4 For, lo, the kings that gather'd were 5 But when they did behold the same, 6 Great terror there took hold on them, Their grief came like a woman's pain, When she a child doth bear. 7 Thou Tarshish ships with east wind break'st. Verse 3. God is known in her palaces for a refuge, in allusion to the sanctuary of old. Solomon had several palaces, a sumptuous one in Jerusalem, which might be called the golden palace, on account of its rich ornaments and furniture; and the house of the forest of Lebanon, that might be termed the silver palace, to which there appears to be an allusion in the Song. As the former might represent the Church of the firstborn; so this might prefigure that church of which Hagar appears to be the figure. The same view of the Divine plan might be foreshadowed by the two temples, the last representing those who are restored from mystical Babylon. These palaces cannot intend the Jewish and the Christian Church, as these are but one, though under different dispensations; nor can they intend different Christian Churches, as these constitute but one Catholic Church. Verses 4-7. For lo, the kings were assembled, &c. These verses describe Messiah's power in breaking in pieces, and bringing to nothing the violent opposition formed against her by Heathen kings and emperors, and afterwards by foes under the mask of the Christian name and profession. But when Zion's King enters the lists against them, as he will do when he appears to destroy idolatry in the earth, they will become like a woman seized with the pains of child-labour, and like mariners overtaken with a dreadful storm. Yet both cases portend an hopeful isAs east winds, furiously raging, broke the ships of Tarshish in pieces; so the power of God will destroy every power that is hostile to his throne. This passage speaks a serious language to maritime nations that glory in their naval strength and commerce. sue. Verses 8-11. The Church here expresses her joy and gratitude for these terrible works in righteousness; because whateve weakens or destoys the power of the adversary, tends to restore and establish Zion, As the pious of old contemplated the deliverance wrought for the Church, In our God's city, which his hand 9 We of thy loving-kindness thought, 10 O LORD, according to thy name, 11 Because thy judgments are made known, Of Judah let the daughters all 12 Walk about Sion, and go round; 13 Consider ye her palaces, and celebrated these in their songs of praise; so may we still hear and see in the city of our God, in the predictions of his word, what he will bring to pass towards the latter day, before the kingdoms of this world become the kingdoms of our God, and of his Christ. Verses 12-14. Walk about Zion &c. When God's praise to the ends of the earth will correspond to his name, and the daughters of Judah be glad, because of his judgments, in overturning idolatry, and punishing infidelity, oppression and vice in the earth; (see Rev. xviil. 20.) the towers, the bulwarks, palaces, and establishment of Zion will appear in their glory, excite attention and praise, and lead Christians to transmit these things to following generations. Then will the Church with triumph sing-For this God is our God for ever and ever: he will be our guide even unto death; will conduct us through life with safety, by that power which he hath already exerted in our deliverance and protection, till he perfect the work of our salvation. These bulwarks of Zion that we are called to mark with attention, are very different from that which human legislators can erect; and of which the world is so apt to boast as the strength and glory of the Church. Dr. Lowth in his version of Isa. xxvii. 2, &c. makes the Church to lament, that she had not a fence like the nations of the earth, and the Lord to reprove her for such a choice, and to tender her salutary counsel, PSALM XLIX. By the prophet's solemn introduction into this psalm, we may conclude the peculiar, important, and universal concern of the contents. we will advert as we proceed. 1 HEAR this, all people, and give ear, All in the world that dwell; 2 Both low and high, both rich and 3 4 poor. My heart shall knowledge meditate. I will incline mine ear To parables, and on the harp My sayings dark declare. To these Verse 1, 2. Hear this, all ye people, Heb. all ye peoples, &c. God calls things that be not as yet as though they were; and hence exhortations and commands on his part, are equivalent to predictions. An attentive audience is demanded, not from the Jews only, but all the inhabitants of the world. Dr. H. assigns as a reason that the subject is universally important and interesting; something that concerns every age, and condition, and nation, under heaven!' As if the above language were not express and defined enough, he adds-Both low and high, rich and poor together, or without exception. Though, alas! too few duly attend to the salutary lesson here taught with