sinnes infinite saith Job Open thy mouth for the dumb that is the patient expectance of the poor doth pleade the cause of the needy saith the Lord that he may forget his Povarty and his misery no more least the dumb sigâ—es cry aloud to heaven for justice upon those who would not afford them justice the complaine of such pieroeth the heavens 〈◊〉 the heart of the 〈◊〉 in the wals the timber of the house procâ—teth judgement menâ—ilesse to those who shewed no mercy Iob telleth us that his soul was grieved for the necessities of the poor to whom he was a father from whom he never withhold their desire never caused their eyes to full that hee searched out their cause for them whereby the blessing of those ready to perish came upon him saith he if ever I failed them when I might have helped them in the gate that is in the right of their cause by a speedy administration of Justice them et my arm fall from the shoulder blade and let it be broken from 〈◊〉 bone and he gives this for the reason this I did because I feared the Almighty destruction from the Lord was a terroâ— to me by reason of his highnesse I could not endure that is he knew that the Lord would be very angry with such neglect and how unable he was to bear divine displeasure and therefore he durst not but judge their cause speedily with respect to their necessity to their importunity The Lord speaking to the Governors of Israel commands them to execute judgment in the morning that is early speedily in the greatest necessities and extremities of his people without tedious attendance and circumstance lest saith he my fury goe forth like fire and there be none to quench it shalt thou reign because thou closest thy self in cedar did not thy father do judgment and justice and then it was well 〈◊〉 him he judged the cause of the poor and needy and then 〈◊〉 was well with him was not this to know me saith the Lord but thine eyes and thy heart are not but for thy covetousnesâ—â— saith he unto Jehoiâ—kim therefore thou shalt be buried with the buriall of an Asse the neglect of justice hastens divine displeasure procures humane hatred Such cannot plead want of opportunities to afford every person in every cause audience the weightyest and important affairs of State depending upon them they not wanting power as Jâ—â—bro counselled in the liâ—e case to ordain Commissioners in Hundreds or Counties men fearing God to hear and determine such causes as can â—e determined in no other Court but by such Authority were such cases their own did their persons or their relations suffer by such neglects they would find time and friends to serve themselves he that ruleth over men must be just and ruling in the fear of God as the light of the morning when the sun riseth even a morning without clouds I shall conclude this head with three or four Corollaries as the foundations of Justice 1. Measure every civill action by a divine rule There is an eternall justice in the divine law and every humane constitution no further binds any soul to obedience active then it hath sympathy and agreement therewith Every Legislator ultimately intends obedience active rather then passive in cases weighty and momentall tending to the necessary constitution and preservation of Societies and Common-wealths but no law can give satisfaction to the conscience with which I am bound to obey if it be not primitively grounded upon the word either directly or by necessary inference The power of the Magistrate is not absolute his authority is ministeriall his jurisdiction is restrictive his power limited to the word as his rule which onely makes his command lawfull and he commanding what God commands a witting and wllfull breach thereof with a disloyall minde is a double sinne against God commanding against the power ordained by God All posiâ—ive constitutions tending to civill peace to common good are generally commanded by God in his word and to be obeyed upon paine of judgment and humane lawes urging those acts morally good do but enjoine what God requires these law-makers therein being the Lords extentors administrators or assignes to execute what he prescribeth The necessity of all law doth arise from the necessity of the end thereof and proportionable to that end which is publick good profit safety and liberty so great is the necessity of constitution and observation for any to impeach or prejudice the power ordaining to obstruct or interrupt the end for which that power or law is ordained such an act is usurpation presumption and rebellion in that person whosoever he be and is a fiâ—ue not only against man but God whose word enacts that law to such an end in generall terms Secondly The moral Law the ground of justice under the Gospal doth not onely binde us Gentiles to the rules of justice commutative or distributive but the very same penalties primitively imposed by God upon the Jewes in the same cases do as well oblige us to the same punishments because the morall equitie of those lawes remaine Hence from the equity of that Politique law the spirit of God argeth the necessity of maintenance of ministers under the Gospell This is an everlasting Maxim that what law was given to the Jewes and not as Jewes i. e. respective as a people in Covenant with God above all other Nations as a people redeemed from bondage preserved in the Wildernesse delivered from the deeps possessed of Canaan but as mortall men subject to the like infirmities with those of the Nations alike bound to the observance of the lawes of nature dictates of conscience and principles of religion reason and justice with others naturally the same law is as binding to us as to them If prudent Philosophers or wise Statesmen for the preservation of Societies Families or Common-wealths by natural reason and conscience judge that necessary and just for and in their owne State which the Law of God determines such in the Politie of the Jewes as death in cases of murther adultery c. this law cannot be said to be peculiar to the Stars of the Jewes the same reason binding all Nations to the saâ—â— observance which did binde them to obedience Upon this ground the Lord inforceth the judiciall law upon the Jews forbidding them to walke in the manners of the Nations because for such sinnes the Lord abhorred those Nations Every judiciall Law hath the same morall reason to inforce obedience the same common equity inherent in it if it upholds the State or intends the establishment of any of the three States of the world i. e. Families Churches or Common-wealths Thirdly The best men in making Lawes are subject to humane frailties to errour to ignorance to misinformation to prejudice and mistake and when they have made lawes as neare as possibly agreeable to divine equity in their owne apprehensions
