Mr. Richard Baxter 's PARAPHRASE ON THE Psalms of DAVID In METRE, With other HYMNS.
Left fitted for the Press under his own Hand.
Licensed June 2d. 1692.
LONDON: Printed for Thomas Parkhurst, at the Bible and Three Crowns in Cheapside, near Mercers-Chappel; And Jonathan Robinson, at the Golden Lion in St. Paul's Church-yard. 1692.
An Advertisement.
THese are to assure the Reader, That that this Paraphrastical Translation of the Psalms is the genuine Work and Product of the late Reverend Mr. Richard Baxter, and left (together with the Preface and the annexed Hymns) compleated by him, and written with his own hand fairly and accurately for the Press. The Author was well known to multitudes, and famed deservedly for his eminent Knowledge, Judgment, Godliness, and Utterance, and for all things constituent of an exemplary Christian, and for the extraordinariness of his Ministerial Unction, Diligence, Faithfulness, and Success. Singing of Psalms he called, and used as his Recreation. When his sleep was intermitted or removed in the Night, he then sang much, and relished this course and practice greatly well: And on the Lord's days (whilst with me in the free-will Offerings of his Ministerial assistance in Charter-house-Yard for betwixt four and five Years, where at my House he preached his last Sermon, and in his own House near to mine, he breathed his last breath) [Page] he thought the Lord's-day's Service very defective without some considerable time's being spent in this Divine Melodious Exercise of singing Psalms, wherein his heart was warm and chearful. And I have heard him say in sence equivalent unto the import of these words, That he believingly expected that his Angelical Convoy would conduct him through all the intermediate Regions to his determined Mansion in his Heavenly Father's House with most melodious Hallelujahs, or with something equally delightful. For what Angels are, how they appear to separated Souls, and after what manner they express their Joys and Praises, are things as yet beyond our reach and knowledge. But that there are such things as Publick, Solemn, and Harmonious Praises offered unto the Great Jehovah and the enthroned Lamb by the whole Heavenly Chorus, I see no cause to doubt. But at the manner of this great Performance I have not confidence enough to guess, much less dare I dogmatically or magisterially determine: For I forget not what Mr. B. said repeatedly to me, and with great accents of a pathetical concern upon his heart, We know nothing. We know nothing. And this when near his end.
[Page]As to the Work it self, when I press'd him to the Publication of it, he modestly replyed, that others had done so well, as that he thought his own Work thence less needful and acceptable. But after that, he committed it to my perusal, telling me, that his great solicitousness was about reaching and representing David's inspired sence aright. And he told me, that he was most for that wherein there was least of Man, and most of God: So that if he be out-done in Poetry by others, yet perhaps none will be found in an Essay of this kind more genuinely breathing David's sence and spirit, nor any thing more fitted to the genuine gravity and decorum of this chearing and edifying Ordinance than what here is offered. And I hope it will not fare the worse for being a part of that useful Mantle which he left, when God remomoved him hence.
As to (his other Works, and particularly) his Life; did those who earnestly expect it, know its bulk and worth as I do, as on the one hand their Appetites would be sharper, because of the Rational and Judicious Accounts he gives of God's gracious dealing with his Soul, with the stupendious instances and methods [Page] of his peculiar Providence towards that, with much more that I could pertinently hint: So on the other hand, none would severely censure me as delatory or neglectful, that knew my pressing hindrances, and the greatness of the Work. But I assure the Reader, that all meet care, and hast, and faithfulness in this Affair, and in the seasonable production of his other Works, in all observance of his own Orders and Directions communicated to me by his own word and writing, shall be pursued by
THE PREFACE.
1. POetry (as all inferiour things) hath its conveniences and its inconveniences. The inconveniences are, that matter is oft forc'd too much to stoop to words and syllables; and that conciseness keeps the matter from a full perception with any but well-prepared understandings. The conveniences are, that is spareth words, avoiding the redundancies and repetitions which Oratory is usually guilty of; and teacheth exactness of expression. And that the delight of Harmony (except in persons whose phantasie is herein impotent and maimed, or minds diseased by Prejudice or Melancholy) doth make the phantasie helpful to the mind; and as it expresseth affections, so doth it raise them.
