nor purpose to give nor his love and fatherly affection toward us can hinder the Lord from saying to us in reference to all our mercies what he said to his ancient people Ezek. 36.37 concerning the mercies there promised I will yet for this be enquired of by my people to do it for them It is true the Lord often (c) We heard the Jesuit Tolet confessing that the prime and principal mercies both in nature and grace are previous to our asking part 1. chap. 8. pag. 317. with whom Salmeron joyneth tom 5. in evang tract 45. in haec verba scit enim pater vester quid opus sit vobis antequam petatis prevents us with his mercies Isa 65.24 but not to take us off but the more to engage and encourage us to pray and praise him As to the place Joh. 16.26 27. Christ doth not there deny that he will pray for them that being contrary both to his promise and practice but he would there lead his disciples in to the fountain and principal cause of all their mercies viz. the eternal love and free grace of God which did put a difference between them and others from which fountain through his blood all our mercies do stow so that not only our weak and imperfect prayers but also his most effectual and powerfull intercession is but a mean for obtaining and conveighing to us those mercies which our gracious Father of his meer good pleasure and love in Christ Jesus hath appointed and prepared for us from all eternity as we have shown at length and vindicated this place Part 1. Chap. 5. Sect. 1. Pag. 68. Christs scope there is not to exclude his intercession but to prefer the Fathers love and his death and to prevent that mistake that is incident to mourning sinners ah think they Christ is mercifull and tender-hearted toward sinners else he would not have shed his precious blood for them but we are afraid lest God prove a consuming fire to us and pursue us with his justice O but saith our blessed Lord I would not have you even after your eyes are opened to see my love in laying down my life for you and going to heaven to prepare a place and to intercede for you so to look on my death and intercession and my kindness toward you thus sealed and manifested by such convincing demonstrations as to exclude the father and to imagine that he hated you and were unwilling to do you good for saith he the father himself loveth you And though I did not intercede for you yet having elected you to obtain salvation through my blood he would show mercy on you no less then on your forefathers who had not the benefit of my intercession the love of the Father is the first fountain of all our mercies for though we were elected in Christ yet the free love of God who is Father Son and holy Ghost in order did preceed every thing that can fall under the notion and consideration of a mean hence it s said that God so loved the world that he gave his only begotten Son c. Joh 3.16 1 Joh. 4.9 10. And now we may (d) It s observable that all the objections here may be as we have shown made use of as so many arguments and motives to encourage us in going about this duty where can we then look and not see some one or other motive and encouragment since all that can be alledged by devils or men against this work may serve as a mean to stir us up to the diligent performance of it retort this and the preceeding objection which are so far from holding forth a discharge from and discouragment to pray that in both we have a notable encouragment and engagement to this duty ah what can more sweetly and strongly draw a poor indigent sinner to the rich treasure then the cords of the free promises and where is there such a cordial for a fainting soul that dare not look up to the throne of grace as the consideration of Gods mercy and fatherly love toward us in Christ and what madness must it then be to make these become a heavy burden and so many weights to press us down while we would lift up our hearts to the Lord and to make those healing medicines become deadly poyson to us Ah! had not the Lord prevented us with his free love and gracious promises in Christ what warrant had we more nor devils to draw nigh to God but now having such a loving Father such gracious Promises and so great a Mediator and Advocat we may come with boldness unto the throne of grace that we may obtain mercy and find grace to help in time of need Eph. 3.11 12. Eph. 1.13 Act. 26.6 7. 1 Joh. 3.1 and 4.10.2 2 Cor. 7.1 Heb. 4.16 c. As to the question whether we intended by our prayers to move God its commonly answered and but briefly and in a word that prayer works a change in us but not in God who of himself is willing to give if we were ready to receive he (e) Isa 30.18 waits only that he may be gracious and (f) 1 Chron. 