saith the Text such a man doth transgresse only such acts must be performed 1. With sincerity Jebâ— did materially what God commanded and commended against the house of Abaâ— yet because he did it not formally with respect ultimately to the Lords honour but respectively to establish his own estate honour and greatnesse therefore not only Jebâ— is found guilty of all the blood so spilt by him but all Israel is plagued for that depraved act in respect unto the sinister end If judgment be not administred in the fear of the Lord with sincerity with faithfulnesse it procures wrath from heaven against the persons exâ—â—â—ting and the Nation wherein it was executed the sins of Publique persons reflect upon the Republique 2. With Prudence it was the prayer of Solomon that the Lord would give him a wise and understanding heart to judge his people Wisedome is requisite to distinguish causes and persons wisedome to inflict censures in proportion to demerit Too much Lenity animates the person justifies the facts too much severity renders the most righteous cause in respect unto that act dishonourable judgment must be teâ—perâ—d with mercy the 〈…〉 be afforded that person in whom we punish oâ—r 〈…〉 inclinations lest a distemper in them 〈…〉 vocation to the Almighty 〈…〉 with respect to former merit is 〈◊〉 and the 〈…〉 of mercy over the severe stroke Justice is honourable 〈◊〉 extent of mercy as much inflaming the affection of Love 〈◊〉 the restraint of or rigour in the execution of Justice will 〈◊〉 it This rule we may learn of the holyest 〈…〉 Politician that ever the sun shined upon Solomon 〈◊〉 is requisite to determine the time season of judgment for if the blood of one nocent should hazard the lives of many 〈◊〉 cents there may bâ—e a suspension of the act to a 〈◊〉 opportunity 〈◊〉 David did in the case of Joab 3. Justice Remunarative in the due requitall of friends who have been faithful servants to the Publique for 〈◊〉 only to complement with their friends is dishonourable but to be just towards all â—el Pramiâ— â—il Pava is truly noble The Grâ—ians observed that this stain ever remained upon the garments of Princes upon the raiment of Courtâ—â—â—s variable in their affections slow in their Compensations 〈◊〉 tells 〈◊〉 that it is an ill signe of a declining State an ill prâ—saâ—â— of the decay thereof when such as deserve well from it shall â—â—â—d no other recompence by it then the 〈…〉 of their own consciences it is yet worse when such as are best 〈◊〉 to 〈◊〉 welfare of it shall find no more favour from it then if they 〈◊〉 been acters against it benefits are sometimes acknowledged very rarely required Solomon tells 〈◊〉 of a poor wise 〈…〉 saved a City yet no men remembred that poor man 〈…〉 some men forget God will and thoâ—e like God for goodnesse dare not but remember the acts of such diviâ—â— power procured Mâ—rdeâ—â—l's advance David reâ—â—â—bred the kindnesse of Bâ—â—zillal Heathens will rise up against such as 〈◊〉 called Christians in the day of Christ what 〈…〉 what others did in the like cases for such eminently active for the publique morall Histories record 〈…〉 dixisti 〈◊〉 saith 〈◊〉 we know what a brand of 〈◊〉 the scripture sets upon Pharaâ—hs Butler who though in his distress hee was comformed by Joseph was obliged to shew him kindnesse to release him from his bonds yes saith the Texe he remembred him not 2. Lesse friendship cannot be afforded then to secure friends from the rage of enemies this justice Ioshua afforded the Gibeonites it is an Argument of an ill governed State which affordâ—the justly accused opportunity to seek revenge upon the acouser to expose the persons or 〈◊〉 of those who have served most faithfully to the violence of malicious enemies The wisest States therefore have ever kept the strictest eye upon suspected enâ—â—ies because revenge is ever active and malice longer lived then either love or thankfulness There was a Parliament in England called the wonder-working Parliament had they been as wise to have kept as they were potent to gain their just right and liberties 〈◊〉 times had not lost them their honor nor they iâ—oparded their own with the lives of their friends as they did by their imprudence improvidence self-seeking and Treacheriâ— 4. Justice Commutative in all acts and contracts preferring the good the profit the ease the liberty of others no of our selves In all Impositions and Taxations to afford the people all possible case and freedomâ— with reason and respect unto publick safety The act of Nehemiah is worthy the practice of Publick States-men in such cases and times which act 〈◊〉 Lord remembred for good to him because of that good which he had done to that State and People thereby such acts are the means to prevent popular discontent as being most pleasing to the people whose lawfull defires must be satisfied unless reason and love can captive their Spirits How Agrippa Captain General of the Army of the Romans against the 〈◊〉 â—ppeased the Commons of Rome tumultuously assembled against the Senate because oppressed with unnecessary taxations 〈◊〉 they apprehended is not unknowns he declaring the 〈◊〉 of those wars which could not with honor be recalled 〈◊〉 concluded the perill of the peoples conspiracy being alike 〈◊〉 if the members of the naturall body should conspire against the stomach and belly unwilling to allow those parts food because idle when as each member of the body is nourished and the whole preserved by those parts so saith 〈◊〉 the Senate and the Commons of Rome being one body Politick concord will cherish but discord will destroy this body and every part in the whole which this Senâ—te represents The advantage of obedience out of love is infinitely 〈◊〉 that of fear and such States who want the first are neither happy not safe unhappy the chiefest Royalty of Staces consisting in the Peoples loyalty without which as Henry the fourth said to his son he must never repute himself King nor his person nor his honor secure unsafe having no confidence in the fidelity of such who love only for fear not fear in love 2. Justice in the righteous and seasonable consideration of the causes of the poor and needy It is a sad symptome of a declining State and that the power thereof shall not be prolonged nor the stability thereof remain when the necessities when the intrâ—â—tieâ— of poore men can neither procure them favour or justice when the law is slack and due judgement proceedeth not when such whose necessities require relief who come to the gaâ—â— for Justice are tuâ—â—ed aside are sent away unheard and this is numbred amongst the mighty sine and provoking wickednesse of a Nation he who is righteous confidereth the cause of the Poore but the wicked regardeth not to know it saith Solomon the wickednesse of such is great and their
of the House to prevent them without honor they being acquainted by certain intelligence with the endeavours of forain Princes the highest resolutions deepest designes secret motions subtill intentions military provisions and martiall preparations of domestick and forain enemies the cabinet-counsell of the enemy being opened to Sir Hen. Mildâ—â—â— when to no other beside him who made as wise as faithfull improvement of his intelgence to the good of the whole in apparent perill as any one man in this Republick 2. Concerning Fortitude Resolution and Courage without which the honor of the day and the goodnesse or beauty of the way is lost I shall add a word or two Statesmen under the Gospell have higher precepts better presidents stronger reasons to stand up and ingage for the defence of their liberties then Câ—riuâ— Sâ—ipio Cato among the Romans then Themistocles 〈◊〉 Aristiâ—â—es among the Athenians a Roman Laceâ—emâ—â—ian or Athâ—niâ—â— may be very zealous for civill liberties as wee read in 〈◊〉 in Cicero and other authors what Livius what 〈◊〉 and many others acted and suffered for the obtaining of their civill 〈◊〉 with what resolution courage they resisted those who opposed yea but proposed such rules or counselled to such 〈◊〉 as â—ended to the infringement thereof deposing some banishing others putting others to death and confiscating the goods of all such as they reputed enemies Christians under the Gospell have as much reason having power and opportunity to preserve what God and Nature hath invested them with and being lost to restore those rights aâ— their native birth right Let prophane Esau's under-value their