by that all many more receive hurt then good by his his prescripts To be an Emperick about the maladies that affect the soule and endanger the eternall salvation thereof is insufferable Do therefore good do it as David did According to the integrity of thine heart by the skilfulnesse of thine hands For which end pray for wisdome of him that is wisdome it self that so thou maist be perfect as he is perfect Hitherto of the Prophets protestation for his inward disposition §. 58. Of the meaning and parts of the ninth Verse PSAL. CXVI IX I will walke before the Lord in the land of the living THe Prophets protestation for his outward conversation is here generally propounded This phrase I will walke is taken diversly Some take it for an expression of his confidence in the continuance of Gods favour towards him that God who had freed him out of the jaws of death would now continue him in the land of the living there to remaine and abide before the Lord. Ancient English Translators enclining to this sense thus interpret it I shall walke in relation to the divine providence whereby he should be preserved yet longer to live on earth so as according to this acception to walke before the Lord is to live to advance the glory of God A pious interpretation this is But this phrase of walking before the Lord is in Scripture most frequently used to set out a duty on mans part rather then a kindnesse on Gods part for God requireth it of Abraham as a duty and commendeth David for it as for a duty performed by him To this acception do the Kings Translators incline and translate it as a promise made on the Prophets part to God thus I will walke By this manner of expressing his purpose under a solemne promise he bindeth himselfe to performe the duty promised This word walke importeth a motion and a proceeding on in that motion step by step from place to place Metaphorically it is taken for a practice of good or evill The words joyned with it will shew what kind of practice it importeth To walk in the way of the wicked is to practice evill To walke after other Gods is to practice Idolatry But to walk in the law of the Lord is to practice what that law requireth To walke in righteousnesse is to practise and deale righteously The verb in the Hebrew is of the seventh conjugation which implieth a reciprocation or reiteration of an action Some learned and judicious Expositors to expresse the emphasis of the Conjugation thus translate it I will continually walke These words before the LORD word for word at the face or in the presence of the Lord do determine the kind of walking which he intendeth namely such an one as he would not be afraid or ashamed that the Lord should see but such a walking as the Lord should well like and approve In other places to this kind of walking these phrases are added with God after the Lord worthy of the Lord all which in effect import one and the same thing He that walks with God so carieth himselfe as knowing God is by him He that walks after the Lord behaveth himselfe a◠a servant following his master and is ever at hand to doe what his master requireth He that walks worthy of the Lord so demeaneth himselfe as becommeth a servant of the Lord so as the Lord may be honoured by him He that walketh before the Lord doth all things as in the sight of the Lord whom he knoweth to be every where present to see in the darke as well as in the light and to be a searcher of the heart and thereby he is moved in all places open and secret at all times day and night in deed in word in thought to have such respect to God as to doe nothing but that he which seeth it may approve it nor to make shew of more then he intendeth but to doe the good which he doth sincerely heartily as to the Lord. The Apostle that was guided by the same spirit that he which penned Henoks history was having relation to that history saith Before his translation he had this testimony that he pleased God What Moses stileth walking with God the Apostle expoundeth pleasing God The intent therefore of the Psalmist here is to endeavour to please God That this intention of his may not seeme to be put off till it be too late and he in the grave where none can walke where no worke can be done he addeth the place where he would so walke In the land of the living On earth there be diverse divisions for habitation and therefore he expresseth the word in the plurall number thus in the regions implying that in what place soever he should be he would walke before the Lord. The living are here opposed to the dead so as the land of the living is a description of the place and time where and while men live in this world In this sense is this phrase frequently used in the Old Testament In another Psalme this time of life is stiled the light of the living in opposition to death which is thus described A land of darknesse as darknesse it selfe Thus this verse setteth out The duty of him that is delivered from a deadly danger Concerning which here is expressed 1 The Matter I will walke 2 The Manner Before the Lord 3 The Place and Time In the land of the living This Promise of walking being inferred upon his former profession of his affection towards God and resolution to rest on him sheweth that I. Mans inward affection to God must be manifested by his outward conversation The Metaphor of walking which is a going on and proceeding forward and the conjugation wherein