4.10 bless us indeed and prayer enlargeth the heart and those pleas and arguments we use in prayer do serve to strengthen our faith and to beget such a holy humble and confident frame of spirit as the promise of audience doth require and which will be ready to receive mercie aright and to improve them to the honour of the Giver and thus prayer is that rope whereby as the Jesuit g Salmeron from the supposed Dionysius saith we pull our vessel to the rock (q) We do the rather take notice of this allusion as being owned by a Jesuit who otherwise teacheth according to the principles of of the pelagian School that God will concursus scil in actu primo seu voluntas qua Deus statuit cum causis secundis concurrere c is determinable by the will of the creature to this or that act Est ergo inquit oratio que madmodum magnus ait Dionysius de div nominib cap. 3. veluti catena aurea è caelo demissa per quam qui ascendunt videntur quidem cattnam ad se trahere sed revera ipsi potius ab ea trahuntur in caelum dum precamur Deum ' non ipse sit aptior paratior ad nos audiendos sed nos capiendis illius beneficiis preparatiores Salm. in evang tom 5 tract 45. prope finem vid etiam Toletum in Joan. cap. 16.26 27. but not the rock to us But albeit upon the matter this be a truth yet not a satisfactory answer to the question for clearing of which we would offer these few considerations 1. it cannot be denyed that as the exercise of every grace is a mean for the growth and strengthening of it and quickning the heart for for a communion with God So in a speciall manner that spiritual and
of our infirmities Heb. 4.15 As for Christs delight in the habitable parts of the earth Prov. 8.31 and his good will to his people before the incarnation which from that learned Author may be alledged as a branch of the former Objection We answer Those who have known this judicious man or are but a little acquainted with his Writings will say that such as would alledge from him such grounds for that assertion do wrong themselves and their cause For in them is no other thing hâ—ld forth but Christs love towards lost man his purpose to procure their reconciliation with God and his readiness in due time to take on their nature and in it to suffer and do what may contribute for their happiness but they hold out no ground for his Intercession more nor for his suffering before the incarnation But as he is said to be the Lamb slain from the foundation of the world so his blood may be said then to cry which must be the Intercession there meant by that Author as may further appear from the following Objection 3. Object He was our Mediator before the incarnation He was King Priest and Prophet and as a Priest he must have then his judicial appearances for his people Ans He was Mediator by virtue of that satisfactory sacrifice he was to offer up for his people God accepted his bond and set the captive at lâ—berty before the terme of paiment came And he was then King and Prophet because of that which he was once to do and suffer as a Priest Nâ—ither did it import any thing not beseemâ—ng his infinite and glorious Majesty to govern his Church as a King and by hiâ— Word and Spirit as a Prophet to reveal to them the way to salvation but he could neither suffer nor interceed which are the pâ—rte of his priâ—sâ—ly Office till he was mâ—n So much for vâ—nâ—â—â—â—tion of 〈◊〉 judicious Divine and for clearing what may be objectâ—d â—â—om him But 3. and more pungently it may be objected that the Father saith to the Son before he assumed our nature ask â—f me and I shall give thee c. Psal 2.8 and therefore he must either be disobedient to his Father for he must ask before he took (m) Heb. 2.16 on him the seed of Ahraham Ans These words are relative to Christs ascending into heaven O 〈◊〉 sâ—â—th (n) M. Tho-Goodwin tri of faith from Christs intercession sect 5. ch 8. Sic Hilar. Theoph Antioch Euseb Ambâ—os Chrysost alii quos citat sequitur And. Rivet in loc the English Divines Diodat an eminent practical Divine So full of joy was the Fathers heart that he had his Son in heaven with him Whom he had begotten from everlasting who was lately dead and in a manner lost and therefore as it were new begotten I know you will aâ—k me now for all you have died for and this I promise you befâ—re hard before you speak a word and make any request to me you shall ask nothing but it shall â—e grâ—â—ted Yea the Apostle Act. 13.33 applyeth the preceeding words Thou art my Son this day have I begotten thee Which may be made use of as an objection against this interpretation unto the time of Christs resurrection For by his resurrection from the dead he was declared to be the Son of God with power Rom. 1.4 And in Scripture things are often said to be done when they are manifested and declared to be according to the rule of the (o) Res tum demum dicuntur ficri quum manifestae sunt orthodox Fathers against the Arians Yea in one and the same verse we have as (p) Rivet in loc Rivet well observeth both the eternal and natural generation of Christ in these words Thou art my Son and the temporal manifestation of that which was from eternity this day pointing out the time of his resurrection and ascension have I begotten thee That is now is it manifest to those who have seen and believed the manifold demonstrations of thy divine Power that thou art my Son whom I have begotten from all eternity and now thou being risen from the dead and ascended into heaven ask what thou wilt and it shall be given unto thee And as thus the series of the words and the infallible interpretation of the Apostle do shew that this invitation to ask doth relate to the time of his ascension and so to the humane nature which only died rose and ascended so also the matter of the petition For the heathen Gentiles which there are promised to be given to him upon his asking were not brought unto Christ till after his incarnation and ministery yea not as to any considerable part and number