[Page] § 2. The Tempter knowing this, hath made great use of lascivitus, vain, and foolish Poetry, yea, and malignant, to corrupt more the minds that are already corrupt and vain, and to prepossess them against better things. And God knowing it, hath by his Spirit indited sacred Hymns and Psalms, both for his publick and private Worship, and excitation of holy desires and delights: Which of old was done with the greatest helps that the Musical and Vocal melody could give.
The singing of Morning Hymns to Christ was the Note by which Pliny describeth to Trajan the persecuted Christians in his time, in their Houses and their Meetings (then called Conventicles;) of which see the Apology of the Church of England, Chap. 1. (and specially Justin's and Tertullian's Apologies.)
And Godly Families have still been differenced from the ungodly by open singing the Praises of God, when the other sing wanton and idle Songs. Good Christians will not (among Christians at least) be ashamed, that such Psalms of Praise be heard by their Neighbours into the Streets, when Players, or Ballad-singers are not ashamed▪ more openly [Page] to sing amorous, foolish, ungodly, or abusive Songs. Our Psalms in Metre were set forth by Authority, to be used both in Church and House, laying apart all ungodly Songs and Ballads, &c.
§ 3. Some stumble at the singing of David's Psalms, because there are many words not suited to their case. But, 1. May they not as well scruple reading or saying them in Prose? Singing them in Metre, is no more an owning of all we say, as our case, than saying or reading them is. And by that reason they must not say, the Songs of Moses, the Book of Job, Canticles, Lamentations, or the Gospel-Hymns, or Scripture-Prayers. 2. That may be recited as the common case of the Church, yea, or as a Narration of his case that wrote them, which is not spoken as of our selves. 3. And if this satisfie not, such may choose at home Psalms suitable to them, and in the Church be silent at the words which they dare not speak.
[Page] § 4. Some are stumbled that David's Psalms have so little about the Life to come, and speak with so great concernedness about Prosperity and Adversity here, and especially that he saith so much through almost all the Book against his Enemies, and the Oppression and Cruelties of wicked men, and his great danger of them, and sufferings by them, even cursing them and their Posterity.
Answ. As to this, it must be considered, 1. That it is most certain that not only David, but the Jews generally, except the Sadducees, believed the Immortality of the Soul, and the Rewards and Punishments of the other Life: And many passages in the Psalms prove it. And so do the Histories of Enoch and Elias, and Saul's seeking to dead Samuel, and the raising of divers dead men; and Herod thought that John was risen, and others that Christ was one of the old Prophets. All which had been impossible, had not the soul survived. He that ask'd Christ, what he should do to inherit eternal Life▪ spake but on the Principle of the Jews Faith.
[Page] 2. But the future state of souls being not near so fully revealed under the Law, as it was after by Christ, who brought life and immortality more to light by the Gospel; God saw it meet to give men under the Law more motives to Obedience and against Sin (both by his word and works) from outward Mercies and Punishments, than under the Gospel, which much more teacheth us the Doctrine of the Cross.
3. And David was a King, whose concerns therefore were publick, even the Churches and Kingdoms as well as his own. And all Christians must be greatly affected with publick Church concerns. And as he was a Type of Christ, his Enemies are cursed as Christ's Enemies; which yet he seemeth oft to do but Prophetically.
4. And it must be noted, that it is not their damnation that is his usual curse and wish, (though he foretel it of the impenitent) but their destruction on earth, for the Churches deliverance by the utter extirpation of them and their Posterity.
5. And though Christ teach us to love our enemies, and bless them that curse us, and pray for them that hate and persecute us, yet he forbids us not to desire deliverance from them, nor to hate their Diabolical [Page] Lying, Malignity and Cruelty, and Enmity to the Gospel, and to Obedience to God It's a great Duty to note the universal War in all Lands and Ages between the Serpent's and the Woman's seed, and to know that Brutishness first, and Cainism and Diabolism next, are the Serpent's Progency, as naturally prospering in corrupted graceless men, as Maggots in a Carkass. And they that live in an Age and Land where these prevail, and are in power, will have a sensible Commentary of David's Psalms: And in Prisons, and in Wars and Fields of Blood, and Torments, many have confessed, that now they understood the Psalms of David, which they never soundly understood before.