the word is used which noteth a reiteration giveth us to understand that II. Saints must proceed in their approved practice The rule that he prescribeth to himselfe for his walking which is this Before the Lord teacheth that III. Eye must be had to God in every action The description of the Place in this phrase The land of the living declareth that IIII. This world is a place and time of life The end of describing this Place and Time thus which is to set out the proper place and seasonable time of walking before God importeth that V. While men live they must endeavour to please God The manner of expressing this duty under a solemne promise thus I will walke implieth that VI. Saints must bind themselves to duty The inference of this verse wherein his duty is declared upon the former wherein Gods kindnesse is manifested demonstrateth that VII Manifestation of Gods good pleasure to man must make man carefull to please God §. 59. Of practising duty I. MAns inward affection to God must be manifested by his outward conversation It is usuall with the Holy Ghost to
there is just occasion Ioel 1. 13. and hath commended it in such as have rightly done it 2 Chro. 34. 27. yea and hath expresly recorded the passion of him that is the wisdome of God Mar. 3. 5. and taxed the contrary in obdurate persons Isa 22. 12 13. it cannot but seeme a more then Heathenish and brutish conceipt 2. Be not too censorious of others passionate manifestation of their griefe especially when there is just cause and a Christian meane is not exceeded All that Sathan could doe against Iob did not so deeply pierce to his soule as his friends unfriendly censure of him 3. Have compassion of such as having cause are in passion Weepe with them that weepe Let us shew our selves to be fellow-members of one and the same body by a Christian Sympathy and fellow feeling of one anothers sorrowes 4. As for such as take occasion from the signes and effects of others sorrowes to insult over them let them well weigh the fearefull imprecations made against them and withall know that propheticall imprecations are divine denounciations of judgement It much provokes the righteous Lord to give them just matter of sorrow who laugh at others sorrowes §. 54. Of Gods turning sorrow into solace V. GOD can remove all matter of mourning He here delivered this Prophets eyes from teares he tooke away all occasion of weeping in which sense he is said to wipe away all tears from mens eys Isa 25. 8. Rev. 7. 17. and to bid them refraine their voice from weeping and eyes from teares Ier. 31. 16. Luk. 7. 13. Pertinent to this purpose are these proverbes They that sow in teares shall reape in ioy Psal 126. 5. weeping may endure for a night but joy commeth in the morning Psal 30. 5. Answerable hereunto have beene Saints prayers Gods promises and performances For instance of prayers take these Make me to heare joy and gladnesse that the bones which thou hast broken may rejoyce Make us glad according to the yeares wherein thou hast afflicted us Of promises these I will turne their mourning into joy and will comfort them and make them rejoyce for their sorrow Their fasts shal be joy and gladnesse and chearefull feasts Thou shalt weepe no more Of performances these Thou hast turned for me my mourning into dancing thou hast put off my sackcloth and girded me with gladnesse When the Lord turned againe the captivity of Zion then was our mouth filled with laughter and our tongue with singing Were not the eyes of that woman which so wept as with her teares she washed the feet of Iesus delivered from teares when Christ said to her Thy sinnes are forgiven When Hezekiah heard this doome Thou shalt die and not live he wept with great weeping But this second message from the Lord I have seene thy teares behold I will adde unto thy daies fifteene yeares did questionlesse wipe away all his teares Most pregnant for the point in hand is the end of the commission given to Christ thus expressed The Lord hath annointed me to preach good tidings to comfort all that mourne to give unto them beauty for ashes the oile of joy for mourning the garment of praise for the spirit of heavinesse That which God said to Hezekiah I have seene thy teares giveth the true and just reason of Gods removing all matter of mourning For the Lord being full of pity the Father of mercies and the God of all comfort his bowels are moved at the sight of his childrens teares as it is noted of Christ When he saw Mary weeping and the Iewes also weeping he groaned in the spirit and was troubled and wept And againe when he saw a widow weepe he had compassion on her Vpon that compassion he tooke away the occasion of her weeping When God came to deliver Israel from the Egyptian bondage he renders this reason of his purpose I have surely seene the affliction of my people which are in Egypt and have heard their crie by reason of their task masters for I know their sorrowes Yea further to demonstrate the notice which the Lord taketh of his Saints teares there is in Scripture mention made of a bottle wherein they are put as a liquor most precious in Gods account and of a booke wherein they are registred as things to be reviewed and not forgotten Learne hereby to set a meane to mourning Sorrow not as others which have no hope Know that God taketh notice of thy teares believe that God can and will wipe them away Believe this when sense and smart of affliction makes thee weepe and waile but especially when with a deepe apprehension of thy sinnes against God and of his displeasure against thee thou doest as Peter did weepe bitterly In these and other like cases thou maist and must pray as the Psalmist did and say O Lord give eare unto my cry hold not thy peace at my teares For assuredly he that putteth teares into his bottle and registreth them will wipe all tears from thine eyes What he hath done to others thou being like to them in like cases maist expect For God ever remaineth like himselfe §. 