till after his ascension and therefore we must either say that Christ did ask and was not heard or else that he did not ask till he took on him our nature and in it did interceed and prevail 5. Obj. Christ was the Angel or Messenger of the covenant before he was man Mal. 3.1 and Joshua his standing before this Angel while Sathan did stand at his right hand to resist him Zech. 3.1 2. doth imply his appearing and pleading for Joshua this was that Angel that was sent before the people of Israel to keep them in their way Exod. 14.19 and 23.20 21. Act. 7.38 1 Cor. 10.9 Heb. 12.25 26. He was that Angel of the Lord that pleaded for Jerusalem Zech 1.12 He it was that appeared unto Hagar and promised to multiply her seed Gen. 16.7 10 13. He was one of the three (q) See English Divines Annot. on the place Angels which assuming an humane shape as the other two did appear unto Abraham and with whom Abraham pleaded Gen. 18. Thus we see his condescension and appearing to his Servants yea to Hagar that rebellious bond-woman and did he not then appear for them Ans we may not now digresse to speak to that school-debate (r) De missione personarum divinarum quaestionibus annexis Vide Lombard 1. sent dist 14.15 Scotum in loc Thom. 1. part quaest 43. scholast ad loc imprimis Bannez ibid. Becannur theol Scholast Part 1. tract 2. Cap. 9. concerning the mission or sending of the persons of the blessed Trinity their appearing and manifesting themselves and the appropriation of attributes and actions to each of these inseparably united persons only for clearing the present case we would offer some few particulars 1. When any one of the persons of the glorious Trinity is said to be sent or to appear to act speak or do by any visible symbole or representation or by a vision or spirituall manifestation and that either in a transient way as to the prophets of old or by an habituall and permanent work as when the Spirit doth renew the heart after its first pattern 1. We must not imagine any separation of these essentially united persons that one can be present where the other two are not or
13.12 1 Joh. 3.2 CHAP. II. Of the withdrawing of the Spirit of deadness indisposition and wandring thoughts in prayer their causes and remedy ALL our light and strength our activity life and zeal being the fruit of the free Spirit of grace as hath been shown Part. 1. Chap. 9. We not being of our selves sufficient to think far less to do as we ought all our sufficiency coming from God alone 2 Cor. 3.5 If the Lord withdraw his Spirit and if the Spirit of (a) Rom. 8.10 life do not quicken and enable us for our our duty what deadness and indisposition must there be upon our spirit and how unfit and unable must we be for the work of the Lord and for any part of his worship We shall not then here separate the cause and the effect but we not being meer patients but by our folly and unkindness provoking the Spirit to depart yea and not only thus procuring this sad dispensation but also joyning and actively concurring and taking as it were the hammer in our hands for hardning our own heart shutting our own eyes that we might not see and casting water upon the fire that it might not burn we shall enquire after both sort of causes adding some few things for curing and remedying this evil and for our direction whilewe are under this sad tryal Sect. 1. How far the Spirit doth withdraw and why Joh. 6.63 It is the Spirit that quickneth the flesh profiteth nothing Psal 5.11 12. Take not thy holy Spirit from me uphold me with thy free Spirit WE shall not now speak of the case and state of desertion in the general what it is what be its kinds what are the causes what the symptoms and marks what the effects and wofull consequents of that malady and what should be done by way of cure and remedy that were a large field hath been the subject of several excellent (a) Mr. Boltons instructions for a right comforting c. Mr. Goodwins child of light c. Mr. Symonds desert souls case and cure c. Treatises but we shall only meddle with so much of that case as concerneth the present subject and now enquire how far the Spirit doth withdraw his help and assistance from the Saints in reference to their prayers and shall but in a word and very briefly speak to that and to the rest of the particulars in this and the following Sections because they fall in here occasionally and as in the by as also since they very much depend upon the case in the si of which now we cannot speak and the general grounds and purposes which belong to that head As to the first question here propounded how far the Spirit doth withdraw Let us 1. suppose against Socinians Papists and Arminians that the Spirit doth neither totally nor finally leave and forsake any of the Saints 1 Joh. 3.9 Joh. 10.28 29. Jer. 32.39 40. Heb. 13.5 c. 2. From the constant presence of the Spirit we may well collect his constant work and operation there is a necessary influence of the Spirit whereby the Saintâ— are supported and upheld the life of the new man is preserved and the (b) 1 Joh. 3.9 seed of God is kept from corruption and that influence is never denied or withheld from the Saints when they are at the lowest and in their worst and weakest condition when they have been sadly buffeted by Sathan and dangerously wounded by their lusts and after that little of