A Sermon
DELIVERED ON WEDNESDAY EVENING, MAY 15, 1850,
BY THE REV. C.G. FINNEY,
OF AMERICA,
AT THE TABERNACLE, MOORFIELDS.
"Open thy mouth wide, and I will fill it."--PSALM. lxxxi. 10.
These words were addressed by God to the Church. There is nothing in the
connexion in which they are found that particularly demands explanation. I
would, therefore, proceed at once to say, that this promise and injunction being
addressed to the Church, was also, of course, addressed to individual
Christians. Whenever a promise or an injunction is applicable to the Church, it
is also applicable to each individual composing that Church. This reveals to us
the principle on which God deals with his people; the spirit, then, of what is
here written is ever more true. In briefly considering this subject, I propose
to inquire,
I. WHAT THIS LANGUAGE MEANS?
II. WHAT IT IMPLIES?
III. WHAT IS ITS RELATION TO OUR RESPONSIBILITIES?
I. What this language means? Of course it is figurative language--"Open thy
mouth wide and I will fill it." Does it mean literally to open the mouth wide,
and that he will fill it with something, without giving us to understand what?
"I am the Lord thy God, which brought thee out of the land of Egypt." This was
addressed to the Church of old, and the spirit of it is addressed to the Church
in all ages. It is said in the eighth verse, "Hear, 0 my people, and I will
testify unto thee: O Israel, if thou wilt hearken unto me; there shall be no
strange God in thee; neither shalt thou worship any strange God. I am the Lord
thy God which brought thee out of the land of Egypt. Open thy mouth wide, and I
will fill it." The language, then, is figurative, and is to be understood--1. As
an injunction, on the part of God, to ask of him great things. The injunction is
not only, "Open thy mouth," but open it wide; open it fully, to its utmost
capacity; by which it is to be understood that we are to ask of God great
things, as great as we can conceive. We are merely creatures, and therefore our
conceptions are low, and the spirit of the injunction tells us that we should
ask as great things of our heavenly Father, as, with our finite powers, we can
conceive--"who is able to do for us abundantly above all that we can ask or
think." Let the request be ever so great, he can grant it. In your petitions to
him, therefore, "Open thy mouth wide," ask for things as great as you can
conceive. 2. But another thing we are to understand by this language is, that,
of course, we are to expect those great things for which we ask. We are required
to ask believingly, in expectation that he will give the things which we ask. 3.
The spirit of this injunction also means that we are to attempt to accomplish
great things for God. We are to ask earnestly, to ask largely, to ask
perseveringly, in order that we may honour and glorify him; and here, I might
add, we are to understand that all our petitions must be addressed in the name
of Christ, from right motives. I pass to notice,
II. What is implied in this injunction--"Open thy mouth wide." This is the
injunction, and then the promise is, "and I will fill it." 1. We say this
language implies that God is interested in us? What should move him to say this
to his people if he is not interested in them? Why should he enjoin it upon us
to open our mouth wide, and ask of him great things, if he had no interest in us?
We say, then, this language must surely imply, for some reason or other, he has
great interest in his Church, and, of course, in each individual composing that
Church. 2. It implies that he is interested in that which he requires us to do.