freedoms Paul a Roman will defend his priviledges and valiant Shammah his field of of â—â—ntils who stands his ground when deserted by the people against an Army of the Philistims whom he conquers Joabs argument may put us upon higher Acts our liberties being superlative Be valiant saith he for our people and for the Cities of our God and let the Lord doe what iâ—. good in his owne sight Be valiant for the Lord and for his truth saith Jeremy When men have more valour for their civill then they have for divine liberties more resolution and courage in those causes which concerne themselves and the outward man then those which concerne the Lords honour their souls eternall welfare they act but at Heathens who did many heroick Acts but what singular thing doe yee the Acts of Christians should be performed with the greatest respect to God We will not lose civil immunities because the price of the bloud of our ancestors the inheritance of our fore-fathers Naboth would not therefore part with his vineyard no not to the King although he would have purchased it and given him to the full value thereof But Gospell liberties are transcendent to take from our children and posterities their glory yâ—a Gods glory to deprive them of that legacy and deed of gift bequeathed them by Christ in his last testament the price of his precious bloud is such sacriledge as there is no robbery like unto it under heaven and desperate is that State where all men are willing to captivate their souls for the freedome of their bodies to presse their consciences to death to save their goods The Apostle who perswadeth us to seek freedomâ— aâ— the hands of the Supreame Power doth also advise us so to use that liberty that it be not a cloak of malitiousness of pride of presumption of selfe-willednesse so to use it as not to abuse authority as not to pervert or inforce the supream power of a State to patronage our private and sinfull interests to own our violent attempts or unwarrantable engagements but to be as the servants of Christ for humility honour and affection towards all who have the Image of God upon them and in the feare of God to give the greatest civill respect to those in authority be they good be they bad Therefore the act of such who would diminish the divine authority of the Magistrate who endeavour to take that from him which God hath given him or would enforce him to give what is not his to give is so full of sinfull presumption and detestable usurpation that such cannot but feare to perish in the gaine-saying of Corah Also such who would perswade the Magistrate to part with his restrictive power in matters of religion invite him to give that sword given him by God into the hands of furious men who would destroy all government violate all bands both sacred and civill and with as much right and some will plead reason too who are against magistratical authority and would levell all into an equality these may desire his restrictive power in naturall and in civill acts yea with as much reason and right also they may abridge parents and masters of their restrictive authority over children and servants Hâ—â—â—esco referens as they may deprive the Magistrate of his To gaine our owne liberty with the losse of Christs argueth want of resolution for were such willing to subject their wills and consciences to Gods word to obedience to his divine Will aâ— well by suffering as by acting when called thereunto they would not transgresse the bounds to adventure upon such preposterous courses Because former Representatives presumed too much shall future assume nothing no not a power of restraint vâ—â—orum stupori qui non exhorrescunt True Resolution must be fetched from heaven through God we shall do valiantly that resolution which is accompanied with a dependance on our owne wisdome â—or strength is to rest upon an Arme of flesh is to make a lye our refuge To maintaine the strength of your resolution two considerations are worthy your observance 1 The consideration of the goodnesse of your â—â—use every cause is good so farre forth as God is engaged therein Arise O Lord saith the Prophet plead thine owne cause The more you engage for God the more you engage God unto you You know that text and how it is applyed by Rehobeam against Jeroboam we keep the charge of the Lord our God but yee have forsaken him God himself is with us â—ight ye not against him for ye shall not prosper Yee know how Hâ—zâ—kiah incouraged his Souldiers when they went forth against the Army of Senacherib be not afraid for all the multitude that is with him for there be moe with us with him is an arm of flesh but with us is the Lord our God to fight our battellâ— If the Lord be ingaged in a cause who dare appear against him to ingage therein without God procures but war and blood in Kingdomâ— lasting troubles continual miseries as we see in the cases of Asa Jehosapâ—at Josiaâ— good Kings yet for some small miscarriages for comparatively they were not great they procured unto themselves and to their Kingdoms wrath The particular acts of publick persons are prejudiciall to the publick State to the whole Nation and when the Lord hath any
Vox Coeli Containing Maxims OF PIOVS POLICY WHEREIN Severall Cases of Conscience are briefly discussed As I. In what subject the Supream power of a Nation doth reside II. What is the extent of that power and in what causes it doth appear with the due restrictions and limitations thereof according to the Gospell III. What obedience is due unto that power from all persons superiour and inferiour with other Cases of great weight very necessary to reconcile our late differences judiciously stated and impartially ballanced in the scale of the Sanctuary By ENOCH GREY Minist It is a light thing that thou shouldest be my servant to raise up the Tribes of Jacob and to restore the preserved of Israel Esay 49. 6. They that be of thee shall build the old waste places thou shalt raise up the foundations of many Generations and shalt be called the Repairer of the breach the Restorer of paths to dwell in Esay 58. 12. London Printed for Tho Williams at the Bible in Little Brittaine 1649. To the Supream Authority of this Nation the Representative of the People in Parliament Assembled Right Honourable REligion when established in Power in Purity is the walls and Bulwarks of a Nation a Breach therein unrepaired exposeth a People to the greatest judgments Next Religion Justice takes place as the most gratefull Sacrifice to God service to a Common-wealth causing the light of a Nations tranquillity to break forth gloriously as the Morning Sun In respect hereunto I am bold to present your Honours with these ensuing considerations most humbly submitting them to your Honourable censure excusing my presumption by my affection to Your Honours with whose Eminency is conjoyned such clemency that I may truly speak in the language of the Orator to Caesar qui apud voâ—â—â—dent dicere magnitudinem ignorant vestâ—â—â— qui non audent humanitatem Your Honors are Prudent and wise with the Wisdome of God to improve your opportunities and valiant to act with the highest resolutions against the greatest difficulties the tallest Cedars being fallen before you that you need not counsell so much as Prayers and our God Praise in you who hath honoured you to be the Repairers of our breaches the restorers of Paths to dwell in There is but one thing lacking which I humbly beseech your Honours to supply a sympatheticall commiseration of the condition and tender sense of the crying necessities of Poor men as of your own whose causes depend