CHRIST Under the Law WITH The Times of the Gospel AND Fullness thereof LONDON Printed in the Year 1664. ERRATA Page 30. line 15. for years read months p. 33. l. 19. 24 Aldermen Add In divers Cities as it was long in London p. 3. l. 12. in the 2 d Colume and 24 Aldermen to be left out p. 40. l. 1. for Luminations r. Lâ—â—ations p. 44. l. 16. Colume 2 d for the Red Sea r Reed Sea l. 17 18. for Mimum r. Minium l. 39. for Psalms r. Palms p. 59. l. 9. Col. 2. for 2705 r. 2805 without the Parenthesis p. 62. l. 7. Col. 2. Add And their Longest Night was above 13 Hours As the first Night of Creation was till the 13th Hour p. 69. Parag. 3. That of Cubits in some Copies to be left out or amended by the 2 d Paragraph of the 59th page In the Preface p. 6. l. 25. Col. â— for Tabernacles read Tabernacle The PREFACE and SCOPE THis Discourse was written more large and it may be less confused but the Authors distance from the Press and little time to correct it with so many numbers and other occasions prevailed to contract and croud it out as he could being only for private Friends and such as can excuse both matter and manner The first is to express some little part of the unexpressable Goodness of God and Love of Christ which passeth knowledge and to help shed it abroad into our hearts that it may mould us into love to God and all men Have we not all One Father Hath not One God created us Why do we then deal treacherously every man against his brother by prophaning the Covenant of our Fathers And our Saviour did not only bid them all say Our Father but repeated it and pressed it on the multitude that they had All One Father in Heaven and One Master or Teacher even Christ which is twice repeated in Mat. 23. And as Love was his last and great Command on Earth so his first Complaint out of Heaven was of some that had lost their first Love And may he not complain that we have lost All Love which is not only waxen cold but even Dead and quite put out by Lust or Love of the World and Cares thereof which himself said would Choak the good Seed And what Hope is left or means to recover us but in himself Made under the Law of Love to God and Man also So that it is written in his heart to Love his God and his Neighbour As himself To propagate the Name and Love of God with All his Might and to bring his Children Servants and the Strangers in his Gate to Rest the Rest of God as is required in the fourth Command And seeing he bid it be written as a True Saying of God that He would make All Things New the Author doth believe it though he doth not yet see it And he thought it worth enquiring When That great Change is to come into the minds of Men to mould them into Love of God and One another And finding the Psalm for the Afflicted to tell us that God will appear in his Glory when he buildeth up Zion and when the Peoples are Gathered and the Kingdoms to serve the Lord he searched what the Law or the Prophets say of such a Gathering And he found that Moses Dying Charge on Joshuah with succeeded Kings of Israel which he hopes may come to Christ at length was to gather All Israel and their Strangers also and to Read the Law to them All that they may Hear and Learn and fear the Lord and his Goodness in the Latter Dayes At the end of Seven years in the Solemnity of the year of Release in the Feast of Tabernacles which they call the Feast of In Gathering And although this was acted every 7th year in some measure yet seeing God himself doth sometimes use a Day for a Year or a year for as many years as it hath Dayes he began to consider whether it might not be So in This also that the Sabbatical years of Release might intimate their Release from all their Scatterings and Bondage at the Close of seven Prophetick years or in 2555 years which are seven times 365. And first he found that so many years After the Fall did bring Israel to rest in Canaan and so many more did bring the Christians to reign in Jerusalem and that from their First Scatterings out of Canaan in Jorams time when they were first led Captive so many years came out about 1666 now coming and from following scatterings after Joram so many years are out about 1690 and that Daniels greatest number of 2300 dayes or years is then also finished from the time of his Captivity And for beginning those Prophetick years about the time of Joram there are many reasons besides their first scattering out of Canaan Then For it was a very Great Change of the World or as the Jews