Chapter VI
An enumeration of the particular invitements unto communion with God and
Christ, by thus, in praying, entering into heaven through faith.
1. The invitement is to come to God s house ; which you have in terminis
proposed, ver. 21, even to his standing house of his continuing and ever
lasting abode. The usual and common style that invitations run in, is, Will you come to my house, and see me there ? And if you read but what
the holy men of old (that were kept at that distance) speak of, what enter
tainment they found when they came to God s house, (as Moses tabernacle and temple were called), the type of our heaven, and what they express of
it in the Old Testament language, you must needs expect far higher from
God, when you shall in prayer come to heaven to him. They speak of the
fatness of God s house : Ps. xxxvi. 8, They shall be abundantly satisfied
with the fatness of thy house ; and thou shalt make them drink of the river^of thy pleasures, noting a fulness of all that is good. Of goodness
: Ps. Ixv. 4. Come to a great man s house, and what a plenty do you find it furnished
with ; when you come but as a stranger, at times, and not as an indweller. Yet their holy of holies was but the shadow of good ; of goods, in the plural ; so in the original, Heb. x. 1 ; that is, both of what is substantially and
truly good, and only good ; as also plenty of all sort of good things. And
notice, that he precisely speaks this, in Heb. x., of their holy of holies, as
406 OF CHRIST THE MEDIATOR. [BOOK VI.
the shadow into which their high priest there, he says, went. Thou comest
to pray ; that is thy business ; and lo ! when thou settest thy foot but in, thou mayest behold a new world of heavenly good things, which this earth
affordeth not. All that thy soul needs for itself, to be sure, are to be had
there, and from thence, by faith and prayer, in this life. Thy soul hath a
choice set afore it ; and my text tells thee, thou mayest be bold to pray for whatever is truly good, the commodities of that place which God hath
given thee but a heart to will and desire and to pray for. And what good
is there, or can be, which God s house will not afford ?
But 2. Who is it in that house we are invited to come to, and speak withal there ? God, who is the master and owner of the house, the supreme Lord of it. The house of God, saith he, which Christ is over, ver. 21, and
set over by God his Father to be the governor of it, whereof the Father is the original owner, which Christ therefore calls his Father s house, John xiv.
and which, although it be Christ s own house also, yet but as the Son s, Heb. iii., so as God is thereby set forth to us, as he to whom we are invited
to come, and by whom we are invited to come.
The good welcome to any house, and the entertainment, depends on him
that is the supreme in it ; and therefore it is God (and that as here pro pounded) whom we are ultimately to come to. It is God we ultimately come to, and in prayer do and must apply ourselves unto. For this house
is called the holiest, ver. 19 ; so called, because the holiness of God dwells
there, in the high and holy place, created by him on purpose to display his
glory in ; which that and other scriptures term his throne, as Christ also
enstyleth heaven. And there his face is to be seen, his presence. Even
Christ here is said but the way, ver. 20 ; but God is our journey s end. Where there is a way, there must be a journey s end. Though we are come
* bring us to God, 1 Peter
to Christ first by faith, yet it is that he may
iii. 18, and that we may have access through Christ s own going to heaven, who was to appear in the presence of God, Heb. ix. Now what entertainment you may have coming to God in his house, take
* They shall be abundantly satisfied with
in Old Testament language also ;
the fatness of thy house ; and thou shalt cause them to drink of the rivers
of thy pleasures ; out of the same himself drinks of, even of the pleasures God himself hath. His own blessedness is thy utmost happiness. There can be no higher entertainment, than to be at the king s table, and to eat
* of thy plea sures, saith he. As also Christ, Enter into thy master s joy. And sip ping hereof thou mayest have * in this life (if thou seekest it in prayer as
of what himself eats, and to drink of what himself drinks ;
for thy soul), find the first fruits. For David spake this of what himself, and many Old Testament saints, had in their prayers to God, and other
worshippings of him at their temple, or towards it, in this life found ; Ps.
Ixv. 2, compared with ver. 4, thou that hearest prayer, unto thee shall
all flesh come. Blessed is the man whom thou choosest, and causest to
approach unto thee, that he may dwell in thy courts. We shall be satis
fied with the goodness of thy house, even of thy holy temple.
But 3. The liberty (as our translators in the margent) and freedom that
is proclaimed to us to come, being added to these, makes the invitement
fair, and far more encouraging. The former are the real inducements, but
this addition makes the encouragement as to us ; and that is the third branch. For if the plenty the house affords were never so much, the entertainment never so great, yet if all this be not accompanied with a freedom for us
* Qu. here ? ED.