upon you that such doe not suffer by you who have suffered the utmost for you Sad was his complaint who said Heu Pereo in medio amicorum Livius makes mention of certain Governours cald Aequi to whom the Romane Legates Petitioning in cases of concernment they received this unworthy answer Se alia interim acturum jussit cos ad quercum dicere to whom these Petitioners worthily replyed Et haec Sacrata quercus audiat foedus a vobis violatum For the stone out of the wall and the beam out of the timber will answer in the behalf of such saith the Prophet Your Honours are the most wise and faithfull Physitians of State to whom should the diseased Paetient have recourse for remedy if not to you by whom they expect every cure â—ito tuto jucunde You want neither Power nor will having been accustomed to help the necessitous when all means in other Courts be ineffectuall and where you want opportunities to give seasonable and speedy Audience to all desiring it you want not Authority to furnish others fearing God with such Power as to hear and determine at least to examin and report their opinions with humble submission to your Honors judgement whereby you may comfortably further your account in the day of Christ procure to your selves Honour and affection from the Lord and good men with the blessing of the Poor and needy Prevent those Punishments upon your persons or Posterities the sadconsequents of such a sinfull neglect you remember the story of Dion and cannot forget how often the Lord hath alarmd you by the Souldier his rod upon the backs of such Princes and States who break not the yoaks of the oppressed which I hope you respect as a divine monition to attend this duty Your Honours are not ignorant of the necessities of times and how prejudiciall it is to those who have suffered and lost much to expend time and means in travels attendance and al in vain 〈◊〉 the Publike suffers alittle there private â—uch 〈◊〉 Gospel and your selves most of all by the disability of your friends for them to live in bonds who had they but Iustice might he free in their minds from cares Bodies from restraint and Purses from want to live in reproach whose upright intentions are impeached whose confidence in your Justice is shamed as if you were to your friends a brook whose streams are failing such instruments may be needed in future whose by-past services are forgotten at present such persons who complain with silence with patience with expectance deserve in reason and in respect audience before those who yet have gained it who vilify your Persons traduce your Authority render your Acts dishonourable to the world because they obtain not their own ambitious ends Oh force not the Soveraign Lord of Heaven and Earth the Judge of all the World to whom they commit their cause to doe that Justice which I tremble to Remember but hope that you will piously consider to divert the stroke thereof for the Lord hath sworu by the Excellency of Jacob that for this the Land shall tremble and the Inhabitants thereof shall mourn that the Judgment thereof shall be sodain and unexpected a devouring desolating judgment after the greatest hopes of happinesse even because yee make the Poor of the Land to fail that is their hearts to fail their lives to consume with cares with griefs I swear by my self saith the Lord that this House shall became a desolation If you doe not deliver the spoiled out of the hands of the Oppresser If you doe not judge the cause of the needy in the morning preventing the expectance of the period My fury shall goe forth like fire and burn that none can quench it I am unwilling in respect to disappointment to munifâ—st to the world my particular complaint and condition these who knew me when resident in the City and who know me new know my afflictions for and affection unto the Publick in all vicissitudes unto this day and that weak service which without respect to any recompence I tendered to the State Tempore Reipublicae Paroxysmi in open Parliament acknowledged then to conduce to the Preservation thereof of the City and the Common-wealth in apparent peril of death upon which I was promised it as but a small and reasonable favour Justice in a cause that concerns my whole outward estate a cause uncapable of finall determiniation in any other court of judicature a cause having no reference to any
Member of Parliament or to any Person indempnified thereby for any demer it since this Session or to any receipts of mony out of the Publike Treasure A cause as much your Honours as mine 〈◊〉 Jesus Christs rather then either yours or mine 〈◊〉 might be finished in four houres time in a select Câ—â—mittee if once appointed for Audience thereof which in 8 years space I never could obtain although some Honorable Members have expressed their deep seâ—sâ— of the extremity of my oppression that prejudice which I have sustained by this delay and therefore I beleeve it impossible that so just a cause should miscarry in the hands of so just a Parliament My earnest prayer for your Honours shall bee that the splendor of this Representative may by the highest Acts of sincere Reformation of Religion of impartiall Administration of Justice dazle the eyes of all Europe that your Power and greatnesse thereby may bee rendered formidable to all your adversaries Domestick and Forain by Sea and Land in England and Ireland that the people of these Nations by your Pious Prudent Righteous and Resolved indeavours may be assured ut Pacem summam obtinebimus in Patria cum ipso Deo nobis inter not ubi nullum erit bellum nulla contradictio which is the hearts desire of Your Honours in all humility devoted in the highest Services for the Gospell ENO GREY To his Excellency THOMAS Lord FAIRFAX Lord Generall of all the Parliaments Forces in England and Wales And the Right Honourable OLIVER CRUMWELL Lord Lievtenant of Ireland Commander in chief of all the Parliaments Forces there With the Generall Councell of Warre Grace Mercy and Peace be Multiplyed Right Honorable and Honorable THe hearts of such who truly fear the Lord in this our Israel cannot but be towards you who have jeoparded your lives to the death in the high places of the field what Titus acknowledged in his success against Jerusalem the same may we in yours Deâ—s vobiscum in liberandâ— hoc regnâ— pugnavit he who hath called you unto fitted you for this service hath united your spirits mutually to affect to effect one end that you are ut manus ut mens Angliâ— as Hector Aenâ—â— of Troy whereby the Publick hath gained much both Peace Liberty although your selves as yet little for magis morâ—â— quam mummorum causa doe you ingage England unworthy the affections of such Worthies this Generation much degenerating that should you respect the opinions of man concerning you more then the affection of God unto you who observes all men all things a heathen but a speach becomming a Christian you would repent of all that good afforded them But whatever is the estimation of the world you are the glory of God in his Churches apud deum major est qui melior ille melior qui in virtutibâ—â— praestat The Crown of his Saints yea Sanctorum amor deliciâ— Luther tells us there be Miracula Ocularia and Auricularia Ages to come will admire our mercies in such renowned instruments should we unworthily forget you or your acts which deserve to bee had in eternall 〈…〉 not wee of this Nation variable in our affections 〈…〉 in our judgements wee could not but honour 〈…〉 your Physicall Prescriptions upon the Prudentiâ—â—â— Observance of the Causes 〈◊〉 and Pâ—ognost it is of the Malady of this State for