3 There is no speech nor tongue to which
Their voice doth not extend:

4 Their line is gone through all the earth,
Their words to the world's end.

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first utters, or pours forth, like a fountain its water, divine lessons, and night after night sheweth knowlege. It will be so also in the evangelical sense; for while the day of truth and salvation pours forth its important instructions; the night of error and adversity, in all their stages, will be also inade finally to shew and demonstrate knowlege, even the knowlege of God and divine things. In God's plan with lapsed creatures, darkness precedes light, evil good; as in the course of nature the evening and morning formed one day. Hence the grand end of all God's threatened judgments is, that the subjects of them may be brought to know, that he is Jehovali. Hence however many, dark and long, the nights of misery, none of them can be endless, as even that which is opposed to the day of salvation, must finally shew or impart saving knowlege to those who shall be subjected to it. Agreeable to this sense Poole observes that the Hebrew lamel should rather be rendered after than unto, as in the text; which shows that the night shall cease, and the knowlege in which it shall issue, another word for day, succeed it, and be endless. Seeing God, who is infinite light, shall yet be all in all, in a sense not hitherto realized, is it possible that night of any kind can brood over any part of his dominions or works without end?

Verse 3. There is no speech &c. Our version makes the sense to be, that there is no people on earth that does not hear the instruction conveyed by the material heavens, But read without the supplement-No speech, no language, words or oracles, their voice is not heard, or understool, as the original verb often signifies; and it plainly means, that though the heavens do not address mankind in articulate sounds, yet they convey instruction to the mind of the beholder, by mute signs, representation or picture. The first sense occurs in next verse, and so cannot be intended here. Though the voice of the heavens of the churches, hath not yet been heard by mankind at large, nor the instructive mute signs of the natural heavens been understood; yet we are thus taught, that the united voice of both shall one day be universally heard and obeyed. What various ways does infinite wisdom take to attract the attention of human kind!

Verse 4. Their line &c. Line here and words in next clause have the same meaning, the instructive lessons to be derived from the visible frame of heaven, and the beneficial influences of the heavenly bodies. Like writings that do not audibly address the ear, but visibly present significant signs to the eyes, the heavens all along bespeak the attention of mankind, and tell them, as if in so many words,

"The Hand that made us is Divine."

As this verse is applied by Paul to the gospel, and the universal pubkcation of it in the world; (Rom. x. 18.) so this is a key to the true

5

In them he set the sun a tent;

Who, bridegroom-like, forth goes
From's chamber, as a strong man doth,

To run his race rejoice.

6 From heaven's end is his going forth,
Circling to th' end again;

And there is nothing from his heat

That hidden doth remain.

sense of the whole passage, and shews the universality of the sense in which it ought to be understood. As the other texts are produced by the Apostle merely as prophecies, this must be viewed in the same light. The great lesson thus inculcated is, that the visible regent in these heavens, the natural sun, is the representative of their and our Lord; but this farther appears in what follows.

Verse 5. In them hath he set a tabernacle for the sun, &c. This clause connects best with this verse. As the most glorious of all inanimate substances, the solar light, hath its fixed abode in the heavens, whence it issues forth like a royal bridegroom, and mighty champion, to run its diurnal and annual course, and perform its appointed operations; so in like manner a tabernacle was prepared for him in the Jewish Church, who says of himself, I am the Light of the world, John viii. 12. At his incarnation he put on the nuptial robe, but especially in the future manifestation of his glory, will he appear in all the divine majesty of the Son of the Highest, like Solomon on the day of the gladness of his heart, Rev. xxi. 1-5. His race is unbounded as that of his emblem the sun, and must in no case be sunk beneath it in its beneficial effects.-But the first clause is rendered in the version of the LXX. In the sun hath he pitched a pavilion for himself. What a sublime view of the King of kings, employing the bright luminary of day as his royal tent, from which his glory, in its continued circuit, is shed abroad on the nations! Messiah's human nature is that temple of Deity, that true tabernacle or Schechinah, which God hath pitched and not man, and in which all the fulness of Deity shall ever reside. As the sun hath been seen by mankind, from first to last, so this sublime representation informs us, That Christ, the glory of God, shall be revealed and that all flesh, or that part of men who are so called, and are to come to him as the bearer of prayer, shall see it together, Isa. xl. 5. Ps. lxv. 2. From this we infer Christ's true Deity, and also the unbounded extent of his saving influence. But the next verse places this beyond doubt.

Verse 6. His going forth &c. From its fountain the solar orb, light is perpetually pouring forth in every direction, and filling the whole circle of creation with its rays. This quick and powerful agent penetrates into the inmost parts of grosser bodies, and acts in and through all other matter, as the general cause of every kind of life and motion. By it

alic ores are prepared in the earth, gems in the bowels of the moun

7 God's law is perfect, and converts
The soul in sin that lies:
GOD's testimony is most sure,

And makes the simple wise.

8 The statutes of the LORD are right,
And do rejoice the heart:

The LORD's command is pure, and doth
Light to the eyes impart.

9 Unspotted is the fear of GOD,
And doth endure for ever:

The judgments of the LORD are true

And righteous altogether.

tains, and beds of pearls and corals at the bottom of the ocean.