CHAP. VI. OF CHRIST THE MEDIATOR. 407
declared, that we may come and be welcome, we should be afraid, and still
keep at a distance.
Now for the clearing and demonstration of this, I must a while insist upon the interpretation of the word, iomg <ra3p7jtf/av, which is translated bold
ness ; having boldness. As that which is purposely set to declare this
liberty to us.
The original word hath a large comprehension in it, of such senses and
imports* as do abundantly fall in to make good this third branch I am now a-speaking to, and doth render this invitation yet more fair.
I shall here give a premonition concerning the translation of the word
iraolqaia, here rendered boldness.
I acknowledge that in that parallel place to this, Heb. iv. 16, Let us come with boldness, (where it is the same word cra^ova) it doth signify a bold confidence in us to come, &c. But there it is a simple exhortation, and the whole of the exhortation. But here it is made the ground of the
exhortation that follows. Let us therefore come, &c., that is the exhorta
* seeing we have the boldness, &c., that is, the ground pre mised or forelaid, to draw on the thing exhorted to. Again, there it is
tion. And
joined with ^gra, with boldness, as an act of confidence within ourselves, which we are bidden to come with. But here it is, s^ovreg vatiqaiav, which is translated, We having this boldness, as having an act of bold ness and confidence already begotten in ourselves, which, as it stands
in this place, seems not so proper unto that following exhortation, verse
22. And my reason is, because in that exhortation boldness or con
fidence (as it is a grace in us wrought) is one main thing exhorted to
in that clause, namely, with full assurance of faith, that is, with full
confidence and persuasion, which is that which causeth boldness as the
effect of it. And thus it would be as if he had said ; seeing therefore we have the boldness, &c., let us come to, or draw near, with full assurance of
faith ; which in sense and substance are all one and the same thing. Yea, and it were to make this boldness (supposed), which is the effect of assur ance of faith (as was said), to be the ground or persuasive, and so the cause
of this assurance of faith, and of our coming with this assurance.
But yet unto this objection it may be answered, that some good begin ning of boldness and confidence being wrought already in us, encourageth us to enter ; and that then Christ gives more assurance and confidence. For as faith begun goes to Christ for more increase of itself Lord, increase our faith so doth confidence, for more confidence. Like unto that exhor
* good courage (which are all one), and he shall strengthen thy heart.
tation, Ps. xxvii. 14, Be strong, or of
It is far more congruous to interpret it thus : seeing we have such cause
of confidence, or such ground of boldness, which by a metonymy is so
called boldness, let us draw near with full assurance. And indeed our
best interpreters do understand, and carry all the particulars that follow
after, or that come between in this 19th, 20th, and 21st verses, yea, and
this word itself unto this : to beget assurance of faith, which we may draw near with. They turn all those lesser streams into that one channel, that
they might all fall into this issue of creating assurance and boldness in us, which each doth naturally tend unto.
* Junius, who first cast these verses into the form of an invitation, expresseth it thus. 1. Domus est aperta, the house stands open, it is but our coming. 2. Jus in-
grediendi datum, a right for us to enter, given us, ver. 19. 3. Via comparata, the way cast up, made plain, consecrated for us, ver. 20.
408 OF CHRIST THE MEDIATOR. [BOOK VI.
That therefore which comes to be my present work, is to explain the
particulars that follow, in this their tendency, viz., as they are grounds of encouragement unto us, to come and enter into heaven, when we pray ; as that which all and each particular tends unto, as the true centre of them. As for example ; take that one, that Christ, being our high priest, is entered into heaven for us, and there resident to entertain us, &c. : this
affords us just ground of confidence and boldness, to enter thither to him with full assurance of faith, that we shall be received, and accepted, and our
prayers.
And in order to this issue, unto which all those other particulars in their
several tendencies drive, I begin with this very first word itself, Seeing we have the liberty, &c. ; and I will give you the unfolding the word irao^ffia, translated boldness, as it serves to manifest this third branch, the freedom and liberty we have to enter into heaven, &c.
Our translators have in the margent^varied it, liberty. This I choose
rather to follow, and insist upon.
The Greek word is an extensive word, and comprehends many things in
the significations of it ; whereof what shall serve to the present purpose, I
shall particularise. It comprehends all sorts of what you use to term free dom and liberty.