spent by the Kings evill administred in the most desperate Paroxysm of our great Body Politick effectuall through the Lords blessing to the absolute cure of the Nation the Remedy being powerfull not only to remove what at present doth distemper this State but to prevent what in future may occasion a Perillous Relapse ut â—â—hil defiâ—it quod ad salutem sufficit These acts of your doe publish your Honours your Humilities doe crown your Graces thereby you deserving rather then desiring the praise of your vertues your vertues And because your Prudence as well as your Courage the wise and Omnipotent God hath prospered to the healing of the Nations I shall humbly beseech you to improve both for the advance of Religion in the power and purity thereof and maintenance of Justice amongst us â—â—â—gal the evills threatning this Nation in the deformation of the one or in the Non or Mal-administration of the other may he prevented and removed The Lord beat your enemies as smal as the dust and stamps them as the mire of the street give you courage to pursue them and not to turn again untill you have consumed them the Lord be the shield of your help the Sword of your Excellency that by his strength you may run through a Troup by his help you may scale a wall that your feet may be 〈◊〉 Hinds feet and a how of Steel be broken by your Arms the Eternall God be your refuge and underneath you be his everlasting Arms that the Enemy may be thrust out from before you in England in Ireland that he may say destroy them that you may return from Ireland with as many victories by your Armies as good security to your persons as much rejoycing to your friends as great confusion to your Enemies as you did from Scotland that all there all here all elsewhere that do conspire agaist you even the multitudes of the great and â—ervible ones may be as chaffe that passeth away and perishâ—â—â— in an instant sodainly as the Lord hath said so prayeth Your Honours humble Servant in the service of the Lord Jesus Christ Eno. Grey To the Reader Courteous Reader THe Health of our Body Politick is preserved by our Laws the ligaments of all civill Societies when grounded upon the infallible Principells of Equity the intention of Parliament and Army in their late transactions I know many that feare the Lord and conscientious of their wayes are much dissatisfied in their judgements about the proceedings of both yet I fear self-love and self-interest perturbates the minds distempers the affections of too many who demurre and scruple against apparent reason unto publick prejudice Had wee a sense of the last years judgment in our punishment from Heaven by unseasonable weather the effects of which wee are like to feel many years upon the Land and cry of the People for a King we would now hold our peace at the presence of the great God and suffer our lips no longer to sin nor our mouths to speake foolishly It is our duty to stand upon our Watch-tower to observe the motions of Divine Providence in the mutatiâ—â—s it the 〈◊〉 in this last age wherein all promises and Prophecies shall be accomplished the integrity of Noah consisted in his sidelity in his Generation when degenerate and our sincerity is discerned by a pious temporizing I hate these who have lascivientia ingenia wanton wits and mercenary soules who Mancipate their judgements to the opinions and Errors of others because great in person and power As I would abhor to justifie the wicked so would I
darke corners of England pity and remember those whose soules cry aloud for bread who inhabit the shadow of death unto whom Jesus Christ is no more known then unto poor Indians who have no love unto no delight in knowledge nay who deride the means of grace who have been your enemies hitherto but such as have been Christs Papists and Atheists improve your power which God hath given you over them to gain their souls to the knowledge and love of the truth and wayes of Jesus Christ False Religion hath been carried on by fire and faggot by force and strength but pure Religion by the arm of God by the spirit of the Lords mouth speaking from heaven by contemptible instruments against the strongest opposition without the help of the Princes and Monarchs of this world nay against all their fiery opposition and fierce persecution by the travells of a few poor Fishermen Some may question the authority and dispute the Call of such but those who are truly judicious and humbly pious can distinguish between the subject and the adjunct such persons being throughly manifest unto God and to the consciences of good men It is the grand design of Satan it ever was ever will be if has cannot pluck these 〈…〉 to darken the light in heaven to prejudice that divine 〈…〉 that powerfull operation which the word should find â—o the hearts of the hearers by some pretended error in the person in the Call This plot as old as Nâ—aâ— was 〈◊〉 one thousand six hundred years agone and then carried on 〈…〉 on purpose to prejudice the work in the very time of Reformation They questioned the Call of John to his Ministery of the Lord J. Christ to his They despised the Person contemned the power of the Apostle Paul even those who were his children begotten by his Ministry to whom he had been throughly made manifest in all things such as had formerly received him as an Angell of God yea as Christ Jesus who would haâ—â— plucked oâ—t their eyes to have done him good yet these even these injured the Apostle stood in a kind of enmity and opposition unto him vilified his Ministry prefer'd a weak yeâ—â— corrupt Ministry beyond that which the Lord had 〈◊〉 blessed and sanctified to the converting and saving of theirs with the soules of many others Verily every man at his 〈◊〉 state is altogether vanity 2. Justice is the support of Religion Is not this to know mee saith the Lord to doe judgement and justice to judge the cause of the poore and needy The neglect of justice is punished with the greatest judgments from heaven procurâ—th certaine and sudden misery after the fairest hopes of mercy 〈…〉 sun-set even at noon day and is numbred amongst the mightâ— sins of a Nation which the Lord will not pardon when 〈◊〉 is a cry in the hearts in the families of the oppressed this cry is loud in the cares of God if the yoke of cares of griefs by the losse of the estates of the lives of oppressed ones â—f the heavy burthens pressing the minds oppressing the families of poor men be not broke off speedily this hastneth the desolation the devastation of great families and of Nations also aâ— honor no parts no power can secure the greatest from Divine justice or from humane hatred in case of such neglect If 〈◊〉 be tyrannicall the Souldier shall do that justice for an oppressed people which they could never obtain from Sycophantical Royallists if States abuse their power betray their trust the same God hath ordained the same nod for 〈…〉 which renders the persons the actions of 〈◊〉 〈◊〉 honourable in the hearts in the eyes of God of good 〈…〉 procures a Nation mercy and peace â— spâ—â—dy a 〈◊〉 establishment to the greatest prosperity thereof to all 〈◊〉 1. Justice Restrictive in restraining the exorbitant power of some in calling others to due account intrusted with the affairs of the publick The Romans not only oft changed their Magistrates but instigated the people to accuse such 〈◊〉 they found perfidious and self-seeking in their Offices whereby their Common wealth flourished Queen Elizabeth when her great Officers of State at any time complained that it was to her dishonour to hear and receive so many accusations against her great