6. Lastly, Though David say not so much of the Life to come as we could wish, he saith very much of the way to it, and the necessary means. He knew that Heaven is ready for us, if we be but ready for it: And all that must be done for it by us is in this short hasty life: And as a Traveller doth not all the way talk and think so much of his Journeys end, as of all passages in his way, and yet doth all this for the end; so a good Christian that layeth out his care and labour in obeying God's Word, and avoiding sin, and doing all the good he can in the World, [Page] and this in faith and hope of Heavenly Felicity, doth better than be that neglecteth present means on pretence of only contemplating the end.
We are all in our Baptism listed in Christ's Army as Cross-bearers, against the Devil, World, and Flesh: And he that lamenteth not the successes of Satan, and the greatness of his Kingdom, the vastness of the Dominions of Heathens and Infidels, the fewness of Christians, the greater paucity of those that are Christians indeed, sincere and serious, that are more for Heaven than for Earth, and mortifie the Lusts of the Flesh by the Spirit, and how wofully Satan hath prevailed to make Hypocritical, Nominal Christians, more false, malignant, and bloodthirsty than many Turks and Heathens, and how lamentably in many Christian Nations he hath so far got Power and Ministry on his side, as to be the most effectual hinderers of the serious Practice of that Christian Religion which themselves profess. I say, he that is not sensible of this, is not a genuine Disciple of Christ, and a skilful Souldier in his Army. And he that is, will understand David's Psalms; but yet Christ will teach him, that it is by Faith and Patience that Christians must be more than [Page] Conquerours, while they are killed all the day long, and counted as sheep to the slaughter, while nothing can seperate them from the love of God.
§ 5. Quest. But are not the Psalms sufficiently by Translation and Metre, already fitted to the Churches use? What need any more help of yours?
Answ. I am not so vain as to expect that my Version should be of publick Church-use: Others have done well in several respects; I delight to read them, and love and honour all the Authors. I wrote for my own use, not intending any Publication, and that in my Restraint, when my soul's great Concerns made it my chief and necessary Employment: When it was my interest and daily work to speak to God. And I found the Psalms so fitted to my use, as if they had been purposely made for me. When I used not to sleep one minute is many Nights, through pain and disturbance, these Psalms were my recreation: And when Meditations of the same things still grow customary and dull, Psalms, especially of Praise, revived and exhilerated my Soul, both Night and Day. And we are bound while we we have time to do good to all men, and [Page] Grace as well as Nature is communicative: And Charity to Souls is more excellent than to Bodies. I have no hope of reaching the Seraphick strain of Mr. George Sandys, (especially on Job.) But he hath not fitted his Metres to the usual Tunes, so that to the Vulgar they are almost useless. Bishop King's are very good, but the unusual-way of making the Rythme of the next Verse meet, maketh it by disuse unpleasant to the most. Mr. White's, the Scots, and Mr. Row's his Second, are an excellent Translation of the Hebrew Text: But the ear desireth greater melody, than their strict Versions will allow. Mr. William Barton hath done excellently, of whom I have made much use: But his great labour for Rythmes hath made it (though more excellent to some, yet) less grave, and less taking to many others. Mr. Woodford's, and Sandy's, and Patrick's, and Davision's, and some others, that have taken a larger Paraphrastical liberty than I have done, are much more pleasant, and useful to many. But when I perused all these and others for my own daily devotion and delight, I found none of them that wholly answered my expectations. I could not rest in the unpleasant harshness of the strictest Versions; seeing Psalms lose their ends that lose [Page] their affecting pleasure. I durst not venture on the Paraphrastical great liberty of others; I durst make Hymns of my own, or explain the Apocryphal; but I feared adding to God's Word, and making my own to-pass for God's. Yet I scrupled not giving the sence of the Hebrew Text more fully than our strict Translation hath done, by the addition of Adjectives and Adverbs; because oft-times a Hebrew word doth signifie more than one Greek, Latin, or English word can open, without such an Explicatory Adjective or Adverb. So that my labour hath been both to avoid the harshness and unpleasantness of strict Versions, and the boldness of copious Paraphrases. And as I did it for my own use▪ under my constant dying pains, and solitude, so I leave it for the secret or Family-use of those with whose Condition and spirits it best suiteth, without disparaging the more excellent Labours of any others. That is best for some (in private) that is not so for others.
§ 6. I have in the end shewed why I have done that which no man ever did before me, to fit the same Psalms to various Tunes and Measures, longer and shorter, specially to gratifie them by variety, that are used to be dull'd [Page] with Customariness in the same; and to give them Expository Notes, who use but Obscure Abbreviation and Conciseness in words. And I hope the Printer will make so visible a difference in the Characters, that the additional words shall stumble none.