1. A freedom from fear, or shame in coming, that may arise from the sense of unworthiness. Many that are invited to a great man s house may be bashful to come, and incident to shame. But we sinners, who have been made sensible of our vileness, as all believers have been I am
ashamed, and blush to lift up my face to thee, God, &c., Ezra ix. 6 and likewise fear, which ariseth from guilt, which guilt, condemning us in
ourselves, works fears. Now the word here used imports the removal, first, of shame : 1 John ii. 28, Abide in him ; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming. The word translated confidence there, is the same as that here. Also of fear, which
ariseth from guiltiness condemning: 1 John iii. 21, If our heart condemn us not, then have we confidence towards God. The same word: it imports a being freed from fear. Malefactors found guilty had their faces covered, for the shame of their guilt, and so hurried to execution ; as Haman s face was covered, no more to appear before the king. In the gospel, when
Christ asked him, How earnest hither without a wedding garment ? he was speechless. Whereas crag^cva is an appearing without shame, or cause of shame, with open face to behold the glory of the Lord ; their
sins being forgiven, there will never be any cause for it. And so as if he had said, we have good ground to appear before God, and look him in the
face with free and open countenances, not as guilty persons ; for, if we be
lieve, our sins are forgiven us. Likewise upon the same ground we may
appear, and enter without fear.
The word also doth import a freedom from any cause of danger, that
might be supposed upon a man s doing this or that. And therefore in the
negative, one is said not to have cra|2?j(r/a, to walk openly, and abroad, when
his person may be supposed to be in danger if he does, John xi. The Jews consulting to destroy Christ, ver. 53, at the 54th verse it is said, OVK \n Kawqffiq, that Jesus walked no more
* with freedom. It is translated
openly, but it is the negative, the same word that is used here. He
forbore to appear in public, withdrew himself as apprehending danger. And the very acceptation of the word fearlessness from danger, is exceeding useful to be taken in, here in this place ; for it plainly serves to express a
CHAP. VI.] OF CHEIST THE MEDIATOR. 409
difference between us under the New Testament, and the Jew under the
Old. And the apostle carries it much in his eye and scope, and offers to
set out those differences thereby, to exalt and magnify the gospel.
Now it is evident that God carried things so, under his Old Testament
dispensations, as to keep them under a fear of being cut off from their people, and so of death, if in their approaches to the public worship they omitted
or neglected such and such observations prescribed them.
(1.) Take for instance the case of the high priest, in his goings into the
holy of holies (for it is pertinent to the purpose in hand ; for the allusion
here is made thereunto). How solemnly was he forewarned to take heed how to perform the outward rites prescribed, in his officiating on that day, with this threatening,
* that ye die not. You have it twice inserted and
rehearsed in Lev. xvi., (the ritual for that day). It is at the beginning of
the prescripts, ver. 2, and in the middle, ver. 13. It was matter of danger for him to enter in thither ; and must needs cause fear to him that entered,
lest he should through omission have miscarried, or through casual un-
cleanness. But we are here invited to enter into the holiest, upon the
: that we have a Kagfalav, no cause of fear
assurance of the contrary
written over the door of our entrance. Therefore let us draw near, but
with a true heart, and full assurance of faith, and there is no danger at all.
Likewise,
(2.) The inferior priests and Levites, in their officiatings and transactions
about the utensils of this the holiest, about the ark, namely, and the rest
in Num. iv., when the tabernacle was to be taken in pieces, and removed
by the Levites ; when Aaron and his sons (who are only appointed to do
it) had taken down the veil afore the holy of holies, and had covered the
ark therewith, ver. 5 and ver. 8 ; and in like manner all the sanctuary, and the vessels in it, had been covered by them with other coverings ap
* And when Aaron and his sons have have made an end of covering the sanctuary, and all the vessels of the
pointed for them ; what says ver. 15 ?
sanctuary, as the camp is to set forward ; after that, the sons of Kohath
shall come to bear it : but they shall not touch any holy thing, lest they
die. These things are the burden of the sons of Kohath in the tabernacle
of the congregation. And also ver. 20. The Kohathites that were to be
employed about those holy things, ver. 18, yet at verses 19, 20, it is said, But thus do unto them, that they may live, and not die, when they ap proach unto the most holy things
: Aaron and his sons shall go in, and
appoint them every one to his service and to his burden. But they shall not go in to see when the holy things are covered, lest they die. They were
neither to see those holy things with their eyes, nor touch them with their
hands. Oh but, brethren, the case is altered with us under the New Testa ment. Read 1 John i. 1, where the apostle, proposing Christ unto us be
lievers of the New Testament, whom he deciphers to be him that was from the beginning, and the Word of life, him, says he, whom our eyes have seen, and whom our hands have handled ; that which was from the
beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life. Such familiar converse had the apostles with him, when he was come, whom
the vessels of the sanctuary, the ark, &c., shadowed ; and whom the apostle doth in these words there expose unto all the spiritual senses of all believers
(for the acts of New Testament faith on Christ are said to have the exercis
ing of these three senses there mentioned ; hearing, seeing, handling ; and
of the other two also in the Scriptures).
