced at various times—what might I have received had I followed those mercies? When I cried out to God for deliverance, He heard me. God delivered me, delivered my family, and now God, as it were, was in a way of mercy towards me. Oh, had
I followed that then, what might I have gained? But I neglected the opportunity; I lost it, and now God is dealing with me differently."
But especially when you look back at the opportunities you have had for the good of your soul—hasn't God been in a way of mercy towards your soul many times? Oh, was there not a time when you began to feel the workings of God's Spirit within you? You began to have light shining into your conscience; you felt the Spirit of God drawing your heart. When you came to hear the Word, you found it coming with power, the Spirit of God sealing it, and your heart began to yield and melt before God. Oh, what might you have gained if you had continued, if you had followed God in those convictions of conscience and in those beginnings of troubles and workings of God's
Spirit? What might you have become now? There was a door of hope, but we, foolish and wretched, failed to be born into new life.
Alas! Can many of us not say, "Oh, there was a door of hope. There was such a mercy of God towards me, but woe to me, for the door is
now shut. My heart is closed, my conscience is closed, and my heart is now hardened, though it was once beginning to soften. God was opening my heart, but now it is otherwise, and as far as I know, God has gone, and Christ has departed. I had a day, and if I had known it, oh, it would have been a blessed day for many in this place if they had followed God when He was in a way of mercy."
Perhaps when God was moving towards you in mercy, had you sought Him in your closet and cried out for Him to continue the good work He had begun and to make it effectual for you, it would have been a gracious work for your soul. But instead, you went off to your shop, your work, perhaps to the tavern or alehouse, to your games or your company, and so neglected the day of grace. There was a door of hope, but you chose another door rather than following God in the way of mercy.
I will not say there is no door of hope left for you, for there may still be one, but I will say this: your condition is lamentable and most grievous, and you urgently need to reflect upon it. This realisation often strikes the hearts of men and women later on, perhaps on their sickbed or deathbed. Then your conscience will preach to you what I am preaching now, and you will acknowledge, "It is true, there was a door of hope opened to me, but I shut it against myself."
Then, if any minister comes to offer mercy, you will say, "Yes, that mercy is for those who have a time of mercy, but God once opened my heart, and I shut it against Him." Such thoughts bring despair and are the sinking reflections of men and women on their sickbeds.
If God had never come towards me, there might have been some hope, but now, what hope is there for me?
Oh, take heed for the future, all of you. If God is moving towards you in mercy, if today, by His Word, He begins to open any of your
hearts, strive to follow Him, to enter through this door of hope.
Well, that is the fourth point. Again, fifthly, from this point, we learn this...
USE 5 If one mercy is but an inlet to another mercy, then this should teach all the people of God to be content to bear one affliction, even if it merely paves the way for another affliction. The argument goes like this: it is true that one affliction comes, and soon after, another follows, and that one makes way for yet another, just as clouds rise after the rain. How many poor, weak hearts are plunged into despair!
They can bear one affliction, yes, but when another comes, and yet another follows, eventually they collapse under the weight of their burdens.
But if you belong to God and have the assurance of this point that I have preached to you today, then use it as an argument to sustain your heart. It is true that one affliction comes after another, and one affliction makes way for the next. But have not mercies also followed one another? Have not mercies come thick and fast, one making way for the next? Surely, you have experienced many mercies, one leading to another. So, even though you now face new afflictions, remember how many times you have experienced mercies making way for more mercies.
USE 6 If this is God's way with His people—that one mercy leads to another —then it should be our way towards Him as well: that one duty should make way for another duty. There is great reason for this. If God is so gracious to us, that one mercy makes way for another, then
we ought to be so thankful to Him that one of our duties leads to another.
This, brethren, is an excellent thing—when one duty makes way for another. As I mentioned before, when a duty is considered a mercy, it will certainly endure. And so, take this second note of perseverance here: when one duty enables another, that soul will surely persevere in duty.
Here is the difference between what is done by the strength of a natural conscience and what is done from a principle of true sanctifying grace. I ask you to observe this. Many are troubled by this question of conscience. They say that someone who only acts from the strength of a natural conscience might perform a duty. How, then, can I know if I perform my duty from a gracious principle, from sanctifying grace, rather than merely from natural conscience?
