earth; he breaketh the bow, and cutteth the spear in sunder, he burneth the chariot in the fire.] It is he that hath given us this peace which we now enjoy, by disabling all the people of Canaan and the neighbouring nations, to make any wars upon us; he hath broken their bows, and cut their spears in pieces, and cast their chariots, wherein they trusted, into the fire, 2 Sam. vii. 4.

Ver. 10. Be still, and know that I am God: I will be exalted among the heathen, I will be exalted in the earth.] Shewing them as plainly by these glo, rious victories, how vain it is to oppose him, as if he had called unto them by a voice from heaven, saying, Lay down your arms, and no longer molest my people; know that I am the supreme Governor of all the world, who have defeated all your designs, and destroyed your forces: And my power is not confined to one country, but shall be magnified every where, as well as here, by confounding all those that will not desist from their hostile opposition to my will and pleasure.

Ver. 11. The LORD of hosts is with us, the God of Jacob is our refuge. Selah.] This is our comfort and support; in this we continue still to glory, and say, as we did before, We will not fear the most potent enemies, since the Lord, who commands all the host of heaven and earth, is on our side: he preserved our forefather Jacob in all his distresses, and made a gracious covenant with him, to be the God of his posterity; in him we are safe, as in an impregnable fortress, where no danger can approach us.

PSALM XLVII.

To the chief musician. A Psalm for the sons of Korah.

THE ARGUMENT.-This psalm is thought by some to have been composed by David, (though his name be not in the title), when he translated the ark (which was the token of the divine presence with them) either from Kirjath-jearim, with the most solemn pomp, and all sorts of music, 2 Sam. vi. 5. or from the house of Obed-Edom unto Mount Sion, ver. 14. 15. Others think it was composed by some of the sons of Korah, when the ark was again translated by Solomon, with the like rejoi cing, (2 Chron. v. 2. 12. 13.), from Mount Sion to the house which he had built for it upon the neighbouring mountain. And there may be a third conjecture allowed, that it was made after some great victory which God had given them over their enemies; and sung as they followed the ark back to its dwelling-place, from whence it had been car ried before them to the battle. There is no doubt but one or other of these triumphs gave occasion to it and the ark being a figure of Christ, as that mountain was of the heavens, the translation or carrying back of the ark thither, may be looked upon as a figure of Christ's ascension (after he had dwelt here a while in a meaner place, and conquered death) unto the high and holy place,

where he is now at God's right hand in the heavens. And with relation to this alone, the ancient fathers expound the psalm; which may easily be applied, in the mystical sense, unto that business.

Ver. 1. Clap your hands, all ye people; shout unto God with the voice of triumph.] O be joyful, all ye people, who are now assembled at this festival; let your hearts overflow with joy, and express how exceeding glad they are, by clapping your hands, and lifting up your voices, and shouting after a triumphant manner, in honour of the great God, who dwells among us.

Ver. 2. For the LORD most high is terrible'; he is a great King over all the earth.] For his majesty is most sublime, his dominion absolute, his power dreadful; being the sovereign Lord of the whole world, the King of kings, and the Lord of lords.

Ver. 3. He shall subdue the people under us, and the nations under our feet.] By whom the people of these countries, though warlike and strong, were anciently subdued; and other nations since have been made our subjects.

Ver. 4. He shall chuse our inheritance for us, the excellency of Jacob, whom he loved. Selab.] He who is the supreme disposer of all things, hath of his mere good-will chosen this good land to be our inheritance, and therein chosen a place for his own dwelling; which is an honour wherein we excel all other people, and a most singular token of his love towards

us.

Ver. 5. God is gone up with a shout, the LORD with the sound of a trumpet.] God is gone up, by the special token of his presence, into that holy place, with shouts of joy and praise: the Lord is gone up in a triumphant pomp, with the sound of the trumpet, and all other instruments of music, 2 Sam. vi. 5. 15.