express it a New World which they believed to be seven or eight times renewed As the old Tuscans also in Plutarchs Sylla and that every such New World was foreshewn by Great Prodigies in Heaven and Earth yea and Divers times by signal Tydes or Turnings and Parting 's of Waters as the great Clepsydra So at the first Creation and again at the Flood and again at passing the Red-Sea and at entring Canaan When Jordan was divided As again by Elijahs Mantle At His Ascension a little before Joram which was followed by their first Captivity As their Last followed our Saviours Ascension shadowed by Elijahs The Assyrian Empire was Then shaken and broken as Israel by Syria and Judah by the Philistines Arabians and Edom which Then first revolted and broke Jacobs Yoak as was foretold by Isaac and rested not till it forced Ahaz to hire Assyria which destroyed Israel about the time of Romulus who might be shadowed by Rummili or Remaliah that in the mask or vizor of Religion Ravished 683 Virgins or 783 as it was 683 years before the Romans first Ravished the Virgin of Zion and 783 before they crucified Christ From that time the Prophets began to threaten Edom by which the Jews say they meant Rome as in that Map of Hell in Isa 34. directed against Edom and the Raemim or Romim v. 7. And as Judahs breach and cutting off might be Typed by Athaliahs cutting off the Royal Seed as Joram had cut off his brethren so might those seven Great years of Scattering and Return be Typed in the seven years of Famine and Wandring of the Widow who then Returned and found the K. talking with Gehazi freed it seems from his Leprosy And by the seven years of Joash Hiding and then coming up and repairing the Temple and by many other seven years which are here touched In this search of Times it is found that 1260 or 1290 and 1335 which are the Great Numbers in Dan. and the Revel may be Years and Dayes and Hours of Jewish years As from the
leave him for Ever I believe in part From that he saith of the Ostrich and her cruell folly to her Eggs and of the Bears Dragons Ouls and worst of Creatures to their young Ones and of a Woman to the Son of her womb And yet she may forget but I cannot For I have Graven thee on the Palmes of my hands And was not Adam Graven on his heart Or Rooted in it But yet more from That he Is. For God is Love and Vnchangable Love And having Loved himself and his own Image he Loved it to the End and for Ever And if That Love could not hold him to Adam in Innocence It may be hard to know or believe his Word can bind him so to any Creature but he may desert it in the best estate attainable Seeing it is very hard to Vnderstand his Word or any Verbal Promise or to plead it so with him as to oblige him by it If his own heart do not more hold him to Good and Goodness Then All Outward Words and Promises Or at least then Any Creature can do by Them And although Eternal Love might be Eternal Hatred unto Sin which in the mother Language speaketh Hating As their Hate is also Sin Yet That also might be a Better argument why God should Keep him From Sin then why he should Leave him In it For by this it seemeth God is Love and no Hatred only that he Hateth Hating and Putting away Love Thinketh no Evil is not Easily Provoked Suffereth Long Endureth All Believeth All or Hopeth All Beareth All and doth not only Cover a Multitude of Sins but as Solomon saith It shall or will Cover All Transgressions For it is the Glory of Man to Pass by Transgressions And the Glory of God to Cover a Matter And most of all That which his pure and Holy Eyes cannot endure to see And if nothing could preserve him From Sin Or excuse him In it Yet there might be somewhat found to Intercede for the Sinner or to distinguish between his Sin and his Person Who at best was but As a Little Very Little Infant Vnto God And when a Sinner yet His Off-spring and His Image still so remained As a man And So Owned by God to Noah Yea and our Saviour bids them All say Our Father For we Are His Off-spring still and he is the Father of our Spirits Yea and Man that before the Fall was but the Image of God is now called The Image and Glory of God I must not dispute or enquire How Man came to Fall or God to Change his State or Place before the Fall Or to abridge him of somewhat he seemed to Grant before When he gave him All Trees for his food But then came and forbad the Tree of Knowledge Which yet haply may be meant of some other kind of Knowledge then is commonly taken Nor can