If I were to give just one note and had to consider it deeply, I would offer this: If one duty that you perform equips you for another duty, enabling and preparing you for it, this is a sign that it is not merely out of a natural conscience. A natural conscience may prompt you to perform a duty, but it does not empower you to do it. However, a gracious principle prompts you to perform the duty and provides the strength to do it. Therefore, when you perform a duty out of conscience and find that one duty prepares you for another, this surely comes from a gracious principle. Not only does it equip you in the same manner—since, through habit, we become more proficient
—but it prepares you in a different way. When one spiritual duty prepares you for another in a different kind or manner, this certainly comes from grace.
Therefore, if you understand this argument—that God's mercies make way for more mercies—then ensure that one of your duties
makes way for another. This is a certain sign that God's mercies will continue to flow into your soul.
USE 7 This point should serve as a rebuke to our unbelieving hearts. It is God's way that, when He bestows one mercy, we should see it as a door of hope for further mercies. However, our unbelieving hearts usually draw conclusions from God's mercies that nourish unbelief, entirely contrary to hope and faith. Instead of making God's mercies a door of hope to welcome more mercies, we often turn them into a door of unbelief that shuts out further mercies.
An unbelieving heart reasons like this: "Yes, they are mercies, but they will not last. These are mercies, but they are only preparing me for greater judgments." In this way, an unbelieving heart will use
God's very mercies to create arguments of unbelief. This is a great sin, for God bestows mercies to raise hope and help your faith to flourish, not to strengthen your unbelief.
Yet, brethren, there are many Christians who make no other use of God's mercies than to feed and fortify their unbelief, when instead they should be using them as a door of hope.
An eighth use of this point should be...
USE 8 "Be ye merciful, as your heavenly Father is merciful." Does one mercy from God make way for another? Let one good action (I mean an act of mercy to your brother) make way for another. Do not say, "I have done so much already, and therefore I may now indulge in my covetousness." No, if you have gracious principles, one act of mercy
must make way for another. One act of forgiveness towards your brother in one matter must lead to another. One act of generosity should pave the way for another. This is how God deals with you; do likewise with your brother, for this is the command: "Be ye merciful, as your heavenly Father is merciful."
Now, the last use which I intended most of all, and which is the chief use of this point, is this:
USE 9 A use of exhortation to us all: to follow God in the way of His mercies. When God has opened a door of hope to us, let us follow on after God. In Psalm 63:8, the psalmist speaks of God to them, but notice how he applies it: "My soul," says he, "follows hard after God."
O! This should be our course. Does God at any time come to us in a particular way of mercy? Let our souls follow hard after God.
When Jacob was wrestling with the Angel and day began to dawn, the Angel would have gone, but Jacob strove and wrestled all the more. What! Does the day dawn? Many times you are wrestling a long time with God, and there is still nothing but darkness in your soul, but through God's grace, you persevere. At length, the day begins to dawn, and God starts to let some light into your soul. And yet, even then, God may seem as though He would depart. O! Stir yourself up then and wrestle earnestly, for when the day begins to dawn, you should strive even harder.
As you know from the passage where God instructs David and his people, "When you hear the sound in the mulberry trees, bestir yourselves, for God is going out before you then." Likewise, I say, when you feel God stirring in your hearts and sense His impressions
upon your spirits, O! Bestir yourselves and follow on with the work of the Lord.
I recall that in the Gospel, a poor blind man cried out after Christ, "O Son of David, have mercy upon me!" Some tried to silence him, but eventually, Christ pitied him and asked who it was that cried after Him. Those nearby came to the blind man and said, "Be of good comfort, for He calls you." I have observed that he went as fast as he could then and feared no danger of stumbling.
So I say to many of your souls, it may be your case at this present:
You have been crying for the sight of your eyes, "O! That He would show me His truth and open the Gospel and its mysteries! O! That He would open my heart and give me a soft heart and a believing heart, instead of my unbelieving heart!" Well, be of good comfort, for He calls you; now He works by His Spirit and calls you. O! Bestir yourself now, and pursue God in this way.