Ver. 6. Sing praises to God, sing praises; sing praises unto our King, sing praises.] Let us never cease to sing his praises, who hath chosen us to be his people; let it be our constant employment to praise our King, who hath subdued the nations to us: O sing praises to him, sing praises to him: it cannot be too often repeated, that he alone is to be praised.

Ver. 7. For God is the King of all the earth, sing ye praises with understanding.] For our King is the sovereign of all the nations upon earth; sing ye praises, therefore, skilfully to his most excellent majesty: It is your wisdom to praise him in the best manner you are able, who alone is wise enough to govern all the world.

Ver. 8. God reigneth over the heathen: Ged sitteth upon the throne of his holiness.] He hath made those heathens, who dwelt in Sion, to feel his power, and submit themselves unto him, (2 Sam. v. 7.). And there he hath seated himself upon the ark of his presence, as on his holy throne:

Ver. 9. The princes of the people are gathered together, even the people of the God of Abraham: for the shields of the earth belong unto God; he is greatly exalted.] Before which the heads of the tribes, with all the people that worship him, who promised to give this

country unto Abraham, are assembled together at their solemn feasts, without any fear of invasion from their foreign neighbours: for God (when, to attend his service, they have left their own houses unguarded) hath undertaken their protection, (Exod. xxxiv. 23. 25.); and he is infinitely superior to all other gods, which pretend to be the defenders of the earth.

PSALM XLVIII.

A Song and Psalm, for the sons of Korah. THE ARGUMENT.-This psalm seems to have been composed after the repulse of some army which invaded them, and intended to have destroyed Jerusalem. If all things else would agree, it might not unfitly be applied to the defeating of Senna cherib the king of Assyria's army, which actually begirt that city; but by a sudden pestilence, which in one night killed a vast number, was forced to quit the siege, and retreat with shame, 2 Kings, xviii. 19. But the fourth verse of this psalm speaks of a combination of kings, who had joined their forces together upon this design: which makes it most applicable, in my judgement, to that history in 2 Chron. xx. where we read (ver. 1. 2. 10.) that Moab, and Ammon, and they of Mount Seir, came against Jehosaphat, with an intention, I suppose, to fall upon Jerusalem. And though Jehosaphat went out to oppose them, yet he acknow. ledges, (ver. 12.), their multitude was so great, that he had no power to resist them: but they might do what they pleased with him. For he knew not which way to turn himself, but only depended upon God; who in a marvellous manner dispersed them, as he told Jehosaphat he would do, without their striking one stroke against them. For which gracious message, sent him by a prophet, ver. 14. the Levites, and among others those descended from Korah, immediately praised the Lord beforehand, ver. 19. and after the victory gave solemn thanks, before they left the field, in the Valley of Blessing, ver. 26. And then returned to Jerusalem with psalters, and harps, and trumpets, unto the house of the Lord, ver. 28. At which time, it is probable, this psalm was sung, and called a Song and Pslam; that is, a psalm of triumph, or of great joy; composed perhaps by some of the sons of Korah. But of a Song and Psalm, see Psal. lxvii.

Ver. 1. GREAT is the LORD, and greatly to be praised in the city of our God, in the mountain of his holiness.] Great is the majesty and the power of the Lord; who is therefore to be celebrated with the highest praises: and nowhere so much as his own city, by the inhabitants of Jerusalem, in that mountain which he hath long ago set apart for the place of his worship; and hath now so marvellously defended.

Ver. 2. Beautiful for situation, the joy of the whole earth, is Mount Zion; on the sides of the north, the city

of the great king.] And a beautiful place it is which he hath chosen for his habitation, the very situation of Mount Sion being most delightful, the pleasantest in all the country: for it lies on the north side of Jerusalem, the city of the great King, the Lord of heaven and earth';

Ver. 3. God is known in her palaces for a refuge.] Who is the principal glory of that place, as that is of the country for Mount Sion is not so beautiful for its situation, as for his divine presence in that magnificent palace, which is built for him there; and makes that city an impregnable fortress.