I determine What God meant by That In Dying thou shalt Dye Seeing even Since the Fall also Job describeth Death as That which might be Loved More then Life And the Wisest man asserts the Day of Death is Better then of Birth and God might set the Cherubins in Love to keep us from That Tree which would have made us Live for Ever notwithstanding All the Threatening of Death Which it seemeth was not so certain but that a Tast of the Tree of Life might have Turned it into Life Eternal But Eternity it self may be a Burthen to One that is Vnhappy In his Life and Being So that it might be an Happiness to Dye And the words Threatning Death to Adam are no worse then God used to David of his Little Child or Other Children of God which sure was not Eternal Death And to Good Hezekiah It was added also Thou shalt Dye and shalt not Live and yet he did not Dye but Live And to Ezekiel God hath said When I say or shall say to a Wicked Man In Dying thou shalt Dye the very words Threatened to Adam yet if he Turn and Repent he shall surely Live he shall not Dye And sure we may hope God meant no worse to Good and Holy Adam in Innocence then he Professeth that he meaneth To a Wicked Man in Wickedness To whom yet the Threatning is but on Condition and he addeth an Oath That he taketh no Pleasure in the Death of a Wicked Man and less in the Death of a Righteous man As Adam was in Innocence And yet he let him Fall To draw out Attributes which could not well appear on Holy Happy Objects Or in a word to Love him More Or draw delight and self complacence which may seem a kind of selfish Love to Better Higher that is Lower yet more Noble Love of Pity and such Tender bowels of compassion as could not be shewed But to Miserable Objects Shut up under Guilt through Vnbelief that so he might have Mercy on them which can appear Only in Misery By which Eternal Wisdom did Contrive at once to Propagate it self and Magnifie its Love So that it now can Truly Love a Loveless Object with the same or a Better Love then he Loved Adam in Innocence That I say not Jesus Christ himself Who saith a Little Love can love a Friend or One alike and it may be Less to Love One Lovely Fair and Kind For Sinners can do This and Hypocrites Nor did he Only defer his Anger For his own Names Sake But that Himself might be the Great Example and Pattern of All Long-suffering and Goodness which he knew Great enough to Conquer All Evil He would not Let the Sun go down upon his Wrath. But on the very same Day in which Adam Fell Vnder the Law God brought out the Gospel and the First Gospel Promise whence some think the Same Day of the Jewish year was both the Great Fast for the Fall and the Feast of Atonement or Expiation For as the Wise woman of Tekoah summed up the Gospel God is no Accepter of Persons But he Still Deviseth Means or Devices that his Banished or those that might be so do not Perish From him who still Hateth Putting away And he Then Devised such a Way as Far surpasseth all our thoughts and Then our Words are like to Darken Counsel without Knowledge Yet there is a Spirit that can make us know the things which are Freely Given us of God The Poets have a Tradition that when the Gyants Rose and Fought against Heaven They could not be Conquered but by the help of some Mortal Man and so the Gods asked avd of Hercules Who slew one of the Greatest Gyants but he soon revived again and waxed Stronger then before Till Minerva Caught him and threw him out of the Moon and so he dyed This and that they have of Hydra and of Python and the Serpent slain by Cadmus or others may be grounded on the First Gospel Promise Vpon the fall The Seed of the Woman shall Break the Serpents Head And yet not by its own Strength or Wisdom but
assisted by the Spirit of God and in Vnion with Divine Nature And yet still it is The Seed of the Woman God having chosen the Weakest Sex to overcome his Strongest Enemies and the most Foolish to destroy the Wisdome of the Wise and Subtili Serpent Who did First assail the Woman as the Weaker Vessel and is Vanquished by the Womans Seed And though in All this work we owe very much to the Love of the Son of God who Loved Our Nature and built us a Synagogue was the Blessed Seed of the Woman Yet the Root of the Matter is the Love of the Father And of His Person it is said in special God is Love Even God the Father and hath shewed That Love in sending his Son and the Sons Great Work is still to express the Love of the Father who sent him And