It is a special part of the wisdom and duty of Christians to observe the ways of God's mercy towards them, as I mentioned before: the connections of them, and especially the beginnings of them.
Therefore, take this one note: Many Christians remain in darkness and under a spirit of bondage for a long time because they do not observe the beginnings of God's mercy—how God begins with them.
Because they do not receive all the mercy they desire, they neglect to observe the initial signs of mercy. But if you had a heart to observe the beginnings of God's mercy and to pray when He begins to open the door and let in a little light, and thus follow God, you might have been free from the spirit of bondage long ago.
I must now leave particular applications and move to the more general ones. Since this is what our condition requires, we must seize this opportunity now. Though I may never do anything else, I could
not refrain at this time, for God has opened a door of mercy, a door of hope to us and to all of England. I believe everyone sees it, and among the people of God, it is the topic of their discourse when they come together.
Now, what should our concern be? O! That this door never be shut, that our iniquities may not lock it against us, but that we follow God in the way of His mercy. This, brethren, is a blessed door of hope, and I may compare this door of hope to that door which leads into the holy place in 1 Kings 7:50. The text says, "The hinges of gold for the doors of the inner house," that door that led into the holy place had hinges of gold.
Brethren, the worthies of our land, whom God has called to our Parliamentary Assembly, are the hinges of our door. And blessed be
God, they are not iron hinges; they do not possess rigid and harsh spirits that disregard the cries of the oppressed. No, they have been unto us as hinges of gold, and our door of hope hangs upon hinges of gold.
If I were to speak to that Assembly, those who are the hinges of our door, the doorkeepers of this door of hope—yea, rather, those who are even this door itself unto us—were I to speak to them, I would seek to impress upon them the great charge of the mighty trust that has been committed to them. Never has any assembly in the world had such opportunities for greater mercy from God for His people than these have.
Were I to speak to them, I would seek to persuade them that, as they would have God open His door to their souls, both for themselves and their posterity, when they knock at God's door of mercy, they would be faithful in keeping the door of hope open to us, that we might enter comfortably. I would urge them to open their own
hearts, "Open, ye gates, and be ye opened, ye everlasting doors, that Christ the King of Glory may enter into your hearts and families, and be set up there."
However, since I am not to speak to them but to you today, I shall direct myself to you in that which is suitable to this audience to whom I am preaching.
The exhortation from God to you is this: Take notice of the great work of God in this door of hope, give Him the glory, and praise His name for His wondrous works. Declare that His name is near, and therefore praise Him. Seek God earnestly now, when He is in a way of mercy. O! That you would seek to praise Him now, and praise Him as much as you can. That you would align yourself with God in the great work that He is about, that, according to your various places and ranks, you would further the great work that God has opened a door to, that you would be active while God is moving in a way of mercy.
Let your hearts be up and remain lifted as God's heart is up at this time, and may they stay that way forever. To that end, that your hearts may be stirred to further the work of God and to keep this door open, consider these reflections.
That door of hope we now have—oh, it is a door that God has opened after much knocking. Oh, there has been such rapping at Heaven's gate, mighty knockings there before this door was opened. Oh, the prayers of the saints that have been offered up to open this door!
They have knocked again and again, and it seemed to be barred against them. At length, prayer has opened the door, as God
promised, "Knock, and it shall be opened." This day, that word is fulfilled for us: we have knocked, and the door is opened. Now, that door which has been opened by such knockings—oh, what a great pity it would be if it were shut again through our remissness.
It is a door of hope opened to us now when, but a little while ago, we had a door of fears, miseries, wrath, wickedness, superstition, and idolatry set wide open. This was the door not long ago. Oh, did not God open a door to us in such a way as if He would let in all wrath and miseries? What fears did we have? What kind of communion did we have when we met together? "What shall we do? Where shall we go? The hand of God is against us." You were afraid that God would let in a deluge of misery, and through that door, let all His wrath fall upon us. Not only that, but there was a door open for all kinds of wickedness, superstition, idolatry, and cruelty. What a door was there open not long ago! We may apply that passage from Jeremiah
23:15, where the prophet says, "Profaneness is gone throughout the whole land from the prophets," from wicked and scandalous ministers and others. Oh, what superstition and profaneness spread through our land! There was a door open for all wickedness, a door that could bring every kind of iniquity.