§ 7. I have added the Apocryphal Hymns, 1. For their Excellency and Usefulness. 2. To confute them that think that no forms of Worship but those found in Scripture may be used, or imposed. 3. To confute the Casuists, that tell the World that we are against all such Liturgick Forms.
Those that published the Old Church-Psalms, added many useful Hymns, that are still printed with the Psalms in Metre. And doubtless Paul meaneth not only David's Psalms, when he bids men sing with grace in their hearts, Psalms, and Hymns, and Spiritual Songs: Yea, it is past doubt, that Hymns more suitable to Gospel-times, may and ought to be now used: And if used, they must be premeditated; how else▪ shall Congregations sing them? And if premeditated, they must be some way imposed; How else shall the Congregations all joyn in the same? I plead not for Imposing by cruel Penalties, nor laying the Churches [Page] Love and Communion on a Tune or Metre. There are three sorts of Imposing such Liturgick Forms; of Psalms, Praise, or Prayer. 1. One is, when the Pastor is left free to his own discretion, but yet his words of Prayer or Praise are a Form to the Congregation, which he imposeth on them by the Authority of his Office, obliging them to concur. For if every one speak there his own words, it will be liker a Bedlam than a Church. 2. A Second way of Imposing, is, when the United Churches of a Nation, for Edification and amiableness of Concord, agree all on one Translation, Version, Metre, or form of Words: Which is useful, First, when Heresies are abroad to keep them out of the publick Worship. And Secondly, that people may know before-hand what the Worship of the Church is in which they are to joyn, and may not say, We know not what Worship you will offer to God, till the Minister have spoken, and the words be past; And so there may be as many sorts of Worship as there are speakers. And Thirdly, Fore-knowledge may make amiable Concord easie to them. And no doubt such an Agreement of Churches is good and amiable.
[Page] 3. And the Third way of Imposing is by the Laws of Christian Magistrates. And who can say that they may not Command that amiable Concord, which the Churches might of themselves agree in, should the Magistrate leave them to their choice. I do not say, that Rulers should hang, burn, or ruine all persons that by weakness are against a commanded Version, Metre, or Tune, or Form. But good Christians should abhor all such vain scruples, and self-conceits, and affected singularity and disobedience, as are against the sweet Concord of the Church.
§ 8. It is a doleful case that Satan by subtilty hath so far prevailed with many honest Christians, as to place their Religion in Negative Superstition, that they may avoid Positive Superstition. Touch not, tast not, handle not, kneel not, stand not up, bow not, use not those Forms which the common Congregations use, &c. And many by this are tempted to think that they are holyer than others, because they avoid by erroneous singularity the lawful words and actions of others. And they think men Prophane and Carnal, that are not as superstitiously singular as they: Not comparing the Men, but the Cause, I think it much less blameable to say with the [Page] Pharisee, God, I thank thee that I am not as other men, Extortioners, Unjust, Adulterers, or even as this Publican: Than to say, God, I thank thee that I am not as other Christians, that pray in a prescribed Form, or use Responses, or Communicate in the Parish-Churches, or kneel at the Lord's Table, or stand up at the Creed or Gospel, &c. The difference between these two cases is very notable. The first sort are proud of that which is good. The second take conceited erroneous Singularity for a mark of Piety. Not that we should commit the least sin for complyance with any, but as Augustine resolved in Lawful Customs to do as the Church doth where he comes, so should all the lovers of Peace and Concord. But (as the late Lord Chief Justice, Sir Matthew Hale▪ in his Judgment of Religion and its corruptions (who was no Schismatick, and whose M.S. I keep) saith) The Christian Religion is a plain and holy thing, fit for the Salvation and the Concord of all that sincerely own it: But mens Additions have proved the Corrupters and Dividers: And while one sort make a Religion of their own Inventions, and think that it is no good Church-Government that maketh not some new Religion, [Page] fitter for mens Consciences: And another sort thinketh that it is sin to do any thing that is not in Scripture, which men command us; and so all Sects are turned superstitious, and make Duties and Sins which God never made: Instead of God's Religion, which is plain, saving, and uniting, the World is torn by mens Dividing Engines, supposed by ignorance to be the means to heal it; even by the Positive Superstition of one Party, and the Negative Superstition of the other. The sense of their Error that refuse David's Psalms, and separate from all Churches that have any Imposed Forms of Liturgie, hath occasioned this digression.