That he is interested in giving us the great things which he has promised, and
in our possessing them, to enable us to do what he requires of us. 3. It implies
that he does not require us to make brick without straw. He does not require
great things of his people, without promising them the grace to help them in the
performance of that which he requires of them. But he does require many and
great things of his people. He requires them to go forth to the conquest of the
world; and many other things he requires of them in the various relations that
they sustain to the world and to society. Now, you must not complain that you
cannot accomplish what is required of you, that you cannot do this or that,
because of your littleness and insufficiency, for God says, open your mouth wide,
for ability to do his will, and he will fill it; he will enable you to do what
is required of you. I say, then, that this language implies his interest in us
personally, and that he is greatly interested in giving us the things for which
we ask,, for he is quite able, out of his fulness, to supply all our need, to
give us everything we want to enable us to accomplish everything he requires of
us. Here, I might say, this language is addressed to different classes of
individuals, who maintain particular relations in life, as being applicable to
special and particular circumstances. For example, it is addressed to
magistrates, to ministers, to parents, and to private Christians. Whatever the
circumstance in which you may be placed, the language is in relation to your
particular wants--"Open thy mouth wide, and I will fill it." It is of great
importance, therefore, for every one to understand that God is interested in
each individual, whatever relation he may happen to sustain. He takes all things
into account; he places us in the various relations that we sustain, and
therefore he must be interested in us, and is able to make his grace sufficient
for us, to enable us to do all that is required of us, and that we may honour
and glorify his name. People can never be too well assured of this. "I am
Jehovah, thy God." What is implied in that? "Thy God." "Open thy mouth,"
therefore, "wide, and I will fill it." These words apply to every individual, in
all the relations of life. Now, my dear hearers, think of what your relations
are; think of your circumstances; think of the peculiar trials, difficulties,
and responsibilities, that you are called upon to sustain; and the duties you
are called upon to perform--no matter what they be. Only understand God as
addressing you by name--old and young, rich and poor, influential or otherwise--whether
you sustain great public relations, are called to perform great public duties,
have laid upon you great public responsibility, or more private, no matter--only
understand God as saying to you, under your identical circumstances, "I am
Jehovah, thy God: Open thy mouth wide, and I will fill it." He is interested in
your maintaining these responsibilities in a manner worthy of him, as being his
children. I have often thought of the greatness of men's unbelief. The unbelief
of many is so great that they entirely overlook the secret depths of meaning
that the promises of God contain, and stumble at some of the plainest things in
the Bible.
Suppose the King of England should send his son to travel on the Continent, or
in America, and should say to him--Now, son, you are going among strangers,
remember your great responsibilities: you are my son, and you are my
representative; when the people see you they will form an opinion of me, and
they will estimate my character very much by yours, as a natural consequence.
Now, remember, wherever you are, that the eyes of the people are upon you, and
my honour is concerned in your behaviour. I have great interest in you; first,
because you are my son; and second, because you are to be my representative
among those who do not know me personally. I am, therefore, greatly concerned
that you should not misrepresent me. For particular and weighty reasons,
therefore, I want you to conduct yourself like a prince, and that you may do so,
you shall always have the means. Remember never to exercise any kind of economy
that will disgrace your father, and the nation whom you represent--draw upon me
liberally. Of course, you will not squander needlessly upon your lusts, for such
conduct would disgrace yourself and dishonour me: but what you want represent
fully the Sovereign of England you can have. Draw largely; always remember this!
Now, observe, God has placed his people here in a world of strangers to him. He
has placed them in various relations, and he has admonished them to remember
that they are his children, and that they are also his representatives in this
world. God says to them, I have placed you in these relations, that you may
honour me; I love you as my own children; I have given my Son to redeem you, and
thus I have proved my personal regard for you. I am always desirous that you
should walk worthy of the high vocation wherewith ye are called. Remember, you
are my representatives in the midst of a rebellious world; therefore, "let your
light so shine before men, that others, seeing your good works, may glorify your
Father which is in heaven." Now, this is a correct view to take of this subject.
It is God's own interest in us that leads him to tell us to ask largely of him.