Now, that we who had the mouth of such a door opened upon us should now have a door of hope opened to us—oh, praised and blessed be the name of God! Shall we be unfaithful now to God in this way of mercy towards us?
Consider that we have this door of hope opened to us after we have been unfaithful, after the opening of other doors. How many doors have we shut on ourselves in the past? We have had many doors of hope—other parliaments before—and yet, by not following God, we wickedly and wretchedly shut these doors upon God and upon ourselves. And yet, that God should open yet another door to us—oh, gracious God! As they cried at the laying of the foundation of the temple, "Praise, praise," so we may say now, even though the work is not done as we desire, yet at the beginning of it, we may cry, "Praise, praise."
This door of hope was opened to us when, in our own thoughts, we had given all up for lost, when we even thought that God had shut the door against us for eternity. Oh, how have the ministers of God in former times been proclaiming judgments, and our guilty consciences agreed with those truths, saying, "Surely now God is gone, peace is gone, Christ is gone, hope in God for posterity is even gone. We are made a prey to their teeth and are even swallowed up."
And now, after we gave up all as lost, and concluded that God had shut the door against us forever, for God to open a door of hope—this should work upon our consciences to sanctify the Lord's name and to follow the Lord with all our might in this way of mercy.
Consider with what a mighty hand this door of hope was opened to you. I remember reading in Josephus concerning the destruction of the Temple. He says that, shortly before the Temple was destroyed, the Temple door—so large that it required the service of thirty men
every morning to open it and every night to shut it—flew open on its own accord. They saw this as a mighty ominous sign, as the hand of God. Surely, this door of hope could not have been opened by all the skill and power of men; they could not have conceived the way. God came by His immediate hand and opened it. A mighty hand, an outstretched arm of God, has taken away the bars and opened this door of hope. Now, to abuse it, or not to thank the name of God for this act where His hand has been so remarkably shown—oh! this is a grievous sin and a mighty provocation of God, since this is the door that God's mighty hand has opened.
It is a door that many adversaries have laboured long to shut. Oh, what devices, counsels, and plots—every possible way that could be devised to shut this door—but God has kept it open and placed a bar to keep it open, despite our adversaries. We may say of this, as St Paul did in another case when speaking of a different door in 1
Corinthians 16:9: "There was an effectual door opened, and there were many adversaries." So we may say that here is a door opened, and many adversaries there are.
This door—oh! it is a door of mercy through mercy, and therefore be thankful. (I say) it is a door of mercy through mercy. Brethren, had
God opened a door of hope, even if it had been the valley of Achor in the other sense—the valley of trouble—if God had brought upon England the greatest of troubles and confusion, yet if He had made this a door of hope to bring in mercy, we would have infinite cause for thankfulness. But such is His goodness that we have a door of
hope, of mercy by mercy. We may say of this door, as the Scripture says of that door in 1 Kings 6:31: "And for the entrance of the oracle, he made doors of olive wood." Two doors were also made of olive wood, and the olive, you know, is a symbol of peace. Our door of hope is made of olive wood. Oh, we might have had iron doors and gates that would tear our flesh; we might have had to pass through fire and water to come at mercy. But, beloved, we have a door of olive wood, a door of abundant mercies. Yes, such a door at the entrance of which we find abundant mercies. At the very threshold of the door
—oh! what mercies have already been found! (I say) in the early endeavours of those who have been our doorkeepers, or rather, our doors of hope, what abundance of mercies have already been found!