Ver. 4. For, l, the kings were assembled, they passed by together.] For, behold a fresh instance of it; the kings of several neighbouring countries entered into confederacy to cast us out of out possession, (2 Chron. xx, 11.); and made a great progress in their design; marching together from beyond the Dead Sea, (ver. 2.), till they came nigh to Jerusalem, (ver. 16. 20. 24.

Ver. 5. They saw it, and so they marvelled, they were troubled, and hasted arvay.] But then, they only had a sight of it, and that was all for a sudden amazement seized on them, and such a pannic fear, that they fell into confusion; and, taking one another for enemies, were destroyed by the ambush, which one nation laid for the other, (2 Chron. xx. 22.).

Ver. 6. Fear took hold upon them there, and pain, as of a woman in travail.] There was nothing but terror and trembling to be seen throughout all the host; which surprised them so suddenly, and cast them into so great anguish, that it may be compared to the hasty and violent pangs of a travailing woman;

Ver. 7. Thou breakest the ships of Tarshish with an east wind.] Or to the consternation and confusion which the mariners are in, when a fleet of ships richly laden from Tarshish is broken in pieces by the furious blasts of the east wind, one against another *. * As a fleet of Jehosaphat's was shortly after, (2 Chron. XX. 37.).

Ver. 8. As we have heard, so have we seen, in the city of the LORD of hosts, in the city of our God: God will establish it for ever. Selah.] We have heard of such things heretofore; which our fathers have reported to us; but now our eyes see the wonderful works of God; who told us by his prophet, that he would save us from this great army which invaded us, (2 Chron. xx. 14. 15. &c.). And we have seen his word verified in this city; from whence God, whose city it is, and who is the Lord of all the host of heaven and earth, sent invisible powers to terrify

and disperse them, ver. 22.), and will, we hope, defend and protect it from being subverted by the assaults of our enemies in future ages.

Ver. 9. We have thought of thy loving-kindness, O God, in the midst of thy temple.] O God, we had no confidence in our fortifications, or in our army; but we assembled ourselves together in thy temple, to ask help of thee, (2 Chron. xx. 3. 4. 5.), and, meditating on thy wonted mercy to those that seek thee, we quietly expected what thy loving-kindness would do for us.

Ver. 10. According to thy name, O God, so is thy praise unto the ends of the earth; thy right hand is full of righteousness.] And as thou art called, O God, by the name of the Lord of hosts, so thou hast demonstrated thyself, in the glorious victory thou hast given us, (2 Chron. xx. 15.), for which not we alone praise thee, but the most distant people, who hear the fame of it, shall acknowledge and magnify thy power, (ver. 29.), which thou hast abundantly declared in the just destruction of our enemies, and the gracious protection of us thy faithful servants.

Ver. 11. Let Mount Zion rejoice, let the daughters of Judah be glad, because of thy judgements.] Let the inhabitants of Jerusalem, then, which is the mother city, give an example of joy and thankfulness to all the rest of the cities and towns of Judah; and let them unanimously join together with the greatest gladness, to express how sensible they are of thy power and goodness, in this worderful deliverance.

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Ver. 12. Walk about Zion, and go round about her tell the towers thereof.] Make a solemn procession, and go round about the city, blessing and praising God with thankful hearts; who hath preserved you from being begirt by the enemy: tell all the towers as you go along, and see if there be so much as one wanting, or the least hurt done to any of them.

Ver. 13. Mark ye well her bulwarks, consider her palaces; that ye may tell it to the generation following.] Observe the out-works, and attentively consider them; take a distinct survey of all the sumptuous buildings also; and mark how entire they are, and untouched by the enemies batteries, that you may keep a record of it, and preserve the memory of so great a wonder, for the benefit of succeeding generations.

Ver. 14. For this God is our God for ever and ever; be will be our guide, even unto death.] For this is the God who alone can protect us, and will be our defender, if we depend upon him, for ever and ever: he will not content himself with having preserved us once; but be our conductor, and exercise a most tender providence over us, as a shepherd doth over his sheep, all the days of our life.

PSALM XLIX.