Counsellors of State as she did they tending to their discouragement because to their disparagement she replyed that she was Queen of the small aswell as of the great and therefore she would hear the meanest subject and if the charge were unjust she would censure the accusâ—r iâ— just â—he would not protect the greatest from justice Samuel when the people 〈◊〉 discontent with Aristocracy and doâ—ted upon Monarchy they would have a King and Judges no longer he instigated all men that could justly do it to accuse him of injustice 〈…〉 the Lord and before the King a singular example of 〈◊〉 and justice a president to all persons at all times in all placeâ— to act so righteously that they stand â—lâ—er before God in their consciences and against the censures of the wholeworld 2. Justice Vindictive in punishing the nocent and not permitting the guilty to goe free justice must be impartiall without respect to persons even the highest acts of viâ—diction justiceâ— It is said of Levi that he regarded neither father noâ— mother nor brethren nor children and the blessing of peace wâ—â— upon him What should I speak of the act of 〈◊〉 of Samuel upon Agag K. of 〈◊〉 of Jebâ—jadab upon 〈◊〉 Jebijadâ—â— it the declining State of Judah fals upon an act very irregular yet in that case truly justifiable he contriâ—â—â— the deposition of 〈◊〉 Infinuates to that and into the â—ffections of the Souldiers and to strengthen himself he ingageth them in this design 〈◊〉 proclaimes a new King in the Kings minority modells the 〈◊〉 swears the people to submission to those Laws enacted by â—â—â—self makes a decree that whosoever should break into the ranges should dy although it were the Queen and accordingly commanded her execution in the Royall City near to the Court the place of her sin ordained to be the place of her suffering before all the people yet this was not without blessing and successe from heaven saith the Text the neglect of 〈◊〉 upon Bâ—nhadad King of Assyria brought a sword upon Abaâ— the neglect thereof upon the house of Saul by the Princes of Iudaâ— procured three years famine upon Israel the want of impartiall justice imboidens the wicked in sin disheartens the godly in rightcousnesse As justice must be impartiall in respect of persons so of â—â—ses criminall or civill administred with due respect to the truth of the Cause to the justification of the righteous to the condemnation of the wicked a more gratefull service to God then sacrifice It is recorded by Solomon to be the character of a person very ignoble to respect persons in judgment for a 〈◊〉 of bread
willing to do doe publick service or prejudice having estate or esteem parts or authority for any such imployment martiall or civill This consideration is none of the least nor of the least advantage to promote an establishment to preserve a safe a sure peace not only with respect to the Militia of the State but to all Civill offices in every Corporation City Towne Village or in any Court whatsoever in the Common-wealth 2. Prudence not only to furnish a formidable Navy in trusty hands at present but for future incouragement unto Sea-men to do aâ— the State of Spair to gain â—en for all services by Sea or land with mony and good pay Our ships are the walls and bulwarks of these Islands thereby not only the State is secured but the Trade preserved and the necessities of the poor supplyed to the great advantage of the Nation Wherefore Queen Elizabeth of famous memory afforded Sea-men and Souldiers the best encouragement beyond all others because they served for the good of the whole poore Seamen shee freed from all taxes for goods imported and exported whereby she gained their hearts was enabled hereby for any service became terrible to the whole world rendred this Common-wealth secure prosperous and peaceable beyond all others Merchants being thereby â—ncouraged 3 Prudence to secure and strengthen all the Ports Forts Havens and Harbors with the Inland Garrisons of the Common-wealth to examine the strength thereof and how each is furnished with all manner of provision powder bullet match cordage arms and Ordinance that upon any invasion or occasion there may be no want in our Magazines and that a true Bill of Account be rendred to the Councell of State and those stores maintained constantly preserved without imbeâ—lement 4. Prudence to supply the treasure of the Kingdom so much exhausted of so great concernment of so necessary use money being the sinews of War that there may be a sufficient stock at all times for all publick services should Seamen Souldiers and other servants to the State want their due pay discontented at home and corrupted abroad would not this hazard our Publick affaires States must consider the necessities of poore men who cannot forbear their wages nor allow of time and days for receipt nor pay fees to procure their dear earned wages a great grievance to the subject crying in the eares of God creating a generall murmur in the hearts of all men whereby such States discourage the hearts weaken the hands of those without whose service they cannot subsist in the time of need 5. Prudence to prevent the combinations and underminings of fained and male-contented friends The old Serpent still retaines his principles Divide Impera hee works upon such persons by such instruments fit to effect and perfect this design by men of parts of reputation with the people by them staining the honor of the persons of the actions of our worthies by malicious calumniations by vile aspersions only to prejudice their upright intentions in the affections of the vulgar and to obstruct their faithfull indeavors whatsoever is contradictory to the corrupt and ambitious endâ— of such though most sutable to the present exigenceâ— of State conducible to the good of the republick these persons vigorously oppose therein accomplishing the designes of open adversaries beyond the greatest confederation with them pleading for but by their acts and violence wholly undermining the Publick like the sons of Koraâ— who did not pretend the absolute eradication of government nor the deposition of Moses and Aaron ab offiâ—iâ— but intended a more equall distribution of power Moses and Aaron invading the rigâ—â—â— and liberties of that people as 〈…〉 themselves yet this act tended to sedition to 〈…〉 that 〈…〉 of government 〈…〉 to violate the 〈…〉 fear on the peoples part and therefore is punished from heaven with the saddest sorest judgments but the worst design iâ— that if the people cannot be divided from you such will sâ—â—k to divide you from them or if that prevail not to divide your among your selves the first is dangerous but this last is deadly 6 Prudence to regulate future elections that the persons elected for plety toward God for justice towards men for prudence in publick affairs for resolution courage and faithfulnesse be such as that no respect unto themselves nor the fear nor yet the favour of others may poyse them from the zealous and conscionable pursuit of any cause of publike advantage although attended with personall prejudices accompanied with the greatest difficulties Hee is a publick person who hath a publick spirit who is more divine then popular more popular then personall who seeks his particular interest least the honor of God the affairs of the Lord Christ and of his Kingdom and Gospel most earnestly The Electors to be persons wise judicious and well affected Power distributed into safer hands is not lost either to the benefit of the whole or to the good of every part it concerns every part that the whole be safe it concerns