The fact is, that his intrinsic regard for us as our Father, as his redeemed
children, is very great; yes, indeed, in every point of view, he has the deepest
interest in us. Now, that we may not dishonour him, he tells us that he will
give us grace to meet all our responsibilities, and discharge our duties. "Open
your mouths wide," he says, "and I will fill them." I will "supply all your
needs," all your wants; l am glad to do it; I shall delight to do it; I am
interested in doing it; now, never you forget this. Ask largely enough, ask
confidently enough, and ask perseveringly enough, to meet all your wants. Now, I
suppose that no one is disposed to call in question the truth of any of these
principles. 4. Again: These words, "Open thy mouth wide, and I will fill it,"
implies that provision is made to supply our wants, and that God's capability is
so great, that he does not at all fear that we shall need anything, or be able
to conceive of anything, beyond his power to grant. Hence, he tells us that his
grace is sufficient for us. Observe, he does not caution us not to ask too much,
but he tells us here, as in many other parts of the Bible, to make our requests
unlimited--"Ask what you will, and it shall be done unto you." Of course, it
means, "what you will," for a right reason, and not for a selfish and improper
reason. 5. Another thing is implied in this--that we are not straightened at all
in him. It is not intended that we should hesitate to accomplish anything which
he requires of us, we are not straightened in him, for he says, "Open thy mouth
wide, and I will fill it." In any of the circumstances, or relations in which we
may ever be placed, or whatever we may be called upon to accomplish, we are
never to regard ourselves as straightened in him. If he requires his people to
go forth to the conquest of the world, they are abundantly able to take
possession of the land. We are to have confidence in him, and to take possession
of it in his name and in his strength. If he tells us to compass the city and
blow with the ram's horns, the walls of Jericho shall surely tumble down--there
is no mistake about it. In this injunction and promise is implied that if we
fail in anything to perfectly represent or obey him in every respect, and in all
things to be and do what he requires of us, the fault is not his but ours--it is
not to be resolved into "the mysterious sovereignty of God," for the fault is
ours. If we fail, it is not because God, by any arbitrary sovereignty, withheld
the power, but because as a matter of fact in the possession of our liberty, we
failed to believe and appropriate the promises. 7.*[no #6 in original] This
injunction and promise implies that God considers himself honoured by the
largeness of our requests. If we ask but a trifling thing, it shows that we find
ourselves either unable or unwilling to expect or believe any great thing of him.
What does it imply when persons ask small favours of God? why, I know very well
what people say--that they are so unworthy that they cannot expect to get any
very great things in answer to their poor requests. But is this real humility,
or is it a voluntary humility? Is it a commendable state of mind? "Our prayers
are so poor, are so unworthy, that we cannot expect to receive much in answer to
them, and therefore, we have not confidence enough to ask great things, and so
we only ask for small things that we may without presumption expect to receive."
Is this a right disposition of mind? This is that voluntary humility which God
denounces: it is self-righteousness. What state of mind must that individual be
in, who, instead of measuring his requests by the greatness of God's mercies,
the greatness of his promises and the largeness of his heart, shall measure them
by his own worthiness or unworthiness? Why, the fact is, if an individual will
measure his requests by such a standard, he will ask nothing better than hell,
and he may expect nothing better. This is applicable to all men in all ages, if
they make themselves the standard of their requests. But if we are to rely upon
God's promises, God's faithfulness, God's abounding grace in Christ Jesus, and
God's eternal love, then there are infinite blessings in store for his people,
and which the goodness of his heart is trying to force upon them. Then, pray,
what has our great unworthiness to do, only to commend us to God's grace and
mercy? Whenever, therefore, we ask great things of God, and expect great things
from him, we honour him, inasmuch as we say, "Lord, although we are infinitely
unholy and unworthy of thy blessings, yet we judge not of what thou art willing
to give us, measured by our unworthiness, but by thine own wonderful love to the
world, as shown in the gift of thine own and well-beloved Son, the Lord Jesus
Christ: therefore we will not ask small things of so great a God--we will ask
great things, because it is in thine heart to give them, and thou findest it
more blessed to give than we do to receive." Now, it is by this sort of
confidence that we honour God. But, to take another view of the subject, ask
scantily, sparingly, for fear of overtaxing or overburdening God. What a mean,
low, and contemptible view this is of God! Suppose the prince, of whom we spoke
just now, had been very sparing in his drafts upon his father; suppose that he
drew only five or ten pounds at a time; the strangers among whom he was living
would have noticed it, they would have said, "What can it mean? why does he not
draw more? how is he so poor? Is his father so penurious or so poor?" Thus
dishonour would be brought upon his father and his country, because the prince
drew so sparingly when he might have had plenty. Now, God has sent his children
to this land, and he has told them that they are the "light of the world," the "salt
of the earth," a "city that is set upon a hill;" and he says, "Let your light
shine," show yourselves worthy of your heavenly Parent. Now, suppose that from a
want of confidence, or for some other reason, they draw very sparingly,
everybody will see that they get but little from God in answer to prayer. A
miserable, lean, famishing supply is all they get from their heavenly Father.