410 OF CHRIST THE MEDIATOR. [BOOK VI.
And this very comparing, as to this very respect of fear and danger, be tween the state of the Old Testament and the New, our apostle doth in
stitute and at large spreads forth in chapter xii., towards the close of this
Epistle, from verse 18 to verse 25, and instanceth on the one part how it was with the Jews spirits at the giving of the law, when God brought the shadow of heaven down so upon the mount, Exod. xxiv. 10. They, Moses, Aaron, and the seventy went up the mountain, and they saw the God of
Israel, and under his feet the body of heaven, &c. ; and utters it in the same word wherein the exhortation in my text speaks in : Let us come to ; and there it is ye are not come unto mount Sinai (as they were), which
might not be touched, insomuch as if a beast (that was not capable of the command) touched the mountain, he was to die ; and so terrible was the
sight, that Moses (their mediator, to approach to God for them) said, I
exceedingly fear and quake. Thus it was on the Jews part, in their coming to. But oppositely he sets out our coming to, with all that is amiable,
delectable, and alluring ; ver. 22, But ye are come unto mount Sion, the
heavenly Jerusalem, &c. ; whither to come there is no danger, but all that may make blessed. The danger is only in refusing, as ver. 25. In that other their coming, there was presented on all hands a danger ; yea, of those who by warrant from God were called up into the mount, and saw the God of Israel. As in the same Exod. xxiv. 11 is repeated, and that they did eat and drink before him, it is in that verse recorded as a wonderful
thing, that God laid not his hand upon them ; he did them no hurt. It
is noted as a strange, extraordinary thing, that they should come down
again, without being destroyed. They were in danger ; yea, but we are
invited : let us come to ; seeing we have a security, a freedom from fear and danger, a vrappqffia, to enter. So the text ; there was never no man
got any hurt by entering into heaven to pray. These are the first step and the lowest of the import of this word. And I begin with this the
lowest, because I mean to make a climax, or an ascent of the significations of it.
2. It is a liberty to enter; and that importeth all free leave to come, licentiam intmndi, licence to enter, if you have but a will. According as we use to say, You may come if you will. There is no extrinsecal bar or hindrance from without ; no unwillingness or want of freeness in the hearts
of God and Christ, the inviters ; but all heartiness and readiness to entertain those that will. And they may take as freely when come, as they may come
* Whosoever will (come), let him
freely without needing any new invitation:
take of the waters of life freely.
And so you may take in the freeness that is in the heart of him that in-
viteth you, though not upon the signification of the word here, yet upon the merit of the thing itself. I confess that the word wappqria, in my text, im
ports not directly this freeness as in the heart of the inviter, but yet supposeth it; for whence is it that you have the freedom to come, but because he that biddeth you come hath that freeness in his heart ? And this much the word that is annexed in that passage of the Revelation doth fully make
: freely, buzzav, is the word, which notes an offer of the inviter, out of
pure liberality and munificence, to proceed from a largeness of heart; a free heart in the donor ; and in God out of pure grace. And thus these two
are yoked together, both grace and freeness : Rom. iii. 24, Freely by his
grace ; and Rom. v. 15. You may therefore come and take (and by seek
ing you do take) freely, on God s part ; that is, without his the least think
ing much, or grudging at it by God, or ever upbraidure afterwards for it
CHAP. YI.J OF CHRIST THE MEDIATOR. 411
: God gives richly, yea, with his whole heart, and
(as James hath it)
upbraids not. Therefore so far as your will is within itself really, and in
earnest raised up to desire, seek, and ask, and continues in that posture, so
far you have freedom, without any check, to take. And the waters of life
are those streams of blessedness in grace and glory, all that heaven
affords. So you have it declared in the beginning of the same chapter
Rev. xxii. 1, And he shewed me a pure river of water of life, clear as
crystal, proceeding out of the throne of God and of the Lamb ; that throne
is in the holiest.