the whole body to preserve every member from perill no society can be safe without preserving its due parts whereof it is compounded from being hurt It is a martiall rule that every Souldier carries his neighbors life in his hands in breaking his ranks he loseth his own for betraying his fellow Souldiers Those who betray the publick justice deprive them of a private liberty Esaâ— by his prophanenesse lost both blessing and birthright which Jacob inherited 7. Prudence to look up all publick counsells so securely so secretly that such matters as are to be debated Communi concilio none be present at who lie under any cloud of suspition none who hold any correspondency with publick enemies who will impart the debates and resolutions of State to such who prejudice the enterprises and frustrate the designes thereof 8. Prudence to indeavour the friendship of forain States and Kingdoms if with honor though with the expence of som treasure the same might be purchased this conduceth much to the good successe and happy events of all affairs domestick or forain both in respect of Councell and strength on all necessary and urgent occasions I shall also add the priviledg it would be to this State to have such a golden key by the side thereof as would open the closest cabbinet counsells of all forain States especially of such who may design to prejudice the peace and prosperity of this It is unknown how much this State had been damnified if some whom I could name had not been faithfull and wise in the due observance of these last rules persons worthy all honor pitie but some character of speciall honour should be set upon them and theirs by whom Parliament City and Countrey have been preserved and delivered ere they knew their danger then imminent when the whole dreamt of security by Treaties I cannot remember the mischiefâ— then intended without horror nor the care of those Worthies without the privity
ad exemplum that 't is a corruption in those kingdoms which favour the vices of any person noble oâ— ignoble that 't is a servill State wherein the nobility is either so timerous or so besotted with affection or favour to a bad King that they will rather indulge him in vice or tyranny then be perswaded to discharge their duty and conscience to God or good men that Princes themselves are very unhappy beyondall men might they be permitted to do what they list and none be admitted to censure them To conclude this Argument where there is a good cause where there is sufficient authority what difficulties should discourage that heart weaken that hand faithfully set skilfully exercised in the Lords service what said Nehemiah wheâ— his enemies plotted and his friends feared shall such a man as I flee saith hee Who is there that being as I am a publick person called to so publick a work wherein the Lords honour is so much concerned would goe into the Temple to save his life I will not goe in The Lord to encourage Zorobabel in his service against all opposition tells him that he would be a wall of fire round about Jerusalem unwalled and the glory in the midst of her a wall round about for security for protection of fire to the destruction of all her enemies that should rise up against her and in the midst should not only be his glory presence and power to strengthen to encourage their spirits but to present and render their persons and actions amiable and honorable to the world to Angells and to good men Oh that the spirit of life from God may enter into the body of this State that this Parliament once so interested in the affections of the people generally whose hearts were pinned upon their lips whose purses and lives freely were engaged for them may by their last actions recover their lost honors It was said of Brâ—tus Nemo primum contemptior Romae suit Nemo minus postea It was a pretious speech of his who being demanded by a Prince the yeers of his age hee answered but forty five when he was indeed seventy five from the time of his naturall birth because saith he Annos mâ—â—tis nunquam vitâ— nominabo those yeers spent in the service of the world the flesh and the lusts of his own heart wherein hee was a slave to sin to self and lived without Christ hee esteemed not in the number of the yeers of his life hee called them the yeers of death wee should not account our selves really alive untill wee live to the honour and for the service of the Lord Jesus Christ Oh that every member of this House did act his part faithfully sincerely as member of a new elected Parliament as a member of the body of Christ as a new man Non sumus noti nisi â—enati such as act conscionably for God shall bee had by him and his Saints in everlasting honour hâ—â— will not forget their labours not their hazards nor their love yea the posterities and families of such as stand in the breach who repair the wasts of former ages who restore the foundations of future generations shall bee had in precious esteem as a blot of eternall infamy will remain upon those noble or ignoble who disowne the Lords service and pluck their shoulders from his yoak To encourage you therefore in this honourable service for God and the Cities of our God let the eye of your faith bee intent upon these four considerations as grounds of present and future confidence 1. Those State-miracles and great wonders which the Lord of Hoasts hath done in and for this Nation and by this Parliament the mercies wee have received although the fruits of faith and prayer yet have exceeded infinitely our thoughts imaginations but the greatest mercies are yet to receive precious was the faith and strong was the argument of that woman If the Lord would have destroyed us would hee at this time note that have shewed us all these things It 's my argument I think 't is invincible one mercy is an engagement unto another in falling thou shalt surely fall it was a Divine prediction 2. Though the sins of the Land be many yet the Lords controversie is not at this time with his Saints but with the inhabitants of Babylon whatever the sins of the Saints be he will pardon will save his servants but ruine his enemies Israel hath not been forsaken nor Judah of his God of the Lord of Hoasts though the Land was filled with sin against the holy one of Israel this is the time of the Lords vengeance but he wil render unto Babylon her recompence Wee live in that period of time wherein time shall have end or be no more in that sense that John meant it the time of the rage of the enemies the reign of Antichrist The Kingdomes of this world shall be the Lords and his Christs his enemies shall be his foot-stool and the pride of all opposite glory shall be stained the heavens and the earth shaken that the Lord may overthrow the thrones of Kingdoms and destroy the strength thereof The most high God rules 〈◊〉 the Kingdoms of men and times thrones and Dominions are his prerogative they have their periods unto a time or times the dividing of time and then the judgement sits this time is at hand 3. Should the Lord prosper his enemies himself should be the greatest loser and suffer most in his own honour For 1. These enemies would blaspheme his name and tyrannize the more over his Saints who should be as sheep appointed for the slaughter they would reproach the footsteps of the Lords anointed and in derision say Where is now their God they would with despightfull heart confederate to their ruine and conspire to cut them off from being a Nation that the name of Israel may be no more in remembrance their sword wil make no distinction between a Presbyterian and an Independent if the image of God bee in either it is his grace which they despise but the Lord who hath reproved Kings will also Princes for the sakes of his servants 2. The Lord should lose the honor of the high praise of the Saints how can they sing the Lords song under captive enemies The Lords sacrifice is an abomination to an Aegyptian for a time he may suffer Aegyptians to oppresse and Assyrians to rule with rigour but when the Lord by these afflictions hath humbled their hearts refined them and fitted them for deliverance ingaged their spirits in his service what men or powers now stand in opposition to interrupt the motion of his grace even the greatest mountains shall melt before him his name shall be then known unto his adversaries and the Nations tremble at his presence 4. And lastly The Lord hath prepared a remedy to administer proportionable and sutable to our disease hee hath