There is but a slight spiritual distinction between them and the world in which
they live, they have so little grace, so little faith, so little of anything
that it might be supposed natural for God to provide for his children. And is
this honourable to God? What, profess to be children of God, and never realise
your high distinction! Living in a world of rebels, having no more grace than
you have, you never thought of the dishonour you bring upon God. What do you
think of your Father? and do you think that God your Father is satisfied? To see
you, people would think you had no Father, that you were poor orphans: and yet
God says, "Open thy mouth wide, and I will fill it;" ask of me such things as
you need. Why, then, do you go about in such a miserable condition? Why live at
such a dying rate, always in doubt, darkness and trouble? Do you not know that I
am the Lord your God, and that if you open your mouth wide, I will fill it? Now,
brethren, is not this true? Is this some new-fangled doctrine not taught in the
Bible? Or is it true that professors generally have infinitely misconceived this
matter, not understanding what God requires of them, or that they have
dishonoured him in the highest degree by such conduct. They the light of the
world! Why, their lamps are gone out, they cannot get any oil; and if they could,
they have got no money to buy it with . Why is your lamp gone out? Has God your
Father failed to send you a remittance? At all events, the lamp's gone out, and
left you in obscure darkness--a worldly spirit has come over you. What is the
matter? You have been going by little and little, till you have lost almost all
confidence in God, and scarcely expect to receive anything from Him in answer to
your prayers.
I don't know how it is with you brethren, you are all strangers to me, but I
know that the great mass of professors are in this miserably low state, and they
seem neither to know that they dishonour God by their conduct, or that God is
ready and willing to give them abundance of grace, if they will believingly seek
for it. 7. Of course, if God considers himself honoured by the largeness of our
requests, it must be upon the condition that we really have confidence in him,
and expect to receive those things which we ask for. If we should ask great
things in words but not mean what we ask, or expect to receive answers to our
petitions, we do not honour God, but dishonour him by mocking him. Always
observe, and remember this, a man that really does expect the great things that
he asks of God in faith, and from right motives, will receive them. Those that
honour God, God will honour. 9. I remark, in the next place, that God regards
himself as honoured by all things which we may, in his name, accomplish. Not
only by our asking of him great things, but by our attempting great things in
his name. Suppose a man goes forth in the name of the Lord Jesus to carry the
Gospel to those who are in darkness, believing what Jesus has said, "Lo, I am
with you always, even unto the end of the world." Suppose that in this
confidence he attempts great things, and aims at the conquest of cities and
nations, the greater his aims in God's name and strength, so much the greater is
the honour that redounds to God. He goes forth relying on God, as God's servant,
as God's child, to accomplish great things in his name and strength,--Why God
considers himself as honoured by this. The same is true of the attainments of
his children, God considers himself as honoured by their high attainments, and
dishonoured by their low attainments. Honoured in the fact that their graces so
shine forth that it shall be seen by all around that they have partaken largely
of his Spirit. Exalted piety is honourable to God, the manifestation of great
grace and spirituality of mind, and God is greatly honoured by the fruits of
righteousness that they bring forth. Christ himself says, "Herein is my Father
glorified that ye bring forth much fruit." Ministers should be greatly fruitful.