God so Loved the World that He Gave His Only Son and none can come To the Son but whom the Father Draweth And although All the Saints in All the Bible use to address themselves very much to the Son in their Vsual Convers and Prayers As the 45th and 102 d. Psal is Cited in Heb. 1. and so the Canticles and Spouse in the Revelation and All the Vials of Odors or Praiers of Saints were To the Lamb yet in This the Apostle doth especially bow To the Father that He would Vouchsafe to shew them the Love of his Son Passing Knowledge That they might be filled with All the Fulnesse of God And although it be a Great Work of the Gospel to perswade us that Christ was the Son of God and a Great Man Thought All our Shakings came From not being Rooted in This yet there is also a very Great stress in This That he is The Son of Man and The Promised Seed of the Woman And the same Ap. that of All things bids his Son Remember This that Christ of the Seed of David was raised up according to his Gospel In another place hath summed up All in This. When the fulness of the Time was come God sent Forth His Son made of a Woman made Vnder the Law that We might receive the Adoption of Sons And so the Son of God is sent To make the Sons of Men become the Sons of God But for this also it Became him and was requisite and Necessary that he should be also the Son of Man and Seed of the Woman Made of a Woman Which was the Best and only Way To Bring in Everlasting Righteousness To Satisfie God and to Sanctifie Man For by This Vnion of Natures and All things consequent He comes to be Charged with Our Sins and we with His Righteousness being made Partakers of His Divine Nature as He of Our Humane And Then As Our Acts are Imputed unto Him So are His to Vs having the same Spirit by which He did them Else they be not Ours For if God had come and Acted in us as an Angel or a Dove Those Acts In us had not been Ours Except their Principle were made One with Vs and We One with Him For which God hath so Vnited himself unto Christ that He is become the Head of the Body And His Vnion to our Natures is the Root of Ours unto His Spirit And Till This be wrought In us we do not Act but are Acted by Some Other Not by an Inward Principle of Life and Motion This being the Great thing Our Saviour Prayed For in All that should believe on him that they All might come to be One in Him and Perfect in One. And Not only they In Him but He In them and abide in Them as another Chap. And so he concludeth his Solemn Prayer With Repeating That particular so much insisted on before And I In them By which we are not only His Brethren and Sisters But as Himself said His Mother also When He is Made Known and Formed In us Christ In you the Hope of Glory But I must onely Glance at This which is so Fully treated elsewhere And as God hath pleased to Manifest himself In Our Nature so he hath also Filled it with That which is Infinite so that it cannot hold it in but is even Forced to Vent it and Longeth to be Drawn and Sucked more then ever Anv Womans Brest As Elihu said I am full of the Spirit of God and I must utter it And our Saviour saith O How am Istraitned Till it be accomplished As a sweet Perfume or Oyntment in ones hand the more it be Pressed the more it Floweth out And when the Brest is Full the Mother calls for Any Child the Son of a Stranger If her Own be not Ready to Suck And This Great Advantage we have Gotten by Gods putting His Own Infinite Nature into Our Finite That it must flow Out to Ease its self as we may speak Being so Vastly Great beyond the Humane Nature that it cannot be contained in it but As the Great Ocean in a Little Shell Still Flowing Vp and Flowing Out Whereas If he had sent the Son only as God or the Holy Ghost They might have so Contained or Detained the Godhead that we might have seen it no more then in the very Father But now God is Manifest in Flesh which can not hold What it hath Too Great for the narrow cover We may add also that our Saviour himself said It is a more Blessed thing to Give then to Receive So that Himself was not So Blessed by Receiving All the fulness of the Godhead As he was and still is by Giving it Out And If we knew the Gift of God and Happiness to Give And Who it was that said it To us We would aske and He would Give us a Fountain of Living Water flowing out to God and Men about us For In our Fathers House is Bread Enough and to Spare and in our Brothers Heart enough to spare of Water Wine and Milk still Running