But who is this that says this ? Our Lord Christ himself, and that from heaven : ver. 16, I, Jesus, &c. It is I that speak those things that you have now heard, and that follow in ver. 17. And take notice that
they are my last words that ever I will speak to men on earth. And being to speak but this one, I choose and leave it as my last farewell unto the
sons of men. Yea, they are the last words I ever intend to have written
by any apostle, or other penman, as Scripture given from me, or by my in
spiration ; so ver. 18, If any man shall add unto these things, &c. So much must we suppose his heart to be deeply engaged in this saying above
all other. And that he might be believed in it, he again sets his seal to
this and the other sayings in this book, as the close of all :" He that testi-
fieth these things, saith surely, I come quickly, ver. 20. They are Christ s words also, as those, ver. 16 and 18, and the seal of all ; not the angel
only I send, but I myself testify these things. And yet I alone testify them not ; the word is GviA&aervMvpai, I witness with another witness ; not
the angel he sent (for as he, the faithful witness, needed not the testimony of man, as in John, so nor of the most glorious angels from heaven) ; but
I witness, and the Spirit with me, ver. 17, yea, and my Father, who him
self from heaven witnessed this of me : This is my Son, hear him, and
believe him. And whatsoever I speak (says he elsewhere), even as the
Father said unto me, so I speak, John xii. 50. And therefore if ever you
believe, or will believe, any word of his, believe this. And to be sure it is
of the most concernment to you, of any. word that ever he spake, and you
shall never have any such word from him anew until himself comes. And
lo, it is to invite you (till himself shall come to you) that you would come in
the mean while unto him, for whatever you have a will to have which himself
hath ; and if this speech of Christ s extends to those (as sure it doth) who do not yet believe on him, to invite even such to come for life at first, as
Matt. xi. 28 it is intended, then much more it intends those that have come already, that they would continue to do it until he comes ; for such have a right and boldness, says the text : Let us therefore come, &c. But,
3. It may be said, and is by many, though I have free leave to come, and
ask freely, and need not be either ashamed or afraid, but I cannot speak what I desire. There is for this a further signification of the word ffatiqaia, a relief which will prompt you in this. It signifies, in a most proper meaning of it, a freedom of speech, which imports two things
: 1. Free
leave and liberty to the thing itself, to what you will speak, according to God s mind warranted in his word, 1 John v. And 2. Not as it is a leave
to speak only, but a new endowment of spirit in
you> emboldening you to
utter your minds ; an enlargement of heart to express your desires one way or other acceptably to God. And this must needs still hearten you ; for
the business you are specially exhorted unto is to pray, and to ask, as I
proposed it at first.
And that it is a most proper signification of the word cannot be denied,
412 OF CHKIST THE MEDIATOR. [BOOK VI.
and is generally agreed among critics. And the New Testament so useth
it frequently, and it is often put for plainness of speech, when one speaks what is in his heart ; as it is there, John x. 24, If thou be the Christ,
tell us plainly (it is the same word). The etymology of the word craggjjff/a
is from crav, onrne, and ffiffis, dictio, a telling all.* By nature all men s mouths through guilt are stopped before God: Kom.
iii. 19, That every mouth may be stopped, and all the world may become
guilty before God. And so when they come afore God to pray, being condemned in themselves, guilt stops their mouths, and they are speechless, as he, Matt. xxii. 12.