Thus, I may say of the endeavours of those now assembled in Parliament, as it is said in the Book of Canticles concerning the Church's endeavours during the time of reformation (which many understand that passage to refer to), in Canticles 5:5: "I rose up to open to my beloved," and what then? "And my hands dripped with myrrh, and my fingers with sweet-smelling myrrh, upon the handles of the lock." What is the meaning of this? The Church of God, when
Christ had called by His Spirit, and after being stirred by His grace, began to endeavour reformation. In the very first efforts at reformation, when they were just entering upon the door of reformation—oh! it was very sweet in the nostrils of God, very savoury. "My hands dripped with myrrh, and my fingers with sweetsmelling myrrh upon the handles of the lock." When I was just endeavouring to open and reform, my efforts were very savoury to the nostrils of Christ. So, too, the very fingers of our worthies—do they not smell of sweet myrrh? Are they not savoury in the nostrils of God and in the nostrils of His saints? They are savoury even when their hands are just upon the handles of the lock. Therefore, seeing
that we have such a precious door as this, we are bound to seek God for its opening and to pray for it to remain open. But yet further...
Considering, brethren, the wideness and the vastness of it, everyone who is acquainted with how the constellation of events is unfolding in Germany, France, Spain, the Low Countries, and elsewhere can see that God is, as it were, working together to make this door of our hope wider and wider, to expand our opportunities. God, in this, bids us to come and ask what we will, and we shall have it—a door so wide that our forefathers never knew. Oh! How they would have rejoiced to see this wide door of hope opened! How unthankful and unworthy wretches we would be if we were to neglect such a wide door of hope as this! Nay, Consider not only, brethren, the wideness of this door but also the treasures into which this door opens. To what does this door open? If it opens to something that holds no great treasure, then there would be no need for much striving to enter. But if it opens to rich and invaluable treasures, then there is indeed a need for striving to enter.
Surely, brethren, this door of our hope opens into invaluable and glorious treasures. What treasures? The liberty of our estates is a great favour; deliverance from the oppression of wicked and unreasonable men is a great favour. Oh! Much more is our liberty of conscience. Is our liberty of conscience oppressed? That is the oppression that cries in God's ears. The oppression of the poor, the oppression of bread, that cries out; but when the children of God cry to their Father, "Father, these proud prelatical men are those who take away our bread," God has heard their cry and has now opened a door to deliver us from the oppression of conscience and to grant us bread again. Not only that, but it opens to this treasure too—it opens to the treasure of the purity of God's ordinances and the deliverance of us from those burdens.
If I were to mention but this one burden upon the ministers of God, it would be enough. Yet, it is not only upon their shoulders but also upon the consciences of men, and that is the admitting of so many profane, wretched creatures to the sacrament. It is an insupportable burden to any conscientious man who has to partake in such a matter. For those who are opposed to God, in their profanity, for us to come and tell them, "Here, take the body of Jesus Christ that was given for you"—no conscientious person is not oppressed by this.
And not only this, but it burdens you also. For certainly, brethren, there should be an excluding of such from these holy things. And to whom has God committed the trust of this great ordinance?
Certainly, He has committed the trust to the Church; wherever there is a true Church, there this trust is committed. If you would own yourselves as a true Church, surely, you are entrusted with it.
But you may say, "We have no power to do it." Do not plead so, for you have a power. Christ has given a power to every Church to do it, to purge out the old leaven. Therefore, know that when nothing stands between your power and the exercise of it but only suffering and affliction, your power is no power if you do not exercise that power which Christ has given you. The sin will lie upon you, and suffering is no excuse for failing to exercise your power. Now, if God opens a door in this way, and we see some light to deliver our consciences from snares and from these burdens, oh! It is a blessing and mercy; it creates a door to open to all of God's mercies. This is the reason many separate from your congregations—not because they judge your Church to be a false Church or your ministry to be a false ministry, but...
1. Because they do not have all the ordinances of God in their purity, there are such corruptions that they cannot engage with all.
2. They cannot fully enjoy all of God's ordinances. Though the Church be true, and the Ministry be true, yet certainly those who are conscientious and consider them cannot help but be fearful.