To the chief musician. A 'Psalm for the sons of Korah. THE ARGUMENT. The author of this psalm is not known; nor can we find whether there was any particular occasion of it. But whosoever composed it, (whether some of the sons of Korah, or any other), it is likely that he had in his eye the un reasonable thirst of mankind after riches, and their insolence and haughtiness when they have acquired them; which, it is possible, was a great discouragement to some pious but poor people in those times. And therefore, after the example of David, (Psal. xxxvii. xxxix.), he indited this psalm, to check that vanity, by setting death before their eyes; the serious meditation of which, he knew, would both pull down the plumes of the proud and scornful, and preserve those upon whom they

trampled, from being dejected at their prosperous impiety

Ver. 1 HEAR this, all ye people; give ear, alt ye inhabitants of the world.] Listen to me, all ye people in what part of the world soever you dwell; for that which I am going to deliver is of such common concernment, that it belongs to all countries, as much as any one upon the face of the earth.

Ver. 2. Both low and high, rich and poor together.] Whether you be men of obscure birth, and meaner rank, or persons nobly descended, and in great authority; whether you abound in wealth or are of a poor estate, you are all alike concerned to attend to my instruction.

Ver. 3. My mouth shall speak of wisdom; and the meditation of my heart shall be of understanding.] Which is neither about trivial things, nor slightly considered, but about the most weighty matters, which my mind hath deeply pondered: I will enrich your souls with wisdom, which is better than all the worldly wealth you covet; and teach you how to direct all your actions aright unto that scope at which you aim of being happy.

Ver. 4. I will incline mine ear to a parable; I will open my dark saying upon the harp.] It is not vulgar instruction, but most excellent advice, which I have to give you; more to be desired than the skill of resolving the darkest riddles to which I myself will diligently attend, while it is sung, as I play upon my harp.

Ver. 5. Wherefore should I fear in the days of evil, when the iniquity of my heels shall compass me about?] I intend not to neglect the counsel I give to others; and therefore shall ask myself the question I mean to answer: What cause is there that I should be trou bled with fears and cares, and anxiety of mind, in calamitous times, when the iniquity of those that endeavour to supplant me, hath surrounded me on all sides, and left me no way to escape them?

Ver. 6. They that trust in their wealth, and boast shemselves in the multitude of their riches:] They are confident their strength and power is such, that none can resist them; and the high conceit they have of their vast treasures make them so proud, that they in sult over others, and brag what they can do to ruin them.

Ver. 7. None of them can by any means redeem his brother, nor give to God a ransom for him:] Alas! poor men, their weakness is apparent; there is not a man among them, that by all the power he hath can find a means to save the dearest friend alive, when God calls for him he alone can dispose of men's lives; and the richest of them hath not wealth enough to purchase a reprieve, when he pronounces the sentence of death upon them.

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Ver. 8. (For the redemption of their soul is precious, and it ceaseth for ever ;)] That is a business too diffi cult and costly for him to redeem the life of a man ; or to respite for a time his departure, whose soul is leaving his body: he must let that alone; for as long as the world lasts, it will be a vain endeavour.

Ver. 9. That he should still live for ever, and not see corruption.] Let him attempt it, if he please, upon himself: can he prolong his own life, from time to time, so that it shall be perpetuated and never dissolved?

Ver. 10. For he seeth that wise men die, likewise the fool and brutish person perish, and leave their wealth to others.] No such matter; the wisdom I speak of (ver. 3.) promises no exemption to the best of men, but they must die as well as others: and therefore, those wicked sots, whose life differs little from that of beasts, may justly expect not merely to die, but to be destroyed and cut off like the beasts that perish. And then, what becomes of all their wealth, which they are forced to leave to others, perhaps to stran gers?

Ver. 11. Their inward thought is, that their houses shall continue for ever, and their dwelling-places to all generations; they call their lands after their own names.] They imagined indeed, and secretly pleased them selves in this fancy, that when they could stay no. longer in the world, their goodly houses, which they had built, should stand for ever, and the places of their abode continue in their family from age to age: though they could not be immortal themselves, yet they hoped their names, which they imposed upon their lands, should never die.