But when a man is, by faith and regeneration, become actually a mem ber of Christ, Christ gives him a new mouth as well as a new heart, a
spirit of prayer and supplication. There is a ceremony, that after the pope hath made a new cardinal, and put him into that dignity with Esto cardinalis, he hath a further solemnity (which they term the opening a cardinal s
mouth), which is to give him leave to speak and vote with the rest of them. This he doth in a vain show, having no power to give more ability of speech than he had before, but permission only ; but, to be sure, Christ hath power, and doth exercise it to them whom he makes fellows with him and members of him : Open thou my lips, &c., Ps. li. And it is a wonderful work to see how
Christ gives to poor weak souls, ignorant and dead-hearted afore conver
sion, how he gives, I say, a glorious liberty and freedom this way to ask what concerns their own salvation. When Paul s three days of lying in
* Behold he prays, saith Christ from heaven of him, Acts ix. 11. And whereas they know not what to ask, Christ sends his Spirit into such souls to help their infirmities, Rom. viii. And what we are not able to clothe with words answerable to our desires, or to express what we desire, he draws out inward groans and sighs un
of the new birth were not yet out :
utterable. And God knows the meaning of the Spirit, that is, of the new
creature which he hath wrought within us, as if they had expressed them in words. He knows what it would have when it yet cannot utter ; so that
very soul hath a vent one way or other, either by inward words (and the
groans, desires, and thoughts, and affections of the mind and inward man
are in Scripture often termed words), or else by outward ability of speech, whence there is nothing in our hearts but are one way or another made known to God by us. The word
cra|g7j<r/a is, as I said, vav gr
t ffig, to tell
all. It warrants thee to go and tell God all. A soul hath liberty to pour forth his whole heart : Ps. Ixii. 8,
* Pour out your hearts before him. To
pour out implies, 1. A fulness of matter, which the heart, conceiving within
itself, pours forth on the sudden, and easeth and disburdeneth itself of it, and empties the soul of all that is in it. Yea, God enlargeth the heart, and
* Acts ii. 29, Let me speak freely to you, says Peter (the same word). And there it is both a taking free leave to do it, and also to utter what was in his mind
freely about it. Great is my freeness of speech to you, says Paul, 2 Cor. vii. 4. His heart was so enlarged by love to them, as in the verse afore, You are in our hearts to die and live with you, that he tells them he can say anything unto them, ver. 4, and pour out his very soul. And Pectus dissertum facit. Here it imports a
power of affection to utter one s heart ; and in Acts iv. 27, the apostles and the whole church prayed, that the apostles might speak the word with all freeness, not bold ness only (as it is translated), but with all ability to utter the truths of it ; for it is
all sorts of freedom, as there. They were filled with the Holy Ghost, as there, who
is said to give utterance to them, chap. ii. ver. 24. Such as were of free spirits to
express themselves are called iraooiifci acrqgoi. Arist, Rhet., lib. ii. [Qu. crag-
? ED.
CHAP. VII.] OF CHEIST THE MEDIATOR. 413
causeth good materials for prayer to boil up within a man s spirit, and by these fore-preparings of the heart provoketh the soul to prayer, and to pour them all forth ; and so is fulfilled that of the psalmist, God prepareth the
heart, and hears the prayer. And thou mayest, in telling God all, use
plainness of speech (as was observed the meaning of the word to be), even
as plainly as ever thou art able to utter them ; as thou wouldst do to any, thy dearest friend, all thy griefs, fears, wants Ps. xxxviii. 9, All my desires are afore thee ; yea, all thy sins, and then mayest make
* apologies for thyself (as the word clearing of yourselves is, 2 Cor. vii. 11). I mean not excuses, but all sorts of pleas which may move God to pardon
thee, which thou findest in the word belonging to thy case. Thou mayest take all the words to thyself, Hos. xiv. 2, that free grace hath written and
prompted in this book, and use them as pleas for thyself.
And what a mighty encouragement then is this third branch, being added
to the former?
4. The word faQqaia, hath a promise from God, that follows it, annexed
to it, and entailed upon it ; and that is, that God will grant whatever of
heavenly and spiritual things you ask. This you have, 1 John iii. 21,
1 Beloved, if our heart condemn us not, then have we confidence towards God. And it follows, ver. 22, Whatsoever we ask, we receive of him, because we keep his commandment, and do those things that are pleasing
in his sight. The word in the 21st verse,
, is our word here
* confidence,
in the text. And he mentions it there for this end and purpose, to encour
: that if with confidence and boldness we use and exercise the forementioned freedom of speech in praying (for the word imports boldness, and freedom of speech both), then whatever we ask we shall receive of him, sooner or later. If you take it an universal promise (as it is whatsoever), then understand it whatever blessings, spiritual, heavenly, as Eph. i. 8, they are styled. We are to make our prayers as placed in heaven (as was said) ; and our prayers shall be answerable thereto ; and the liberty that our desires take in asking should run after things heavenly, as our affections are called upon to be : Col. iii. 1 , 2, If ye then be risen with Christ, seek those
age
things which are above, where Christ sitteth on the right hand of God. Set your affections on things above, not on things on the earth. Look what commodities that country affords ; there you may be free, and as free
in asking them, as you have hearts raised up to desire them. Yea, and you have in effect the things you ask given you ; if your hearts so ask them, and from your souls ask them. Those are the commodities of that place, and of its own growth; only take in what follows in the same ver. 22,
* Because we keep his commandments, and do those things that are pleasing in his sight.