SERMON XXVIII.
And ivhatsoever we ash, we 7'eceive of him, because ice keep Ms com- mandments, and do those things that are pleasing in his sight. — 1 John iii. 22.
In the context the apostle is speaking of the benefit of a good con- science. It is double —
1. Confidence towards God.
2. Acceptance with God ; or, if j^ou will, access to God, and success in prayer. Of confidence to make the prayer we spake in the former verse ; acceptance of it, when it is once made, of this in the text, ' And whatsoever we ask, we receive of him,' &c.
In the words there are two things —
1. The privilege of a good conscience, * Whatsoever we ask, we receive of him.'
2. The character and property of a good conscience, ' Because we keep his commandments, and do the things that are pleasing in his sight.'
1. For the privilege; and here note —
[1.] The universality and extent of it, ' Whatsoever we ask.' [2.J The certainty, ' We receive ; ' not, we shall receive ; we are as certain to receive it as if we had it already.
2. The character, evidence, and property of a good conscience, ' Because we keep his commandments, and do those things which are pleasing in his sight.' This is fit to be added, because he had only
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described conscience by its act of absolving or not condemning. Now lie sliowetli this must be understood of conscience rightly proceeding. It is usually and truly observed that there is a fourfold conscience —
[1.] Quiet and not good: Luke xi. 21, 'When the strong man keepeth the house, all that he possesseth is in peace.' There must needs be a calm when wind and tide goeth together.
[2.] Good and not quiet ; as when David thought he was utterly cut off, and cast out of God's sight : Ps. xxii. 31, ' I said in my heart, I am cut off from before thine eyes ; nevertheless thou heardest the voice of my supplications.'
[3.] Such as is neither good nor quiet ; such was Judas' conscience : Mat. xxvii. 3, 4, ' Judas repented, saying, I have sinned in betraying innocent blood.'
[4.] A conscience both good and quiet. It is good, for * we keep his commandments, and do the things which are pleasing in his sight.' As it is good, so it is also quiet ; for in the former verse he saith, ' It condemneth not.' This good and quiet conscience is set forth by two expressions, one relating to the matter, the other to the aim of oni- (jbedience.
(1.) The matter, ' Because we keep his commandments ; ' meaning both moral and evangelical ; faith in Christ, and love to God and man, as he explaineth himself, ver. 23 ; and this done evangelically, by the Spirit of Christ and love of God : 1 John ii. 5, ' Whoso keepeth his word, in him is the love of God perfected.'
(2.) For the aim, ' And do those things which are pleasing in his sight.' Those things only please God which he hath commanded ; as you please a man when you do what is according to his will. Now this is the aim of the sincere heart, to please God in all things ; and if we set ourselves to do so, God will not be a stranger to us : John viii. 29, ' He that sent me is with me ; for I do always the things that please him.'
There is nothing of difficulty remaineth, but only the connection Ijetween the two clauses, which seemeth to be causal, ' Because we keep his commandments, and do the things which are pleasing in his sight'
Ans. It is a condition, not of merit, but order. By obeying him we are qualified to have our prayers heard by him ; but yet not for our merit, but his merciful promise to hear us : Dan. ix. 18, ' Not for our righteousness, 0 Lord, but for thy great mercies.'
Doct. Such as make conscience of obedience may obtain of God whatsoever, in reason and righteousness, they ask of him.
I shall handle the point in this method.
1. I shall show you in what large terms God hath invited and en- couraged us to prayer.
2. 1 shall state the case, how we may ask so as to be sure to speed.
3. I shall speak of God's answer, and the success of our prayers.
I. In what large terms God hath invited and encoui-aged prayer. Here in the text, ' Whatsoever we ask of him we receive.'
1. In some places there are indefinite promises of audience ; as Ps. 1. 15, ' Call upon me, and I will hear thee.' So Job xxii. 27, ' Thou shalt make tliy prayer unto God, and he shall hear tiice;' Ps. xxxvii. 14, ' Delight thyself in llie Lord, and he shall grant thee the desire of
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thy heart ; ' and Isa. xlv. 19, ' I said not unto the house of Israel, Seek ye me in vain ;' Mat. vii. 7, 8, ' Ask, and it shall be given you ; seek, and ye shall find ; knock, and it shall be opened unto you : for every one that asketh receiveth ; and he that seeketh findeth ; and to him that knocketh it shall be opened.' Now though these places do not tell us how much God will grant, or how far he will hear the prayers of his people, yet they show us that it is not labour in vain to seek God ; and we have all the encouragements in the world to come and acquaint him with all our desires, griefs, fears, wants, and requests ; for what cannot God do ? and what will not prayer do with a good God, who is able to do what he pleaseth, and hath promised to do what we desire ?