life which yet (c) Rev. 3.2 remaineth in them is ready to die yet there is a secret hand that supporteth them so that they shall never perish Joh. 10.28 But 3. it is more diffâ—â—ult to determine whether as the Spirit alwayes worketh to the conservation of spiritual life So also to its operation acting and exercise and the work of the Spirit as to the former may be called upholding and conserving grace and as to the latter assisting and concurring grace Ans Albeit we did joyn with an (d) Mr. Symonds case and cure ch 4. pag. mihi 36. excellent modern Divine while he thus resolveth this question God never wholly denieth his assistance to a faithfull soul though some degrees of divine help be withheld so that the soul languish in a sort and sink into a state of deadness and auâ—ness yet there is life and that both habitual and actual Gods clock never stanos there is no such deliquium gratae no such swoun of the new man in which all acts do cease though a Christian may do less yet still he doth something and though he may lose some help from God yet not all Albeit I say we did grant what is here asserted yet these actings may be so weak and faint that it will be hard to discern and put a difference between them and our natural motions they may be so cold and liveless as if no fire had come from heaven and as if the Spirit of life had never breathed upon the soul nay though something of the new life and of grace might be discerned in those actings yet we could not assent to what is said by this (e) As the Spirit worketh alwayes to the conservation of spiritual life So it worketh ever to the growth of graces A Christian is over growing yea then when he seemeth to himself and others to stand at a stay yea to decline he groweth alway really though nor apparently nor equally idid pag. 26. Author concerning the constant growth of grace unless by growth he understand no other thing but the bringing forth and bearing some fruit though nâ—ver so small and little but this cannot be the importance of the word while we are exhorted to grow in grace 2 Pet. 3.18 And thus a man may be said to grow while he is lying on his death bed and while he is in the most languishing condition for even then he can elicit some vital acts and bring forth some fâ—uits of life and yet it would be thought a strange paradox to affirm that such were in a (f) And the instance of plants under the nipping blasts of the winter when the fruit and leaves fall off brought by that Author overturneth his conclusion for though then there be a tendency to growth yet there is no acttual growing but a dâ—cay growing condition there is no proper growth but when the habit fountain and principle doth receive an addition and increase But 4. what ever be said as to a total cessation from all acts of spiritual life and to an universal withdrawing of all assisting grace though a Saint under the most dreadfull storms and while he is at his lowest were never such an empty vine as to bring forth no fruit and though at no time he were so far deserted as to have all measure of assistance for every spiritual duty withheld yet there may be a total suspension of influence and assistance in reference to some particular performance and that it may be
to the great King 10. Wilt thou also guard the outward senses 11. Wilt thou look after the frame of thy heart and first give a discharge to distracting objects before thou come before the throne Wilt thou choose the fittest season for calling upon God 12. Wilt thou be more frequent in thy adresses to God And 13 Wilt thou be more serious not giving way to laziness and formality 14. Wilt thou labour to keep thy conscience clear having a constant respect to all the commandments and hating every sinfull way yea and the very garment spotted by the flesh 15. Will ye not walk in the counsel of the ungodly yea nor stand in the way of sinners 16. Will ye watch against the wiles of the devil and resist his temptations 17. Will ye take heed least ye grieve the holy Spirit by dallying with his motions and ordinances c. And Will ye observe these qualifications of an acceptable prayer of which we spake Part. 2. and applied several of them to this present case If ye have come this length there are but a few things which I would now further add for compleating the cure of a dead heart and for holding out wandring thoughts in prayer but before I name those other directions I would premise these two things concerning what we have here said as to the removing the former impediments and obstructions and what we are now to add further by way of remedy 1. ye would remember that the Spirit must (m) The Spirit may be present operatively where he is not present sensibly help you to put these directions in practice else they will serve to little purpose he must help you to take the right course for getting his help and must work what ye are directed to do else your endeavours will be fruitless and yet ye must so (n) Our inability must not be pretended as a cloak for our negligence we have received strength which we should improve waiting for the help of the Spirt apply your selves to perform these things and to follow those or such like directions as if ye stood in need of no help and as if of your selves ye could carry on the work and when thou art acting to the utmost of thy strength