out and crying Come Every One that thirsteth Come yea Come and Drink and Drink Abundatly My Friends This is the Good will of Him that dwelt in the Bush That ever Flamed but was not Consumed For by this Vnion in our Saviour the Divine Fire is cooled so in Humane Water the Piller in the Cloud that it is both Safe and Sutable and Pleasing to us Whereas else it had devoured us For Our God is a Consuming Fire And when All the People saw it They ran away and cryed O Let not God speak thus any more but let Him speak by Thee and We will hear And then he answered They have Rightly Spoken This was my Intent in All my Thundering but to make them see their Need of such a Mediator And now Therefore I will Raise up a Prophet From among their Brothren Like unto Thee And this is 4 times repeated in Deut. with the 3. and 7. of the Acts. And in every place it is still observed that the Prophet must be a Brother From among thy Brethren And the Scripture puts a
are They Guilty of Breaking it If it were not Given to them But for the present Let it be granted only that it was Given unto Christ as a Man and the Seed of Abraham also that was put Vnder the Law more it may be then Adam was and Circumcised also for a Debtor to the Whole Law and To Fulfill All Righteousness And he was not only Put under the Law as other men were but Made Vnder it For his very Being was made up of the Holy Righteous Image of God which was but shadewed in the Law Which was so written in his Heart also that he could as soon Vnmake himself and let out All his Being as ever break one Tittle of the Law Which was his Pleasure also and his choice delight and not a Burthen As to Vs. Nor can wee conceive him an Holy Good Man In Perfect Wisdom and Integrity But he must be Made Of With and Vnder the Moral Law of God as Near and Dear to him as his own Life and Being So that He cannot plead his own Death to Free him From it As we may to Free our selves from the Law which hath Power over us But While we Live For He that is Dead is Freed from Sin a Blessed Word and From the Law also But He was so Made Vnder it that he chose to Live again to Keep it more as his own Choisest delight and Happiness And Himself hath summed up All the Law into Love And of his Love to God his Father we nothing doubt but of his Love to Man is All the Question Yet we read It is Vain for a Man to speak of Loving God If he do not also Love his Neighbour which himself made As Great a Law as That of Loving God and Like or Equall unto That he made the First and Great Command Nay he may seem to make it More or of More Worth and acceptance which God to Love Ones Neighbour then any otherwise to Love God himself For That of Loving on 's Neighbour and Doing to All As one would wish to himself he saith Is The Law and the Prophets also Which is more then we read of All Other Love to God And the Law and the Prophets also do More forbid Evil Thoughts ond Words against a Brother or Neighbour then against God himself As Deut. 15. 9. Psal 50. 20. Esa 58. Zechar. 7. 10. 8. 17. And Man hath nothing else or very little to Express his love to God whom he cannot see or reach by All his Righteousness and Love but by Loving his Neighbour That is Every Man For he that Loved Another hath Fulfilled the Whole Law And All else is but a Tinckling Cymbal For even That which bids me Love God and his Name with All my Soul and Might requires me both to propagate his Name and Nature or Image and to Preserve it and Restore it All I may And is not This to Love my Neighbour As my self or More For Is there a Man in the World in whom I may not see the Name and Image and Glory of God as much or more then yet it is in me Or soon it may be so and that it may I must and cannot but endeavour All I can If I Love God with All my Soul and Might And thus I see the Saints of God still Measure All their Love to God by Declaring his Name to Men and Making known his Loveliness As the Spouse did Till even They that sinote her and took away her Veyle or at least knew him not whom her Soul loved Came and sought him with her And another Cryed Let him not spare For I have not hidden his Holy Word But I have and will Declare it to my Brethren Yea to the Great Congregation Loe I have not refrained my lips O Lord thou knowest I have not hid thy Righteousness within my Heart I have declared Thy faithfulness and Thy Salvation I have not Concealed thy Loving kidness and thy Truth from the Great Congregation And I will Declare Thy Name to