55. Of Saints fallings by affliction VI. GReat afflictions may 〈◊〉 Saints Though they be not utterly overthrowne thereby they may be as a man in a quagmire out of which he hath much adoe to come much foiled In such a case was he who said My feet were almost gone my steps had well nigh slipt My foot slippeth I am ready to halt My flesh and my heart faileth My strength faileth My spirit was overwhelmed My life is spent with griefe and my yeares with sighing How it falls out that this thus befalls the Saints is shewed before on vers 7 § 44. The Apostle giveth a seasonable exhortation for preventing or redressing the danger of this infirmity which is this Lift up the hands which hang downe and the feeble knees and make strait paths for your feet lest that which is lame be turned out of the way but let it rather be healed Hanging hands and feeble knees are the signes of a fainting spirit and here put for that whereof they are signes To lift up these is to rouse up our spirits and to quicken them The danger which otherwise may follow upon fainting much enforceth the exhortation For these words least that which is lame be turned out of the way imply that upon fainting may follow a falling away A fresh-water-souldier once fainting soone falls to the enemy Let us therefore well looke to our standing and well prepare our selves before hand The Apostle giveth an excellent direction to this purpose Eph. 6. 10 11 c. For particular directions to keepe from fainting read The Whole Armour of God Treat 2. Part. 5. § 22. Is the forementioned weaknesse of Saints and
Matth. 19. 6. Let us for removing evills or for conferring any good thing give all due thankes and never forget the one or the other but withall give our selves to prayer to continuall supplications and much piety §. 88. Of praying after God hath heard our prayer IIII. PRayer to God is to be continued after the thing prayed for is granted After that the Psalmist in testimony of Gods hearing him had said I will praise thee for thou hast heard me and art become my salvation he addeth Save now I beseech thee O Lord O Lord I beseech thee send now prosperity Many such passages there be as in the Psalmes so in other bookes of Scripture Indefinite exhortations to pray in every season alwayes without ceasing give good evidence to the truth of the doctrine For if after God hath heard us we cease to pray how can we pray without ceasing alwayes in every season None can doubt but that God heard the prayers of his faithfull servants in all ages yet never did any faithfull servant of God thereupon cease calling upon God so long as hee lived It is the stile of a true Saint to call upon God If they should cease to call upon God they would shew themselves most unworthy of that dignity 1 Some things there be which though on Gods part they be granted yet are we not so setled and satisfied in the grant of them but that we may waver and doubt in our faith about them as Remission of sinnes Reconciliation with God Iustification in his sight Conquest over our corruptions Sanctifying graces and such like Other things there be whereof we stand in daily need as food sleepe apparell and other bodily necessities meanes of spirituall edification and the assistance of Gods Spirit And many evils there be wherinto we may fall again and again after we are delivered from them as sicknesse paine imprisonment captivity c. Yea and all manner of sinnes and temptations to sinnes In these respects for the setling of our faith in that which God hath granted for the continuall supply of such things as we continually stand in need of for keeping us from falling againe into such evils as we have beene delivered from it is needfull it is usefull to call upon God againe and againe even after he hath heard our prayer 2 All those generall motives that are of force to incite us to call on God before he hath heard us as Gods command Gods worship Gods honour the Necessity utility Efficacy and Dignity of prayer are also of force to provoke us to call on him after he hath heard us yea as long as we liue 3 Gods hearing our prayers is so farre from making us cease to pray as among other motives it is a very forcible one to draw us to God again For it giveth speciall evidence of Gods readines to heare and ablenes to help yea and of his mind and good-will to us in particular whom he hath heard How many are of a farre other mind then this Prophet was If God have once heard them and delivered them from a distresse they have no care to call on God againe especially when they find and feele themselves safe What Do they thinke that there is but one thing wherein God can do them good Do they imagine themselves so secure as they cannot againe fall into such need of Gods help as they were in before or can God be as man weary of doing good Are many supplications petitions