I confess my Metre, and Tunes, and Apocryphal Hymns are not in words found in the Scriptures, nor are the words of my ordinary Preaching and Prayers there. But they are commanded by the general Precepts of the Scripture: Let all be done to Edification, and Exhort one another in Psalms, and Hymns, and Spiritual Songs, singing with grace in your hearts to the Lord, Col. 3.16. What sweeter foretaste of the Heavenly Everlasting Praises? There is no Exercise that I had rather live and dye in, than singing Praises to our Redeemer and Jehovah, while I might in the Holy Assemblies, [Page] and now when I may not, as Paul and Silas in my Bonds, and my dying pains, which are far heavier than my Bonds. Lord Jesus receive my Praise and Supplications first, and lastly, my departing Soul. Amen.
Mr. Baxter's PARAPHRASE ON THE PSALMS.
PSALM I.
PSALM II.
PSALM III.
PSALM IV.
PSALM V.
PSALM VI.
PSALM VII.
PSALM VIII.
PSALM IX.
PSALM X.
PSALM XI.
PSALM XII.
PSALM XIII.
PSALM XIV.
PSALM XV.
PSALM XVI.
PSALM XVII.
PSALM XVIII.
PSALM XIX.
PSALM XX.
PSALM XXI.
PSALM XXII.
PSALM XXIII.
The same by Mr. George Herbert.
PSALM XXIV.
PSALM XXV.
PSALM XXVI.
PSALM XXVII.
PSALM XXVIII.
PSALM XXIX.
PSALM XXX.
The Old Metre lengthened.
PSALM XXXI.
PSALM XXXII.
PSALM XXXIII.
PSALM XXXIV.
PSALM XXXV.
PSALM XXXVI.
PSALM XXXVII.
PSALM XXXVIII.
PSALM XXXIX.
PSALM XL.
PSALM XLI.
PSALM XLII.
PSALM XLIII.
PSALM XLIV.
PSALM XLV.
PSALM XLVI.
PSALM XLVII.
PSALM XLVIII.
PSALM XLIX.
PSALM L.
PSALM LI.
PSALM LII.
PSALM LIII.
PSALM LIV.
PSALM LV.
PSALM LVI.
PSALM LVII.
PSALM LVIII.
PSALM LIX.
PSALM LX.
PSALM LXI.
PSALM LXII.
PSALM LXIII.
PSALM LXIV.
PSALM LXV.
PSALM LXVI.
PSALM LXVII. The old Metre, Corrected
The same by the Scots.
PSALM LXVIII.
PSALM LXIX.
PSALM LXX.
PSALM LXXI.
PSALM LXXII.
PSALM LXXIII.
PSALM LXXIV.
PSALM LXXV.
PSALM LXXVI.
PSALM LXXVII.
PSALM LXXVIII.
PSALM LXXIX.
PSALM LXXX.
PSALM LXXXI.
PSALM LXXXII.
PSALM LXXXIII.
PSALM LXXXIV.
PSALM LXXXV.
PSALM LXXXVI.
PSALM LXXXVII.
PSALM LXXXVIII.
PSALM LXXXIX.
PSALM XC.
PSALM XCI.
PSALM XCII. A Psalm or Song for the Sabbath-day.
PSALM XCIII.
PSALM XCIV.
PSALM XCV.
PSALM XCVI.
PSALM XCVII.
PSALM XCVIII.
PSALM XCIX.
PSALM C.
The Old Metre.
PSALM CI.
PSALM CII. A Prayer of the afflicted when he is overwhelmed, And poureth out his complaint before the Lord.
PSALM CIII.
PSALM CIV.
PSALM CV.
PSALM CVI.
PSALM CVII.
PSALM CVIII.
PSALM CIX.
PSALM CX.
PSALM CXI.
PSALM CXII.
PSALM CXIII.
PSALM CXIV.
PSALM CXV.
PSALM CXVI.
PSALM CXVII.
PSALM CXVIII.
PSALM CXIX.
ALEPH 1.
BETH. 2.
GIMEL. 3.
DALETH. 4.
HE. 5.
VAU. 6.
ZAIN 7.
CHETH. 8.
TETH 9.