Therefore, if there is a door of hope to welcome in our brethren —the outcasts of Israel—and to join with them in communion, certainly every gracious heart cannot help but see this as a precious mercy, that God should open the door of hope. This should be your prayer and endeavour to the utmost of your ability: that this door of hope may be so wide that your brethren may come and enter in with the peace of their consciences. As it has been England's honour in the past that others have come from other countries for their conscience's sake and found shelter here, let it not now be England's dishonour that her own children should be driven out because they cannot have liberty of conscience, even in matters that some consider to be of indifferent nature. If, I say, England should now be dishonoured by casting out and disregarding her brethren because they cannot find peace of conscience, oh, what a dishonour it will be if it continues! Therefore, if God is opening this door, it ought to be your endeavour to seek God and to strive that it may be so wide that those whom you, in your consciences, judge to be faithful and godly, may come in and enjoy peaceable communion with you.
3. This door may further the setting up of Christ in His Kingdom of Glory. Christ has been set up greatly in England in His prophetical, kingly, and priestly office. Now that Christ may be set up in the Church to rule upon His throne and have a door of hope opened to that, this will have an influence on the general reformation of all Christian Churches in the world, for the overthrowing of the Kingdom of Antichrist. Such a door of hope has been opened to us. Yes, and further still,
4. Consider what a dreadful thing it would be if this door of hope should be shut. Though it is true that we have some comforting evidence that it shall not (as I shall speak on shortly), yet who knows but that through our own wretchedness and lack of preparation in the hearts of the people of this land, this door might be shut again? Oh, the dismal darkness if it were ever to be shut again! Oh, the contempt that would fall upon all the Saints of God! Oh, the pride, rage, and insolence of the instruments of Antichrist against them if this door were shut again! Then, if we should once again say, "We looked for light, but behold, darkness," oh, it would be blackness of darkness indeed! What flies would come out of the land of Egypt then?
How would all superstition and idolatry flood in upon us? What would become of your posterity and little ones? How would they ever be nurtured in the knowledge of God and Christ? And you would not likely even enjoy your outward estates either. If any of you think you have back doors to escape from religion to keep your estates, you may be mistaken if this door is shut. Therefore, you have every need to follow God with all you can in this way to keep it open.
5. Had we hearts to be faithful with God, though it is not much that we can do, there is nevertheless a promise that God made to the Church of Philadelphia in Revelation 3:7. "To the angel of the Church of Philadelphia write: These things saith He that is holy,
He that is true, He that hath the key of David, that openeth, and no man shutteth; and shutteth, and no man openeth: I know thy works: behold, I have set before thee an open door, and no man can shut it." Surely, these were an excellent people. And mark what follows: "For thou hast a little strength, and hast kept my word, and hast not denied my name. Behold, I will make them of the synagogue of Satan, which say they are Jews and are not, but
do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee." God opens a door and says that no man shall shut this door.
Truly, brethren, it is very observable that we have this from that famous instrument of God who brought much light unto this book— namely, Mr. Brightman, whom I mention for honour's sake. Those of you familiar with his writings upon this book shall find that he applies every one of these Churches to the Churches that should follow after, even to the end of the world, and makes it not only literal but also typical, to typify God's ways of dealing with other
Churches to the end of the world. It is very notable that he made the Church of Sardis correspond with the Church of Germany, exactly according to his explanation of God's dealings with the Church of Sardis. He prophesied what God would do to the Church of Germany, and so it came to pass.
And this Church of Philadelphia, he interpreted it thirty or forty years ago (so long ago it is since he wrote it) as the Church of Scotland, and see how far God has made it good. God has opened a door to them, and certainly such a door as shall never be shut. That which has been opened to them, and they will not only have it themselves, but God will make them instrumental for others. And mark how they are described: "Thou hast a little strength." Everyone looked upon that Church with contempt, as a very poor, beggarly nation, an ignorant people, having little knowledge of anything at all, and but little time. Yet, "Thou hast kept my word." Though they have little knowledge, they will keep His word.