They should bring forth the fruits of the Spirit in their tempers, in their
lives, in the strength of their faith, and labours of love. Can you doubt that
God has great interest in all these things? Indeed his great desire, that you
should bring forth fruit to his glory, is shown in the fact that he says, "Open
thy mouth wide, and I will fill it." And it must imply, also, that he is greatly
dishonoured by the opposite of all this. Professors who have but little faith,
make but feeble efforts, and have but very little to distinguish them from the
world around them. Nothing can be more offensive to God than for his professed
servants to have so little confidence in him, which causes them to ask sparingly,
and to receive sparingly. It must be admitted, I suppose, that the conceptions
of the generality of professors are very low--they expect but small things of
God; but this is dishonourable to God, as I have said, and he is endeavouring by
every possible means to encourage our faith. At one time he will go into the
nursery, where the mother is with her children, and say, "Mother, if thy son
should ask for bread, would you give him a stone? or if he should ask a fish,
would you give him a serpent? or if he should ask an egg, would you give him a
scorpion to sting him to death?" The mother is surprised, and can scarcely
contain herself. "Well," he says, "I did not suppose you would do so; but if
these things would be far from you--if you would by no means do them, and feel
indignant at the bare suggestion of the possibility of such a thing, 'how much
more will your heavenly Father give good things to them that ask him?'" "How
much?" Why, as much as he is better than you are. A parent has no higher
happiness than to give his little ones what they ask for, if it is for their
good. A father or a mother purchase some dainty thing; they can hardly bear to
taste it themselves--the children must have it. "If ye, then, being evil"--compared
with God, infinitely evil--"know how to give good gifts unto your children, how
much more shall your heavenly Father give?" What, oranges, sweets, candy? No; "the
Holy Spirit to them that ask him." That is the great blessing which you need.
Oh, if we could only have more of the Spirit! Christians live as if God had but
little of the Holy Spirit to give. But is this the representation of the
Scriptures? No, indeed; but infinitely the reverse of this. Some professors live
like spiritual skeletons, and, if they are reproved for it, they say, "Oh, we
are dependent on the Holy Spirit." Indeed, and is that the reason that you are
so much like the world?--why you do not prevail with God to convert your
children, your domestics, and the clerks and people around you? Grieve not the
Holy Spirit with such excuses; seek, and ye shall find. God is infinitely more
ready to give you his Holy Spirit, than you are to give good gifts to your own
children. 9. Again: When God enjoins upon his people to open their mouths wide,
and promises to fill them, we are to understand that he seeks in them a clear
medium through which to communicate his blessings to those around them. This is
a natural law of the Divine economy. If you are parents, and have unconverted
children, or have those around you unconverted, God seeks to make you a medium
by which he can communicate the blessings of salvation to them. 10 Again: When
God thus urges men to open their mouths wide, in order that he may fill them, we
are to understand that his heart is very much set upon their having the things
which he is seeking to give them--that he takes the highest interest in their
having these things--a greater interest than they do themselves. He restrains
not his gifts at all; the infinite fountain of his love and blessing flows
everlastingly, so that every empty vessel may be filled; and, when they are all
full, this living stream still flows on for ever. We must not be afraid of
asking too largely. When we seek a favour from a finite being, we might ask so
much as to be thought unreasonable; but, when we come to an infinite being, we
cannot ask too largely. Oh, brethren, always remember this. We will now say a
few words, in the third place, on
III. The relation of this injunction and promise to our responsibilities. 1. I
remark, we are entirely without excuse to God for not being and doing what would,
in the highest degree, satisfy his Divine mind. We are not straightened in him,
but in ourselves. 2. We are not only without excuse to God, but we are cruel to
ourselves. How cruel a man would be to himself if he starved himself to death in
the midst of plenty, of which he might freely partake. Now, what excuse can a
Christian have for all his doubts, fears, darknesses, and perplexities, and how
cruel he is to himself, when such marvelous provision is made to set the
Christian free from all such unhappy experiences. Do we live under such
circumstances, and yet live a life of complaining? Indeed! and is it a law of
God's house that his children should almost starve? Is it a rule of God's house
that his children should not have grace enough to lift them above perplexities
and unbelief? Does God starve his children to death? "They do all they can;
can't they get grace enough," says the devil, "to prevent their living so much
like my own servants? So much alike are they, indeed, that nobody can