Hence it is added, with regard to the influence of the sun, And there is nothing hid from the heat thereof

Are not all these effects in nature illustrative of still nobler effects of the agency of the Light of the world, the influence of the Sun of Righteousness? Can he in all things have the pre-eminence, and yet countless millions of the noblest objects remain throughout all duration hid from his maturing heat?-Before his Mediatory circuit be finished, that divine heat must reach every thing that hath being, and assimilate every intelligent agent into its own likeness; else so far from surpassing the natural sun in glory, and benign extensive influences, that orb must be allowed a pre-eminence. See, Ps. lxviii. 11. Mat. xxiv. 14. Col. i. 6. 25. and Mat. xiii. 33. where divine truth is represented as a leaven that shall wholly leaven the three measures of meal. In consequence of this, the mystical sun and moon, shall stand still, or remain fixed in their habitation, when the true Joshua shall have finished his saving work, Hab. iii. 11. Some have illustrated the doctrine of the Trinity from the orb of the sun, his light and heat, and also from the medium of air through which his rays pass; all which, in co-operation, are necessary to the existence and perfection of every thing that lives. As air is felt and acts upon bodies, when put in motion, whence it is called wind; so we know and experience the presence of God's Spirit by his divine agency upon the inward man.

Verses 7-11. The law of the LORD &c. By law here the word of truth at large is understood to be intended. Its properties are described, -it is said to be perfect, sure, right, clean or pure, and to convert or restore the soul, make wise the simple, rejoicing the heart, enlightening the eyes, and enduring for ever: all expressive of the perfection of its principle, uses, operation and effects. It is called Jehovah's law, as being the grand expression of his legislative authority, and royal power-his testimony, as what testifies of himself in his nature, subsistence, will and

10 They more than gold, yea, much fine gold,
To be desired are:

Than honey, honey from the comb
That droppeth, sweeter far.

11 Moreover, they thy servant warn
How he his life should frame:
A great reward provided is

For them that keep the same.
12 Who can his errors understand?
O cleanse thou me within

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works, and also, of what man originally was, hath become by transgression, and must be through grace, in order to answer the end of his existence--his statutes, as being the instituted maxims of his government, and rule of his administration-his fear, as inculcating and inspiring holy reverence, and promoting true religion among men-and his judgments, as being the deliberate result of infinite wisdom, the authoritative dictates of supreme authority, and the invariable rule of procedure in all these judgments or judicial corrections, which he inflicts in his dominions. In all these views, the sacred cracles, the royal law and charter of the kingdom, have a reference to Messiah, as supreme Legislator and Judge.

These judgments endure for ever, and are true and righteous altogether, what we can say of none of man's works, of no code of human laws. The royal Palmist, from his own experience and deliberate judgment, declares this divine law to be preferable to the finest gold, in the largest quantity, and to be more relished by a picus mind than the sweetest thing in nature is to the bodily taste. May the Lord grant such esteem and affection for his blessed word, as will bear some proportion to its sacred excellence! Ever more give us this bread!

Another valuable property of the divine word is, ver. 11. that it warns of duty and of danger, and presents the most powerful motives to the former, and the best safeguard from the latter. Eesides the prospect of endless life, in keeping or observing the divine statutes, there is a present great reward; for great peace have they who love God's law, and nothing shall offend them, or cause them to stumble.

Verse 12. Who can understand his errors? &c. Euch is the extort and spirituality of the divine law, that the very best often transgress withent adverting to it. Through false principles, the judgment of the world around, and the force of prejudices, many things may be deemed in nocent, or even laudable, that are very sinful in the sight of God. Upen a close review of cur heart and conduct, every Christian may pray with David, Cleanse thou me from secret faults.

13 From secret faults. Thy servant keep
From all presumptuous sin:

And do not suffer them to have

Dominion over me:

Then, righteous and innocent,

I from much sin shall be.

14 The words which from my mouth proceed,
The thoughts sent from my heart,

Accept O LORD, for thou my strength,
my Redeemer art.

And

Verse 13. Keep back thy servant from presumptuous sins, &c. As we have our secret sins of ignorance and infirmity, against which we should watch and pray; so we need restraining grace to keep back from presumptuous sins, or sins that are committed with knowlege, deliberation, and in the face of admonitions, convictions, the remonstrances of conscience, and the reproofs of Providence; such as were those of David in the matter of Uriah and Bathsheba. By repeated acts of sin evil habits are induced, the sinner loses all power of resisting temptation, becomes a slave to his indulged lusts, and in the direct road to the great transgression of open rebellion against God, and final apostacy from his ways. Would we avoid this sin, we must study not to indulge in any, and carefully attend to the cbservance of every known duty.

Verse 14. Let the words of my mouth, &c. David here prays that his words, whether in religious worship, or social intercourse, might be so ordered as to find divine acceptance; and that the thoughts and pious meditations of the heart, whence they spring, might ever be such as to meet God's approbation. In the last clause he calls Jehovah, My strength, or Rock, and my Redeemer, or near kinsman to whom the right of espousing the brother's widow, raising a seed to the deceased to bear his name, and restore his forfeited inheritance, belonged. This is Messiah's appropriate work, ascribing of which to the Father would be blasphemous; and hence we have here an undeniable proof that he is Jehovah, David's strength and Redeemer, and the God of Israel, who saves his people from all evil.—To exalt him in our esteem, and recommend him to the supreme affection of our heart, and unreserved obedience of our lives, let the sublime view given of Him in this beautiful and comprehensive psalm, be kept ever in our eye, and frequently engage the pious meditations of every heart. Believing that God's word and works harmonize, let us so understand the first as in no instance to make it contradict the last, or give a less glorious view of his character and ways. Thus used, the visible heavens present a key of knowlege.