Yes, mark and consider how far he goes on: "Behold, I will make them of the synagogue of Satan, which say they are Jews and say they are the Church of God—I will make them to say they are not Jews,
they are not the Church of God, but they do lie. Behold, I will make them come and worship before this people, and to know that I am
God, even to worship before their feet, and to know that I have loved them." Do not those who once cried out against them and railed upon them now begin to be convinced that God was with them? And so now, we know how they are called by others, and what titles they now have, different from before. Thus God has fulfilled it in part upon them, and believe it, we shall share in that mercy—even that door that is opened to us in this way is so opened that it shall not be shut again. Wherefore, to conclude all… 1. Let everyone take heed, and let the fear of God be upon every soul, especially those of you who are more eminent than others in any position. Take heed, as from God this day, take warning that you do not become the least interruption in the great work that God is undertaking. Certainly, if you do, if you stand in this doorway to hinder the good that God is letting in, you will undoubtedly be overcome; you will certainly be vanquished. You can never hinder the work that God is about, and therefore, those men who are superstitious, Antichristian, and would uphold such a work, I say, those men are, in some respects, more unfortunate than the superstitious and Antichristian men of former times. This is because those who sought to maintain superstition and popery before did so at a time when God was patient and long-suffering towards the enemies of His people and permitted it to come in (not by way of approval, but by way of permission). But now is the very time that God is rooting it out; now is the time that God is setting Himself against it.
Therefore, those who now seek to uphold it are the most unfortunate of men, for they stand in the doorway just as God comes with His power and strength. Oh, take heed that you have no hand in interrupting the great work that God is undertaking.
And, my brethren, that we may give God the honour of this door of hope, 2. Let us consider for ourselves what we would have given in times past to have had such a door of hope. I am persuaded that many of us would have laid down our lives. "Oh Lord, if we might have purchased as much good as now has come to England, we would have counted our dearest heart's blood well spent." Now, seeing that we would have given so much before, oh, what shall we render now? That strength which we would have spent under the cruel rage of our adversaries, oh, let that strength now be spent in the praise and honour of our God under His mercies.
There is a notable place of scripture for this in Psalm 119:134.
God had delivered him from his oppressors, and therefore he would keep His statutes: "You have, O Lord, delivered me from my oppressors, therefore I will keep Your statutes." So, the strength that we would have spent under the cruelty of our oppressors should now be spent in keeping God's statutes and following His ways.
3. Let our hopes now rise higher. God would have our hopes raised higher, and seeing that He has opened a door, let us stand in the doorway. Let us not be discouraged, even though we might think perfect reformation a difficult thing. Yet, brethren, perfect reformation now is not more difficult than that which we have now, and which seemed difficult a year or two ago. A year or two ago, that which we have now was as unlikely as perfect reformation seems to be now. Therefore, we ought to raise our hopes to greater things. In the account of the king who struck the ground twice or thrice, he should have struck seven or eight times. And, brethren, we have to do with a great God whose design is to magnify His great name in the good of His Church.
In Psalm 17, it says, "You have shown your marvellous lovingkindness." The word, as taken by some, may be read, "Lord, make Your loving-kindness wonderful, miraculous." God loves to make His loving-kindness to His Church miraculous. Now, brethren, we may hope to receive from God that which shall make God appear as a wonder-working God, that shall set up
God in His glory. This reformation in our land shall set up God in His glory, which we hope for. Our hope is at its lowest unless we hope for such great things as may reveal God to be an infinite and great God. An ordinary reformation, or deliverance from the oppression of the state, is not enough to reveal the infinite pardoning and loving-kindness of God. Therefore, in conclusion, let everyone now go on in the name of God, stand in the doorway, observe how God is coming, and align with Him, meeting God in every way of His mercy.
In Revelation 4:1, the text says, "There was a door opened in heaven." Brethren, certainly there is a door opened in heaven. Let us encourage our hearts and do what we can in our places, and with the strength that we have, let us open our hearts and desires to Him. Let
Him know that we are willing to risk our estates, our liberties, our lives, and all that we have to maintain a good cause. God has done much, and He will do much. In Psalms, He says, "I have brought you out of the land of Egypt, open your mouth wide that I may fill it. I have done great things, brought you out of the land of Egypt, open your mouth wide that I may fill it." Certainly, God has delivered us from the Egyptian bondage; let us open our mouths, our hearts, our arms, and our hands wide, and the Lord will fill them.
And now, may the Lord grant to each one of you, as He did to Lydia, the text says, "The Lord opened her heart." And so, may the Lord open your hearts. And as you read, there was an effectual door of