such solemnity, yet have we not reason to believe, that it shall not finally return to him that gave it void, or without its intended effect? Verse 3. My mouth shall speak of wisdom; &c. While the voice of folly is so attentively heard, and so generally obeyed; what a pity the Wisdom from above should be left to cry without; to lift up her voice in the streets, while so few have an ear to hear her heavenly lectures, a disposition to receive them in love, and appreciate their value and reduce them to practice! Though our Lord ever spoke wisdom, and the meditation of his heart, expressed in his divine discourses, was of understanding; yet do we hear some of his audience saying-He hath a devil, and is mad, why hear ye him? Let not any of his servants be stumbled, if modern professors should use similar language in their own case. Verse 4. I will incline mine ear to a parable, &c. This imports his attention to the dictates of the Spirit of inspiration. A parable, proverb, or problematical speech, needs much attention, and study, to compre hend, unfold and explain it. In such form our Lord delivered his doctrines, as did also often his holy prophets. The Psalmist sets the im 5 Amidst those days that evil be, 6 Whoe'er they be that in their wealth And boast themselves, because they are 7 Yet none of these his brother can Nor can he unto God for him Sufficient ransom pay, 8 (Their soul's redemption precious is, 9 That still he should for ever live,. 10 For why? he seeth that wise men die, And brutish fools also portant lesson to music to be played on the harp, in the service of the sanctary, that melody might serve as a vehicle the more effectually to convey instruction. Verse 5. Wherefore should I fear in the days of evil? &t. Evil days are those in which sin and suffering abound. The original phrase rendered, the iniquity of my heels, is translated by some eminent Hebrew critics-The wickedness of those that lie in wait for me, or endeavour to supplant me. Some have understood the phrase as importing, the iniqui ty of my footsteps, goings or ways. But understood in the first sense, it denotes-Why should I be alarmed in time of public calamity, when potent enemies watch for an opportunity to supplant and overthrow me? Verses 6-9. They that trust in their wealth &c. These verses forcibly shew the folly of expecting redemption from present or future misery, from wealth; no man being able, by the greatness of his wealth, to redeem himself or his brother, as redemption would for ever cease did it depend on any such ransom. He then whose death procures a blessing so pre cious as the redemption of the soul, must be more than man, must be truly and properly a divine person; for an angelic being of the highest order is quite inadequate to the arduous task. Verses 10, 11. For he seeth that wise men die, &c. Death, the penalty incurred by sin, is levied upon all men, rich and poor, wise and foolish, who are all on a level in this respect. The present possessor of riches cannot tell who shall inherit them; for they soon make to themselves Do perish; and their wealth, when dead, 11 Their inward thought is, that their house Stand through all ages; they their lands 12 But yet in honour shall not man But passing hence, may be compar'd 14 Like sheep they in the grave are laid, Shall over them have pow'r: ་་་་་་་ wings, and fly away from their disappointed owner, to their next transi tory residence. See Luke xii. 20. How vain the contrivances of men to give themselves a kind of immortality on earth, while they neglect that which is from above! Verses 12, 13. Nevertheless, man being in honour, &c. Some have founded upon this expression the notion that Adam did not abide over one night in his first state; but the text only asserts his fall from an honourable condition, without fixing the time he continued there. That the same applies to his posterity, who arise not above his lapsed state, appears evident. Such are compared to the beasts that perish, a comparison which does not hold of good men, even in respect of their bodies, which are the temples of the Divine Spirit; so that in no sense is a true child of God like the beasts that perish. This and the following verses have a retrospect to what is said of mere worldly men in the preceding verses. The folly of such characters is often seen and acknowledged; yet, while blamed, is too frequently imitated. Their posterity approve their sayings, as so many maxims of unerring wisdom, according to which they regulate their own conduct in the acquisition of riches, and also in their use and expenditure. Verse 14. Like sheep, that, or, they are laid in the grave, &c. This comparison must intend sheep cut off by an infectious distemper, and implies that wicked men, though rich and powerful, are as dangerous in Sc ciety as brutal carcases above ground, that would spread a fatal pest among mankind. Here we have a very humbling picture of the state of |