troublesome to God Fie of all such atheisticall conceits If any that have better understanding of God and of their owne frailty do notwithstanding faile in this duty having had good successe in their former performing it they are either as beasts which are affected onely with that which is present or worse then beasts using God onely for their own turnes and so care not to call on him but when they sensibly discerne an absolute necessity for their own need and good For Gods sake for our owne sake let us in season and out of season in distresse and out of distresse to remove and prevent evills to obtaine and retaine the things that are good for us before and after God hath heard us call upon his name Let us that have called upon him say We will call upon the name of the Lord. Let this purpose be in our hearts let this profession be in our mouthes let an answerable performance be in our deeds and that so long as we shall abide in the land of the living where the Lord is called upon that so we may indeed be in the number and of the number of those that call upon the name of the Lord. §. 89. Of the sense and parts of the foureteenth Verse PSAL. CXVI XIIII I will pay my vowes unto the LORD now i◠the presence of all his people THe first motive which the Prophet useth to quicken him the more to performe the forementioned duty of solemne praise is laid downe in this verse It is taken from that bond whereby he had voluntarily tied himselfe his Vow The argument may be thus framed That which by vow I am bound to pay I will pay But by vow I am bound to take the cup of salvation c. Therefore I will take the cup of salvation c. It appeareth by the manner of expressing this point that in his distresse he had vowed a solemne publike sacrifice of praise unto the Lord if the Lord would be pleased to release him For he saith not I vow to pay this and that but I will pay what I have vowed The word thus translated I will pay signifieth to finish and perfect a thing and is here fitly used to shew that a vow till it be performed is as an imperfect thing performing of it is the perfecting of it if at least it be rightly made and rightly accomplished He mentioneth vowes in the plurall number for emphasis sake either because he oft vowed one and the same thing or because he vowed many things or one solemne thing accompanied with many circumstances about the manner of performing it Neither of these do so crosse the other but but that all of them or many of them may stand together By a kind of property he applieth them to himselfe my vowes because he himselfe was the author of them they were not imposed upon him but he voluntarily bound himselfe thereto and thereby he made them his owne proper debt which he himselfe stood bound to pay These vowes were for performing of divine services such as appertained onely to the true God Wherefore as they were made so he promiseth to performe them to the onely true God the LORD The latter clause setteth out the manner of performing the said vowes Wherein 1 He implieth the time when he would do it now This signifieth the present time and is opposed to all procrastination and delay 2 He intimateth the place in
he meaneth the Temple If David as it is most probable were the penman of it then can it not be meant of the Temple which was not then built but rather of the Tabernacle But hence ariseth another doubt In Davids time there were two sacred Tabernacles One made by Moses called the Tabernacle of the Lord which was in the high place at Gibeon The other made by David for the Ark of God In both these Tabernacles there were Ministers appointed to performe daily services to the Lord. Which then of these Tabernacles is here meant They were in severall places Gibeon was one of the cities of Benjamin allotted to the Priests There was the Tabernacle But the Arke was in the city of David which was Zion in Ierusalem The title house of God and the courts applied to that house give some evidence that he meaneth the Tabernacle made by Moses For that is usually stiled the house of God the Tabernacle of the Lord. But the Tabernacle that David made is never so called Besides we read of a spatious court appertaining to the Tabernacle made by Moses For that Tabernacle as afterwards the Temple after the patterne thereof was divided into three parts 1 The innermost called the Sanctum Sanctorum the most holy place whereinto the High-Priest onely was to enter and that but once a yeare 2 The Middlemost called the holy place wherein the Priests performed their daily services in which respect it was called the court of Priests 3 The outermost called the court of the Tabernacle Into this came all the people in which respect it was called the great court Hither they brought their sacrifices here they stood and beheld the Priests offering them for the great altar whereon the ordinary sacrifices were offered stood at the partition betwixt this court and the holy place Hence was it that the people are said to compasse the altar and to lay hold on the hornes of the altar But we read not of any such courts appertaining to the Tabernacle which David made Yea after David had made a Tabernacle for the Arke the most solemne assemblies were notwithstanding at the other Tabernacle It is therefore most probable that by the Courts of the Lords house he here meaneth that publike and solemne place of assembling at the Tabernacle