All Congregations and to All Generations and I will Declare for Ever Thus it was with Job and David and Christ himself for it was He that Spake and Acted In Those Holy Men and most of All in those peculiar Psalms of Christ upon the Cross And his dying Prayer saith I have Glorified Thy Name I have finished My Work For I have Declared Thy Name and have made it Manifest And yet again I have done it and I will do it For it is so sweet that I cannot forbear and the more I spread it the more I see its beauty and its sweetness and the more I Rub This Precious Oyntment It Perfumeth more Thy Name is an Oyntment Poured forth and Therefore the Virgins love Thee And if We look on All the Laws of God through All the Bible we shall find Them More For Man and His Good then For God and His Gain or Glory but in Mans Happiness And All Established In and Through the Mediator Jesus Christ The Great Law Maker as God and the Great Law Keeper as Man both to God and Men also The Jews tell us that before the World was made God bowed down and put his hand under his Robe of Glory and brought out the Spirit of the Messiah which they say First Moved on the Waters and looking on it said Wilt thou Redeem Israel and when he answered Yea He said But Dost thou well to consider All the Toyle of That Great Work Art thou indeed content to lay aside thy Robes and Kiss their Raggs To Suck their Wounds and Wash their Sores and wipe away their Putrid flesh To be among the Chains and Tombes and rowle away their Clots and Worms To Love their Dust and raise them from the Grave of Death and Rottenness and when upon some pause he Said he would and was content and Glad to do it All The Father Kist him and made an Everlasting Covenant with him or to That Effect Which is but some of This before us Made of a Woman and made Vnder the Law Even All the Law of Love To Man as Well as to God and to Redeem Them that were Vnder the Law that so we might receive the Adoption of Sons And there is Somewhat in All the Laws and Promises that doth especially relate to Christ and is laid upon Him by God and expected from him As the First and Fundamental Promise that the Womans Seed shall Break the Serpents head Is Promised to Man but Required of Christ For it is not said It May but it Must and Shall Break the Serpent Or as the 72 Psal expresseth it He shall break in pieces the Oppressor and as other Scriptures have it He shall Loose his knots as proper to the Curling Crossing Serpent in Isaia 27. he shall dissolve All the Works of the Devil Yea and by Death destroy him that hath the Power of Death which is the Devil and shall Root up Every Plant the Heavenly Father hath
and There Where it was said Loamâ—ni and Lorubama I will yet have Mercy on you and you shall be my People and I will be your God And in other places he saith he will have Mercy on the Whole House of Israel Though he had said I will not have Mercy on them Or I will not declare it for a Long or Vncertain Time Which is often called Ever or Never As the servant shall serve for Ever yet but Till the Jubilie and Moth shall Never Enter which another text limits by 10. Generations and Ruth was about the 10th from Lot As Boaz from Abraham Or at most I will not have is but I will not shew Mercy on them Or I will so Chasten As if I meant to shew No Mercy Thus Solomon bids a Father Chasten his Son and not spare or Pardon And Esay saith Forgive them not And He will not Forgive or not Acquit the Guilty Which is said of Job and of Gods Dearest Children several times in Jeremy with the very worst phrase ever used in the Law which is the Root or measure To the Worst in all the Bible And Christ doth demean himself To the World As if he did not Pray for them And yet he saith God sent him not to Condemn but to save the World And again I came not to Judge the World but to saâ—e the World And so he is called The Saviour of the World and That Lamb of God that beareth away the Sins of the World And God was in Christ Reconciling the VVorld to himself And He often speaketh of Gods Loving the World also As Moses in his Blessing Israel saith God loved the Nations or All Peoples also as the words import a Carrying in his Bosom but he hath a peculiar Chosen People who sit at his Feet and receive the Law at his Mâ—uth And these he Loveth with Delight and others with Pity And in That very Prayer also Christ seemeth to Act as at his Going to the Feast of Tabernacles â—ot Openly but as it were Secretly And so he prayeth for