distinguish them from my children!" Dear brethren, is there not an infinite
mistake here? Are we not dishonouring God if we do not avail ourselves of the
great things which God has provided us. 3. It is cruelty to the world also. God
has said, Go forth and conquer the world--disciple all nations. Has he said this
to his people, and do they slumber, do they hesitate? What is the matter,
brethren, what is the matter? Are not the words, "Come over and help us," borne
on the four winds of heaven? "Come over into Macedonia and help us;" send us
missionaries, send us Bibles, send us tracts, send us the Gospel! And is the
Church unable to do it? What is the matter? Do let me ask, is there not
something entirely wrong here? Does God require his people to make brick without
straw? Has the world any right to expect the Gospel of salvation to be sent to
them by the Church or not? Brethren, consider! 4. What cruelty it is to those
around us and those who sustain relations to us. We have such a promise in the
Bible, and our children unconverted! Think of it! 5. If Christians would but
avail themselves of all the blessings which God has provided, and really become
filled with the Spirit, what do you suppose would be the result? Let me ask this
question, Suppose that every Christian in this great city should really comply
with the appeal, and be filled with the Holy Spirit, what do you suppose would
be the natural effect upon the city? Suppose that every Christian were to open
his mouth wide, and should receive the Holy Spirit, do you not believe that in
one year a very great change would occur in London, so that you would scarcely
know it? I have not the least doubt that more good would then be done, than has
been done since it has been a professedly Christian city. Could one Church be
thoroughly awakened, another and another would follow, till the whole city would
be aroused, and every chapel would be filled with devout inquirers after
salvation. This has been the case frequently in American cities; and the like
may occur in any city, if Christians are but thoroughly alive to their duties
and responsibilities. If every Christian in this city would make up his mind to
take hold of the promise of God, and thus come into deep sympathy and fellowship
with him, the effect would be astonishing. Like the lamps of the city,
Christians are scattered over it, that they may give light to the multitudes
around them, but if they are not lighted up, the purpose for which they were
intended is not answered. Let every Christian in this city be filled with the
Holy Spirit, and what would be the result? London would move! Ireland would
move! The world would move!
Now, brethren, does this appear extravagant? If so, it is because you do not
consider the power of the promises of God, and what the churches are able to
effect in his name. The guilt and the weakness of the Church is her unbelief.
This is so great that she does not expect to do much. We must now conclude with
a few observations. 1. Many people so confound faith with sight that they are
ready to say, "If God should make windows in heaven, then might this thing be."
A great many persons have no faith except in connexion with sight: give them the
naked promise, and they cannot believe it; they must have something they can
see. But few individuals can walk by faith. When they see a thing accomplished,
they think they have strong faith; but only let this appearance be put out of
sight, and their faith is gone again. Now, what a Christian ought to be able to
do, is this--take God's promises, and anchor right down upon them without
waiting to see anything; because, somebody must believe simply on the strength
of God's testimony, somebody must begin by naked faith, or there will be no
visible testimony. 2. God always honours real faith; he is concerned to do so.
God often greatly honours the faith of his people; he frequently gives them more
than they expected he would give them. Persons often pray for one individual,
and God will often honour their faith by not only converting that individual but
many others also. I once knew a man who was sick, and a neighbour of his, an
unconverted man, frequently sent from his store things for his comfort. This
poor man said to himself, "I cannot recompense Mr. Chandler for his kindness,
but I will give myself up to pray for him." To the surprise of all the
neighbourhood, Mr. Chandler became converted; this he testified before the whole
congregation, which had such an effect that a great revival ensued, and many
souls were brought to God. Thus you see this poor man gave himself up to pray
for one individual, and God honoured his faith by converting many; thus
fulfilling the declaration of his Word, that he will "do exceeding abundantly
above all we can ask or think." 3. Instead of finding that God giveth grudgingly
and sparingly, he giveth abundantly--just like himself. God always acts worthy
of himself. You ask a blessing of God in faith, and he says, "Be content, and
take a great deal more," so that your cup shall run over. The fact is, where but
little is attempted, little expected, little will be received; but where little
is really obtained, the fault is not with God, but entirely with us. My time is
expired, and I must now close. Amen.