of the Lord. Object That Tabernacle was in Davids time at Gibeon how can that stand with the scituation of the place here mentioned In the middest of Ierusalem Answ It is not necessary that both those clauses be applied to one and the same place But as he mentioneth two duties so he noteth two places fit for each duty The first duty is to offer sacrifice of thanksgiving This was most fit to be done in the Tabernacle at Gibeon which was the court of the Lords house The other was to call upon the name of the Lord. This was most fit to be done before the Arke which was in the Tabernacle that David had made for it in his owne city even in the middest of Ierusalem Ierusalem was the most famous city that ever appertained to the Iewes It was the place where Melchizedek the first most ancient and best King that we read of after the floud even that King who by reason of his integrity was called a King of righteousnesse and by reason of the peace which he preserved the place where he raigned was called Salem That Ierusalem was this Salem both the notation thereof and also the title Salem after it was called Ierusalem given to it do give sufficient proofe The Hebrewes do use the name Ierusalem where this Salem is mentioned This title Ierusalem is compounded of two words One is taken from that proverbiall name which Abraham gave to the place where he was about to sacrifice his sonne Iehovah-jireh the Lord will provide The other is taken from the name of the place where Melchizedech was King which was Salem peace So as the meaning of the name of Ierusalem is He will provide peace or the vision of peace The Hebrew word is oft set down in the f duall number a number that signifieth two because of the two places whereon it was built which were Salem before mentioned and Moriah the place whither God sent Abraham to sacrifice his sonne This place being the chiefest of all the cities that were among the Iewes the onely people of God under the Law wherein the Arke then was wherein the Temple was to be built was an especiall type of the Church of God and as in the Old Testament the militant Church is oft set out by that name so in the New the triumphant Church Though therfore I cannot but think that the Prophet here meaneth literally the city which was called Ierusalem yet I doubt not but that under this title may also typically be meant the Church of God The substance of that which he intendeth by this description of the place is to shew that he would performe the forenamed duties in publike and populous places such were the courts of the Lords house where all the people of the Lord met together Such also was Ierusalem the metropolis and chiefe city of the Kingdome where the Kings court was and whither all of all sorts resorted And that he might not be thought to intend to do it in a private corner of the city closely and secretly he addeth in the middest in the most open and populous part of that ample and populous place which implieth an holy boldnesse he would not be ashamed to bind himselfe publikely to performe such bounden publike duties Yea further to shew how his heart was set on that place where the Arke of the Lord was by a most elegant and familiar kind of turning his speech to that place as speaking to a most familiar friend in whom he delighted he saith thee O Ierusalem In the midst of thee In this patterne of the Prophet is declared A fit place for solemne and publike duties Of this Description both the Matter and the Manner are distinctly expressed The Matter pointeth at two places 1 That which was consecrated to sacred duties 2 That where the most glorious representation of Gods presence was set The former is set out 1 Generally by the use of it In the courts Courts are places for assemblies 2 Particularly by the quality of it House of God Gods house is a sacred house where sacred duties of piety are performed to him The latter is expressed by the name of it Ierusalem and amplified by that part thereof where hee would performe the fore mentioned duty the middest The Manner of setting out this latter is by an Apostrophe turning his speech to the place it selfe and speaking to it as to an intelligible creature thee O Ierusalem 3 There are times of founding new Churches and edifying setled Churches Planters and
yea cleane put out our delight in the Church II. To manifest thy delight in the Church 1 Be a member of that blessed communion 2 Be a companion of the other members thereof 3 Let her praises be ever in thy mouth 4 Pray for her peace 5 Seeke her good 6 Rejoyce in her prosperity 7 Mourne for her misery §. 120. Of provoking others to praise God PSAL. CXVI XIX Praise ye the Lord. THe Prophet having abundantly testified his owne readinesse and forwardnesse to praise the Lord contenteth not himselfe therewith but that the more praise might redound to God in the close of his hymne he stirreth up others even all of all sorts without any limitation or exception of any to do the like in this compound word Praise ye the Lord. Of the duty implied in this phrase which is to praise the Lord sufficient hath beene spoken before It remaineth here to speake of the meanes of spreading abroad and propagating the praise of God by inciting others to praise him This cohortation being added to his profession two usefull observations hence arise I. We must provoke others to praise God II. We must our selves practice what we