the World also That they may know God hath sent him and hath Loved His as he Loved Him And he Plainly saith that To know God and Christ is Life Eternall Which is yet promised to All and All shall Know my Name And himself remembers it written in the Prophets You shall All be Taught of God And All flesh shall see the Glory of God As it is in Esay with some of the Psalms but in others Thus All flesh shall praise him and All the Trees of the Forrest shall Clap hands and rejoyce and every Eye shall see his salvation As also the Gospel expresseth it For our Salvation is the Glory of God And he promised to Convince the World of Sin Righteousness and Judgment And When I am lifted up I will Draw All men unto me And he is gone up Above all Heavens To fill All things And when Paul received his Commission to the Gentiles It was to make All men see What is the fellowship of the Mistery which from the beginning of the VVorld was hid in God who Created All things by Jesus Christ That the Angels also might know by the Churches and of several Forms and Latitudes and yet by All and manifold Churches the Angels must Vouchsafe to Learn the manifold wisdom of God According to his Eternall purpose Which in 2. Epistles he declareth to be To gather together in One and to Reconcile All things to himself by Jesus Christ Whom we preach Warning Every Man and teaching Every Man in All Wisdom That we may present Every man Perfect in Christ Jesus Whereunto also I labour striving according to his working which worketh in me mightily For I would you knew what Great Agony I have For you and for them of Laodicea and for as many as have not seen my face in the flesh that their Hearts might be comforted being knit together in Love And when King Agrippa said Thou doest almost perswade me to be a Christian he replyed I would to God not only Thou but All that hear me this day were both almost and altogether such as I am except these bonds And I could wish my self Accursed For my Brethren and my Kinsmen in the flesh And to the Thessalonians he writeth thus Now the Lord make you to increase and abound in Love to one another and to All men even as we do towards you That so he may establish your hearts Vnblameable in Holiness As plainly shewing Their hearts would not be established in Holiness Without Abundant Love to All Men. And To Brotherly Kindness Add Love And when he requireth Prayers For All Men he plainly saith This was Good and Acceptable unto God our Saviour VVho would have All men to be saved and come to the Knowledg of the Truth VVho gave himself a Ransome For All to be Testified in Its Proper Seasons As the Words are For as Peter expresseth it He is not willing that Any should Perish but that All should come to Repentance And account the Long suffering of God to be Salvation As our beloved Brother Paul hath written to you As before Whence was All This Striving and Longing in Paul or Any other for the Salvation of All men but from His Spirit who promised to Draw All men to him and though we do not yet see it done we may Remember who also said we do not yet see All things Put under him which yet must be Nor may we think he offereth Any thing to Men but what he Heartily desireth they should take and enjoy For he bids us not to eat the bread of Him that hath an evill eye Saying Eat and Drink When his Heart is not so And he that hateth Hypocrisie so much in Others Sure will hate it more in himself and He that sweareth he hath no Pleasure in the Death of a Wicked man but that he Turn and Live is very Active also in the use of means to turn him and Reall in it Devising meanes that his Banshed also may not Perish but return to him And as It is Said He doth not afflict from his Heart so when ever he doth afflict or punish his Greatest Enemies As Moab Ammon Edom yet he doth it Weeping So his Heart doth mourn for Moab and his Bowels yearn and are Pained for him And his fugitives shall flee to Zoar As his Father Lot from Sodom And the Heifer of 3 year old may allude to the Covenant made with Lot and Abraham as the Turtle and the Pigeon in Gen 15. 9. As the Lot or Veile in Esay 25 To Gen. 13. 14. And he pitties Edoms Widows and Children As the Daughters of Zelophehad Though their Father Dyed in his Sin And so he Wept over Jerusalem And in Judgment still remembreth Mercy As his Throne is White and yet the World will run away And so we shall All except he stay and Turn us And as the Law requireth that the King even when he sate upon the