thou mayst expect a sensible manifestation of the Spirits assistance 2. We must not think that the most active and diligent Saints do alwaies enjoy the quickning presence of the Spirit this state of our pilgrimage is not for a constant abode and the Spirit is a free agent the wind bloweth where it listeth that thou mayest learn not to ascribe thy enlargements to thine own activity and diligence though none but active zealous and circumspect Christians are lively and enlarged in duty as to any constancy or considerable measure yet they do not alwaies enjoy the same influences nor are alike enlarged but though vivacity in duty may thus for a while be lost to thee yet if it be not lost by thee as it will not be reckoned unto thee as being procured through thy fault and negligence So neither will it marre thy after-comfort and enlargement if the Spirits withdrawing be not penal though it be for thy exercise and tryal yet it needs not discourage thee it shall not hinder thy acceptance nor the success and prevalency of thy prayers but if thou procure this stroke through thy folly and sloth and if thou rest and sit down under it securely not being affected with it as not being much concerned in that dispensations if thou do not lay thy deadness to heart and labourest not to be rid of that burden such a sleeping Jonah may fear a storm from the Almighty to awaken him Now come we to these other directions 1. if you would have your heart enlarged in duty labour to get your heart inflamed with love to your Master and his work if ye (o) Vbi est amor non est labor sed sopor Bern. came in love ye would stay with delight when love is the cord that draws any together they will not weary in the mutual fellowship and society of one another but as there will be a longing in absence So a delight and contentment in presence and enjoyment and what makes the husbands presence so uncomfortable to the adulterous wife but want of love love is an uniting affection and pretend what we will the want of love to God is the cause why we weary at his work and in his company for the heart not being fixed by the bond of love nor arrested by delight it gads abroad and would be rid of the duty as of a wearisom burden hence wandring thoughts break in and the duty is marred but in heaven when we shall see God face to face and love him perfectly we shall not weary of his fellowship unto all eternity We will not digress to speak to these motives which may serve to quicken our love but certainly if we loved the Lord as we should we could not it would be an insupportable burden to stay out of his company and we would sooner part with our life then abandon his fellowship and Daniel would let others know that he served such a master as he would not be ashamed to own and go unto notwithstanding all their cruelty and threatnings Dan. 6.10 If the Lord be kind to David and his love of God be sincere then this must be the conclusion that must needs follow (p) The illation seemeth rather to be founded upon his love to to God then the benefits he had received from God though both be named there therefore will he call upon God as long as he liveth Ps 116.1 2. hence also flowed his gladness to go to the housâ— of the Lord Ps 122.1 and would he then readily weary while he was in it 2. When thou find'st thy heart indisposed and that deadness hath already seized on it before we set upon the duty we would stir up and awaken our dull and sleepy spirits and rouse them from their drousiness saying to our soul with Deborah when she was employed in praising God Judg. 5.12 awake awake O my sleepy soul awake awake and draw nigh to the provok't King for thy lifâ— liberty provision protection c. We will not prescribe the several heads of meditation there being here so many several topicks which may with great variety be improven to this purpose only in the general let me entreat that choice may be made of such considerations as may serve most to quicken 1. the sense of thy indigence misery and hazard and thus 2. what may most humble thee and make thee see thy own vileness and insufficiency for doing so great a work 3. what may most inflame thy heart with love to God and his service and 4. what may most quicken thy diligence and activiity while David was thus employed he found life come in to his joynt When I was musing saith he the fire burned Ps 39.3 and then he goes
and such ends and hath fixed such an order and connexion between the means and the end if he I say inable us to do our duty and if we prove so wise as to follow the right way and use the means we may be confident of the success and that our labour shall not be in vain But it may yet be objected that the Lord having freely promised to give what we stand in need of Obj. 10. Ans and to withhold no good thing from them that walk uprightly Ps 83.11 c. it seemeth needless to interpose our prayers and requests Ans Albeit the promises be altogether free yet the Lord calls for our prayers as a part of that worship we owe to him to testifie our dependance on him and to show his delight in prayer that we may be fitted to receive and the more engaged to improve aright what he giveth and to return to him the sacrifice of praise nay the Lord thereby not only procures our good O! what an effectual mean is fervent prayer to take the heart off the world to