for our deliverance Populi ad servitudinem prâ—parati It is a Germane Proverb That wee must bow our knees to that tree which gives us shadow there is more prudence in due obedience to the Authority of this Parliament then there is piety in any compliance with the ends of such as are professed enemies to the peace of this State then there is policy upon the best pretence to divide amongst our selves Apud Christians 〈◊〉 qui paâ—iâ—â—r sed qui 〈◊〉 〈◊〉 miser est saith Jerome and not only true Christianity but the best magnanimity consists in the conquest of our ownwills Fortior est qui se quam qui fortissima vincit Mâ—nia nec virtus altius ire potest FINIS ERRATA IN the 〈…〉 to the Parliament p. 3. liâ— penalt r. necessities of the times p. â— l. â—lt r. expend their time l. 9. r. people for period In the â— p. to the Read p. 2. l. 15. r. to religion for in Religion p. 3. l. 14. r. there being for the being p. 3. l. â—4 dele of near to declared In the book p. 1. l. â—lt r. that for the p. 4. l. 14. for these r. thâ—se l. 34. â— â—â—der the cognizance p. 6. l. 10 for require r. enquire p. 8. l. 3. for persecutions r. persecution l. 27. r. Marian p. 9. l. 4. r. yet they l. 6. r. dâ—e rather l. â— 1. Secondly l. 27. r. 〈◊〉 for 〈◊〉 p. 11. l. 8. for faithfull r fruitfull l. 24. r. sin beingeth p. 12. l. 30. for power r. powerâ— p. 13. l. 7. for hath r. have l. â—4 r. who not only have been c. p. 14. l. 2. r. their light l. 6. r. above sixteen hundred l. 30. r. of shares of fears of griefs p 18. l 15. for Rights Rights p. 1â— l. â—4 r. Open thy mouth for the 〈◊〉 plead the cause of the needy saith the Lord that h◠〈◊〉 forges 〈◊〉 〈◊〉 and remember 〈◊〉 misery no more lest the dumb signes that 〈◊〉 the patient expectance of the poor doth cry alâ—nd c. l. 29. r. such p. 20. l. 1â— for circumstance r. expectanâ—e p. 23. l. 8. for eminent r. imminent p. 24. l. 9. r. and to hold l. 19. r. 〈◊〉 thereby conferred p. 26. l. 3. for great r. greatest p. 27. l. 17. r. are therefore abolished p. 28. l. 18. dele as before hated p. 29. l. 22. for so be r. shall be p. 33. l. 4. for Kingâ— 1. Common-wealth l. 34. r. Moses and Aaâ—â—â— as they pretended inâ—ading p. â—4 〈◊〉 26. dele the commâ—â— after justice and put it after Publick p. 35. l. 10. r. and pity p. 40. l. 36. for lifeâ— lives p. 42. l. put in before any in the family r. of the family p. 43. l. 21. for denomination r. denomination p. 48. l. 27. for injuries r. injurie Isay 26. 1 2 3. Erek 21. 30 31. Isa. 58. Aâ—eâ— 8. the whole Ier. 22. the whole Ier. 21. 1â— 13. 1 Sam. 12. 17. Joh 7 61 66. 67 verses 1 Object Answ 2. Object Answ Job 31. 13 14. 3. Object Answ 4 Object Answ 21 Rev. 17. Eph. 2. 30. Rev. 13. 17. 1 Tim. 4. â— 2 Pet. 1. 20. Pro. 16. 7. Den 11. 31. Zach. 12. â— Esa. 24. â—â—â—ggai 2. 2 Chr. 13. 1â— 2 Châ—oâ— 15. 2 Chron. 17. the whole 2 Chr. 31. 10 21. 2 Chr. 34. 24. Judg. 18. 7. Tim. 9. 10. 1 Sam. 3 13. 1 Chr. 5. 12 13 15. 1 Tim. 2. 1. Judg 19. 1 2. Pro. 29. 15. Prov. 29. 19 Deut. 21. 1â— Job 3 26 27 28 Verse 9. 10. Neh. 1â— 17 18 21. Rom 1â— 34. 〈◊〉 〈◊〉 〈◊〉 13 4 1 Pâ—t. â— 18. Jonah â— 7. â— Tim. 1. 9 10 11. â—â—l 5. 19 20 21 Zac. 13. 2 3 4 2 Cor. 30. 5 8 10 12. Gen. â—3 6. Gen. 18. 18 19. John 24. 15. 〈◊〉 7. 21. Esay â—9 〈◊〉 â— Chr. 30. 4. â— Chr. 〈◊〉 31. 1 Tim. 2. â— 1 Cor 10. 23. Acts 4. 19. Acts 15. 28 29. 1 Tim 27 â— Eâ—â—k 14. 4 5. 2 Chron 26. 16. 1 Sam 1â— 12 13. Esay â—9 23. Joâ—â— 3. 5 6 7 8 9 10. 1 Kings 21. 29. Ezâ— 7. 23 26 27. Rom 1. 21. Jer 10. 25. Psal 8â— 5 6 7. 〈…〉 3. 2 Thess 2. 4. Phil. 3. 15 16. 1 Cor. 11. 19 Zech. 11. 16. Jer 51. 9. Jer â—0 13 14 15. 2 Chron 19 5 6 to the end Zech 5. 3 4. Esay 9. 12. 13. Joel 1. Psal 107. 14. Gen. 19 23 24. Jeâ— 14. Ier 15. Ier 25. 15. 2 Cor. 10. 11. Ier 25. 31. Zech 13. 8 9. Esay â— 1â— 13. Esay 19. 2 14. 〈…〉 Joâ— 34. 2â— 2 Chron. 17. 9 10 2 Chron 13. 9 10. 2 Chron â—1 13 14. â—er 33. 17. Psal 77. 20. Exod 4. 14 15 16 27. Ezra 8. 15 16. Neh. 13. 10 11. 2 Chron. 17 7 2 Chr. 30. 32. 2 Chr. 31. 4. 2 Chr. 35. 2. 1 Kings 2. 27. 2 Chron. 11. 14 15. Jer 23. 15 Ezek. 22. 26. 2 Kings 13. 13. 2 Chron 13. 9 10. 2 Chr 36. 16. 2 Cor 5. 11. Heb. â— 10. Mat. 11 18 19 2 Cor. 10 10. 2 Cor. 13 3 6. 2 Cor. 11. 6 7. 1 Cor. 4. 15. â—al 4. 14 15. Jer. 22. 15 16. Amos 88 9 10 Amos 5 12 13 14 15. Eccle. 5 8 Deu. 1â— 7 8 9 Esay 5. 7 9 10 Joâ— 34. 17 18 19 2â— 29 30. Ier. 6. 4 5 6. â— Kingâ— 3. 2â— Psal. 85. 9 10. Esa. 32. 17 18. 1 Sam. 12. 3 4â— Deut. 10. 17. Deut. 13. 9 10 1â— 2 Kingâ— 11. 14 15. 1 Kings 20 42. 2 Sam 11. 1 2. Eccle 8. 11. Esay 59 11. Deut 1. 17. Deut 17. 8. Levit. 19 15. Deut 25. 1. Prov 28. 21. 2 Kings 10. 30. Hos 1 4 5. 2 Chr 1â— 10. 2 Sam 24. 1. 1 Kings 3. 7 Prov 17. 15. 2 Sam 14. 33. Judg 21. 15. Hos. 12. 6. â—s 106. 32. 3â— 1 Kings 2. 2â— 2 Sam 3. 39. with 1 Kings 2. 31. Prov. 1â— 24. Eccle 9. 15. Host 6. 1 2. 2 Sam. 17. 27. â— Sam. 19. 32. 1 Kings 2. 7. Gen. 40 23. â—os 9 4 5 â— Aâ— 11. Rich 2. Esay 60 17 18. Ezek. 45. 11. Nehem 5. Prov. 1â— 14. Prov. 18. 23. Prov. 19. 7. Prov 14. 20. Hab 1. 4. Amos 5. 12 13 Prov. 29. 7. Job 22. 5 9 10 Prov 31. 7 8 9. Psal 82. â— 4 5 6 7. Deut 10. 18. Heb 11 12. Jam 5. from the 1 ver to the 12. Job 29. 11 12. Job 30. 25. Job 31. 16 22. Jâ—r â—1 12. 〈◊〉 22 â— 4 â—5 16 17. Ex. 18. 13 14. Deut. 1. 12 13. â— Sam. â—3 3 4. Acts 4. 19. 1 Per. 2. 13 29. Rom. 13. 4. Ezek. 17. 13 14 15 16 1â— Mat. 5. 17 1â— 1 Tim. 1. 8 〈◊〉 10. 1 Tim. 5 1â— Levit. 20. 22 23. Matth. 19. 7 8. Numb 30. 3 4 5 6 7 8 â—3 Mat 12. 4. 2 Sam 16. 7 8. 2 Sam 19. 18 19 20 23. 1 Kings 2. 8 9. 1 King 3. 44 46. Numb 35. 31 33. Gen. â—4 8. Iosh. 2. 20. 1 Kingâ— 1. 51 5â— 2 Kings 24. 4. 2 Sam 15. Gen 6. 11. Deut â—1 Numb 1. 31. Judg 8. 15 Judg 9. 16 10 25 57. Hos 7. 5 6 7. Psal. 8â— 1. Mat. 7. 12. Esay 33. 6. Prov â—8 2. Zech. 11. 14 15 16. Eccles 8 56. Hosea 11. 1. Jam. 5. 4. Heb. 12. 16 17. Ier. 9 ◠〈…〉 15 16. Psal 8 2. 5. 2 Pet â— 10. Iude 9. 10 Psal. 6 12. Ier 10. 23. Ier 31. 1 2 Esay â—8 15. Psal. 74 2â— 1 â—hr 13 9 10. 2 â—hâ— 14 9 1â— 11 1â— 13. 2 â—hâ— 16. 9 2 〈◊〉 19 2. 2 â—hâ—o 35. 21 22 23 24. 2 Sam. 24. 1. Esay 8 9 10 Esay 41. 10 11 12. â—os 1. 7 8. Mat 16. 22. Esay 33. 14 15. Hosea 11. 1. Iames 1. 7. Gen 49 4. Numb 23. â—1â— 2 Pet 2 15 16. Hosea 7. 11 12 13. Dâ—◠〈◊〉 10 Hosea 1â— 9. Hest 4. 16. Job 34 1◠〈…〉 4 1â— Jer. â— 2. Jud. 5. 18 Esay 60. 15. Esay 58. 12. Esay 61. 34. Nehem â— 5. 〈◊〉 6â— â— â— 5. Psal 4â— 8. Judg. 1â— 2â— Host 6. 13. Jer. 51. 5 6. Rev. 10. 6. Rev. 16. 14. Esay 〈◊〉 9. Hagg 2. 21 22. Dan. 4. 17. Dan 7. 6 27. Deut 32 2â— Psal 106. Psal 30. 9. Psal. 137. 4. Exo6 8. 26. Esay 52 5. Ps 102. 13 14. â—eph 3. 8 c. Heb 10. 5. Jer. 14. â— 9. Zeph. 3. 17. Esay 3. 1 2 3. Gen. 4. â— Acts 3. 38. Esay 11. 13. Ezek. 37. 19. Iam 4. 17 1â— Zech 1â— 1â— Hag 2. 〈◊〉 Rev 6. 12. Rev 16. 18. Zeph 1. 7. 〈◊〉 9. 1.