JOD 10.
CAPH 11.
LAMED 12.
MEM 13.
NUN 14.
SAMECH 15.
AIN 16.
PE 17.
TZADDI 18.
KOPH 19.
RESH 20.
SCHIN. 21.
TAU 22.
PSALM CXX.
PSALM CXXI.
PSALM CXXII.
PSALM CXXIII.
PSALM CXXIV.
PSALM CXXV.
PSALM CXXVI.
PSALM CXXVII.
PSALM CXXVIII.
PSALM CXXIX.
PSALM CXXX.
PSALM CXXXI.
PSALM CXXXII.
PSALM CXXXIII.
PSALM CXXXIV.
PSALM CXXXV.
PSALM CXXXVI. The Scots Version.
The same
PSALM CXXXVII.
PSALM CXXXVIII.
PSALM CXXXIX.
PSALM CXL.
PSALM CXLI.
PSALM CXLII.
PSALM CXLIII.
PSALM CXLIV.
PSALM CXLV.
PSALM CXLVI.
PSALM CXLVII.
PSALM CXLVIII.
PSALM CXLIX.
PSALM CL.
Chap. 3. Lamentations,
The Second Part.
The Third Part.
The Fourth Part.
Gospel-Hymns.
Zachary's Song, Luke 1.68.
Mary's Song, Luke 1.46.
Simeon's Song, Luke 2.29.
The Angels Doxologie, Luke 2.14.
The Hymn, called the Benedicte of Shadrach, Meshach, and Abednego, Paraphrased. Christian Philosophy.
The Hymn of St. Ambrose, called Te Deum, &c.
The Doxologie.
Directions for the Ʋse and Tuning of the Psalms, &c.
I. THese Psalms are set to the commonest Measures and Tunes of the Old Metre of the Psalms. Psal. 84.117.119. Te Deum.
II. To The Tune of the Old 100 Psalm, or the Old 51, are 1.18.78.89.100.106.107.109.114.135.150.57.69.88.
Note, That the Tune of the Old 51st. best agreeeth with the sadder sort of Psalms; and the Tune of the Old 100. with the laudatory Psalms.
III. To the Tune of the Old 25, are set Psal. 3.15.20, 21, 22.24, 25.28.43.50.56.59.61.65.67.70.83.85, 86, 87.100.110.123.136.141.
IV. To the Tune of the Old 148, are set these laudatory Psalms, 47.98.136.146.148, 149. and the Benedicite, &c.
V. All the rest are set to the longer and shorter Measures and Tunes indifferently: That is, If you leave out the words written in a different Character, they are fitted to any of the commonest shorter Tunes (which are very many:) But if you take in the words of different Character, they are fitted to the longer Tunes, of the Old 51st. or 100th. As for instance, Psalm 2.
[Page 275]But if you leave out the words of a different Character in Crotchets thus [] then you may use any of the Common Tunes. As for Instance of the same Psalm.
The reason why I so-ordered them, is, 1. Because Nature, weary of the same, is recreated with variety of Tunes: And some are more for one, and some for another. 2. Because when brevity causeth obscurity, the additional words are seen by them that use the Books, as explicatory of the rest, when they be not spoken: And the great difference of the Letters makes it no stop to the Readers. Though this was never done by any other that I know of, and though it sometime make the Verse more rough, I hope the benefit will compensate all this.
Note, That some few select Psalms, most fitted to mens ordinary state, Humbling, Deprecatory, Supplicatory, or Gratulatory and Laudatory, should by most be learnt without Book, to be ready night and day, as various Occasions make them useful.
And times of Calamity, Danger, Oppression, and Persecution, will render men capable of a sensible understanding of the greatest part of the Psalms, otherwise hardly understood; which aggravate the furious Rage, Malignity, Violence, Bloodiness, and Diabolical Nature, Designs, and Attempts of the wicked enemies of Truth, Piety, and Holy Peace▪ and teach us to fly to God only for help from these wicked and unreasonable men.
And it will thereby confute our offence at David's so much aggravating his and the Churches Enemies wickedness and bloody cruelty; If we consider that [Page 276] it is not their eternal damnation that he prayeth for, but publick Justice by God, the universal Soveraign, who hath made Justice a necessary part of Government, Divine and Humane, and the ordinary means of repressing Wickedness, encouraging Obedience, and protecting and delivering the Church and State.