provoke others unto 1 For the first the duty of provoking others is in Scripture applied to all points of piety justice and charity For what we find behoofull for our selves to do we must thereunto incite others In generall therefore it s said Consider one another to provoke unto love and to good works Exhort one another Edifie one another But more particularly for inciting others to praise God as other bookes of Scripture so especially the booke of Psalmes doth abound with incitations thereto stirring up Angels Kings Princes Iudges Priests Levites old young male female all of all sorts yea by a Rhetoricall Apostrophe he turns his speech unto unreasonable and senslesse creatures and calls on them to praise the Lord thereby the more to quicken sensible and reasonable creatures thereunto The 136 Psalme was purposely penned and appointed to be sung time after time both daily in the temple and on extraordinary occasions to incense the spirits mutually of one another to praise God The celestiall spirits though they be every one most forward to praise the Lord and need no incitation yet to shew their earnest and unsatiable desire to have it continually done by all they cry one to another Hallelu-jah praise ye the Lord Rev. 19. ◠3 4 6. When we receive a good turne from man we use to stirre up others to thanke him in our behalfe Much more ought we to invite and incite others to praise God with us and for us The zeale we ought to beare to Gods glory The love we owe to our brethren The comfort that we may reape to our owne soules by provoking others to praise the Lord are as a three-fold twisted cord to hold us fast to the performance of this duty 1 The more persons are brought to praise the Lord the more is Gods name hallowed Now it is an evidence of a great zeale of Gods glory not onely with the uttermost of our owne power to praise him our selves but also to be a meanes to draw on others so to do as he that said I will make thy name to be remembred in all generations therefore shall the people praise thee for ever and ever 2 It is an evidence of much love to our brethren to incite them to praise the Lord both in regard of the great need wherin they stand therof and also in regard of the great benefit they may reape therby All have great need to be daily stirred up to this duty by reason of their naturall backwardnesse thereunto The more excellent any duty is the more backward we are by nature thereunto but of all duties none more excellent none more divine none wherein we come nearer unto the celestiall spirits then this of praising God which maketh our earthly perverse disposition to be so dull to it as it is Can heavy things of the earth be forward to ascend upward but in praising God our spirits ascend to heaven where God is Hence also is it that though we are at some times quicke and forward thereunto yet we soone waxe dull therein and as it were fall downward as heavy weights which though they be pulled up by their owne heavinesse fall downe againe or as water which though with fire it be heated of its owne nature waxeth cold againe Therefore as weights are oft to be pulled up as fire is of◠to be put under water and blowne up so our spirits are oft to be quickned and stirred up by mutuall cohortations The benefit whereof is very great by reason of the true vertue and efficacy of incitations As souldiers even fresh water souldiers and all that strive for masteries by running riding rowing shooting wrastling c. are much animated and whetted on by acclamations and incitations so Christians by holy exhortations are much quickened to praise the Lord. 3 We give evidence to others and gaine assurance to our selves of the spirit of grace abiding and bearing rule in us by drawing on others with us to praise the Lord. This spirit is called the annointing 1 Ioh. 2. 20. 27. It is as an ointment powred forth Cant. 1. 3. which so diffuseth the sweetnesse of the favour that is in it as all that are neare it carie away some of the sweetnesse of it And is it not a great comfort to have assurance of such a spirit What now can be more blessed then not onely to glorifie the good God with our owne tongues but also to stirre up others by our meanes to glorifie him Certenly these with other like motives were of force with him who said to God I have not hid thy righteousnesse within my heart I have declared thy faithfulnesse and thy salvation I have not concealed thy loving kindnesse and thy truth from the great congregation Psal 40. 10. And againe I will declare thy name unto my brethren in the middest of the congregation will I praise thee I will give thee thanks in the great congregation I will praise thee among much people Psal 22. 22. The application of this point concernes all of all sorts Especially it concernes Ministers to whom are committed in a peculiar manner the words of exhortation The Priests and Levites were of all most of all bound as to praise the Lord themselves so in the middest of great assemblies to incite others and to sing and say Praise ye the Lord. Next to Ministers Magistrates who are as Generalls and Captaines in the Lords army are bound by vertue of their authority over others to provoke them to praise the Lord. Thus Moses and the children of Israel not he alone but he with them he directing and inciting them sang unto the Lord. So Deborah and Barak said to the people Praise ye the Lord. The like I might