Ver. 12. Nevertheless, man being in honour, abideth not: he is like the beasts that perish.] But, alas! the thoughts of man are vain: for whatsoever esteem or reputation one of these worldlings gets here, it lasts not at all, but dies together with him; he is in this also like to his fellow-beasts, whom, when they are dead, nobody remembers.

Ver. 13. This their way is their folly; yet their posterity approve their sayings. Selah.] Thus their life concludes, as it was spent, in folly; (for they have no security that the names they impose on their lands shall last; or if they do, that men shall think of them; or if they should, what are they the better for it?); and yet so close doth this folly stick to mankind, that they that succeed in their possessions make no benefit of this observation, but are as very fools as themselves, and tread in the steps of those that went before them.

Ver. 14. Like sheep they are laid in the grave; death shall feed on them; and the upright shall have dominion over them in the morning; and their beauty shall consume in the grave from their dwelling.] They go in droves to their graves, when death seizes on them; thither it drives them in the close of their days, just as the shepherd doth his sheep to the fold in the evening And then the just, over whom they insulted, shall quickly trample upon, and triumph over them, (as they shall do much more when they awake out of the dust at the resurrection): All their power and splendour wherein they formerly appeared, though it seem as firm as a rock, shall moulder away; for the grave is its utmost bound, beyond which it cannot go.

Ver. 15. But God will redeem my soul from the power of the grave; for he shall receive me. Selab.] And doubtless God will rescue me from that imminent dan

ger wherein I am, (ver. 5.), of being destroyed, and not let me descend into the grave, but live to have do❤ minion over them; for he hath graciously received me into his favour; (so that if I die, I shall still have this comfort remaining, that he will one day raise me out of my grave again.).

Ver. 16. Be not thou afraid when one is made rich, when the glory of his house is increased.] Be not thou, then, troubled, nor dismayed, (no more than I, ver. 5.), whosoever thou art that hearest or readest this, when thou seest a worldly man grow very rich, and great honours heaped on his family, which enables and emboldens him perhaps to use the meaner sort contemptuously:

Ver. 17. For when he dieth, he shall carry nothing aways his glory shall not descend after him.] For he can by no means, as I told thee, purchase the privi. lege of living one moment longer than God pleases; and when he dies, he is no greater than other men; for he can carry none of his wealth along with him; nor shall he that was so terrible here, be at all regarded in the other world.

Ver. 18. Though while he lived, be blessed his soul, (and men will praise thee when thou dost well to thyself).] For all his happiness ends with this life (why shouldst thou then be troubled at his prosperity?) which he spends in luxury and riot, pride and vanity, applauding himself in his riches and in his pleasures, and having a company of flatterers about him, who will com mend thee too, if thou wilt imitate him in indulging thine own appetite, and denying nothing to thyself and companions, but doing no good to any body else.

Ver. 19. He shall go to the generation of bis fathers; they shall never see light.] And he arrives (perhaps) at the age of his forefathers, whose steps he follows; but after that, shall all be alike miserable, and never more partake of the least joy or consolation.

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Ver. 20. Man that is in honour, and under standeth not, like the beasts that perish.] So true it is which was said before, (and so little cause there is to envy such men's greatness), that a man raised to great dignity in this world, and never considers how short his honour is, (ver. 15.), behaves himself like a brute while he lives; and, thinking of no such thing, is cut off like a brute, whom nobody regards when he is dead.

PSALM L.

A Psalm of Asaph.

THE ARGUMENT.-The author of this psalm, the title tells us, (as we translate it), was Asaph, who composed several songs as well as David, for the use of the tabernacle, as we read in 2 Chron. xxix. 30. But whether he was Asaph the Levite, who lived in the same age with David, or some other prophet in after times, cannot be certainly resolved. It seems to me that it was not the former; because he is never, that I remember, called Asaph the seer, as the other is; whose psalms Hezekiah caused to be sung together with those of