strengthen our faith enflame our love c. but provides for our honour also Oh saith (t) Considera quanta est tibi concessa faelicitas quanta gloria attributa orationibus famulari cum Deo cum Christo miscere colloquia optare quod velis quod desideras postulare Chrysost apud Thom. art cit ad 3. Chrysostom consider O man what honour and happiness is conferred on thee while thou art admitted familiarly to converse with God and Christ to propound what thou wilt and to ask whatsoever thou desirest O! how would we prize such familiarity with an earthly King and what an honour and high favour would we esteem it but while we are allowed and invited to this liberty with the King of Kings how do we undervalue that admirable mercy and priviledge and as this heavenly employment of it self is so honourable and excellent So usually it brings with it much beauty to him who is employed in it then the Lord manifests his glory to the soul and lets it enjoy as it were a heaven upon earth then the (u) Cant. 5.1 honey and the honey-comb is set before thee and thou art invited to eat the soul saith (x) Mr. Hodge apology for the Lords prayer pag. 35. one of a praying Saint is sometimes in a sort transfigured and shineeth as Christs body on mount Tabor Ah! from whence should heat and light come if not from the Sun it is no wonder then though such as hide and cover themselves from its beams (y) Mat. 4 1 6. walk in darkness and sit in the cold region and shadow of death But though thus we be obliged to pray though the honour of our Master and our own good do call for diligence herein yet is the promise no less free then if there were no such condition required on our part our prayers are not our money nor a price for what we receive will any man think that we give not freely to these beggers who importunatly cry at our doors and yet there is here some sort of debt and obligation lying on us to pity those who are in misery but there is no obligation lying upon the Almighty to hear us when we cry nay were it not that the promises are altogether free notwithstanding of any condition to be performed by us or any qualification required on our part it were in vain for us to pray or go about any duty looking to the rich recompence and reward which the promise holds forth since though we did all we can yea though we could perfectly obey all the Commands yet are but unprofitable servants Luk. 17.10 when we pay our debt we do not (z) This truth hath extorted a notable confession from the Jesuit Salmeron in several particulars which may serve as so many irrefragable arguments against the popish doctrine concerning merits and supererogation primum quod servi sumus c. Vid. loc Salmer in evang Tom. 7. de parab tract 30. pag. 190. vid. etiam tres rationes quibus ibidem probat nos Deo esse inutiles oblige the creditor to bestow new favours on us but ah how defective and imperfect are our best performances Isa 64.6 I grant that among men there may be so much trouble and travel in seeking and warting on that an answer may be too (a) Et sic verum est tritum illud Senecae nulla res carius emitur quam quae precibus empta Obj. 11. dear coft by the supplicant and yet even thus thy supplication doth not profit him to whom thou makes thy adress far less can our prayers and service extend to the Lord Ps 16.2 if thou be righteous what givest thou him or what receiveth he off thine hand Job 35.7 Lastly it may be objected that the father himself loveth us and what need we then ask any thing from him his love will cry and prevail though we were silent and thus our blessed Lord tells his disciples that upon this very account viz. because the father loved them he would not he needed not pray for them Joh. 16.26 27. And upon this same ground we may further argue thus thou art O man either a reprobat and an object of Gods hatred and certainly thy prayers cannot prevail for thou not being in Christ canst not obtain access Eph. 2.18 Eph. 3.12 or else thou art one of his elect and precious ones and to what purpose wouldst thou pray wouldst thou move his bowels and have them turned towards thee that is already done the Father loveth thee and is more ready to give then thou to receive and if he were not could thy prayers move and change him Ans Ans The Lords love is so far from giving a discharge from prayer that upon this very account he cal s for our prayers Cant. 2.14 because the Lord loveth us therefore he delighteth in our prayers Prov. 15.8 compared with ver 9. as a tender (b) Neque enim renuens preces nostras differt sed hac arte sedulos nos efficiens ad semetipsum attrahere vult nam pater quamvis benignus cum a puero rogatur ahnuit quasi non volens dare non ut neget sed ut ille ardentius petat sibi magis concilietur Chrysost apud Jo. Arboreum theosoph lib. 13. cap. 7. father because he loveth his child will have him come and ask the sons presence and voice is sweet to him and therefore he will not at the first haply give him but lets him stay and renew his request and add pleas and arguments and therefore though our asking be not the true and proper cause albeit it be a mean which his wisdom and love hath made choyce of why he giveth yet he will have us ask as for other reasons some of which were hinted at in answer to the foregoing objection so especially because he loveth us neither the Lords promise