gracious manner, after his own resurrection from the dead; and the faith and peace of this great Apostle were afterwards established in Christ, as on the firmest rock. The Psalmist having been consoled with the hope of forgiveness and peace, from a consideration of the mercy and goodness of the divine nature; as he had presented unto God the sacrifice of a broken and a contrite heart, he proceeds to offer up a fervent petition in behalf of Zion, and for the strength and security of Jerusalem: Verse 18. Do good in thy good pleasure unto Zion, build thou the walls of Jerusalem. He is anxious about the prosperity of God's Church, that Zion may be established as the joy and beauty of the whole earth. He was afraid that his great transgressions might prove the occasion of some heavy judgment to his worshipping servants; lest God should reject that mount Zion which he had graciously chosen "to place his name there;" that he should forsake his tabernacle, and abhor the services of his people, and make them a derision to their enemies round about them. Therefore he prays that God, in his good pleasure, would do good unto Zion, and would build up the walls of Jerusalem. He was fully persuaded, that "except the Lord build the house, they labour in vain that build it; that except the Lord keep the city, the watchman waketh but in vain ;"" that if he, being provoked by the sins of rulers or people, should withdraw his protecting shield and supporting arm, the wisdom of the aged and the strength of the mighty will avail nothing. It is he indeed who builds up the walls of Jerusalem, or destroys them utterly, "so that one stone is not left on another," for the wickedness of them that dwell therein. Thus God has often made bare his arm, and has displayed his righteousness and truth, in the overthrow of states and kingdoms; and hence it is highly proper when we confess our own transgressions to pray for the peace and security of our Church, and that God, in his good pleasure, in the exercise of his mercy and loving-kindness, would do good unto Zion, and⚫ would build up the walls, and strengthen the gates of our Jerusalem. In the concluding Verse, the Nineteenth, he says, Then shalt thou be pleased with the sacrifices of righteousness, with burnt-offering and whole burnt-offering: then shall they offer bullocks upon thine altar. In these words he seems to comprise the whole of the divine Psal. cxxvii. 1, &c. service established by Moses. After he had fervently prayed that God in his good pleasure would be favourable unto Zion, he seems to indulge a cheering hope that he would hear his petition. If God would turn away from his anger, and would still do good unto his people, then his pure and spiritual worship should flourish again; then he would be pleased with the sacrifices of righteousness, with those sacrifices which are offered with an humble, sincere, and upright intention, with pious zeal and true devotion. The sacrifices of righteousness, mean righteous sacrifices, when God's worshippers approach unto him with such sacrifices as he has appointed, and with such dispositions of mind as are agreeable in his sight, with pure hands, with a lively faith, and with earnest supplications. God was pleased with the righteous sacrifices of the Jews, when they sincerely worshipped him according to the ordinances which he had given to Moses; he accepted their offerings and whole burnt-offerings, as figures for the time being, as emblems of future spiritual blessings, which should be diffused over the world by the coming of the Messiah. They were then required to offer bullocks and calves and other animals upon his altar, as typical his soul Animal of the great sacrifice of Christ when should make an offering for sin." sacrifices were of divine appointment, and were expressly ordained with this view; God also was pleased with them, though not on their own account, when his people brought them, confessing their sins, and desiring to be reconciled to him by virtue of an atonement. When the grand design of those sacrifices was kept in view, they must have been very instructive and affecting; they declared the holiness of the divine nature, the evil effects of sin, and the only method of obtaining peace and favour with almighty God. The Royal Penitent lived to see the walls of Jerusalem firmly established; he was however required to pass through many severe afflictions as a chastisement for his sins. He was moreover enabled to make a rich provision for the building of the temple, which was afterwards erected by Solomon his son in the greatest splendour; and then God was pleased to show that he "loved the gates of Zion more than all the dwellings of Jacob." This guide of true penitents, this sweet singer of Israel, this eminent king and servant of God, being raised from his fall and established in righteousness, closed his eyes, at last, in hope and peace; he "died in a good old age, full of days, riches, and honour;" praising God, and praying for his people, and uttering these as his last words, "Now bless the Lord your God." We will close our examination of this Psalm with a few short remarks. 1. We may here observe the important difference which exists between outward forms and inward worship. Mankind have always been prone to rest satisfied with outward forms of religion, either those which God has appointed, or such as they have devised in their own vain imaginations. Thus the carnal Jews superstitiously relied on their numerous sacrifices, without paying a proper regard to their own principles and motives. And although God required sacrifices at their hands, he took no pleasure in them, when they approached to his altar with proud and impenitent hearts. He had no delight in their burnt-offerings when those who presented them were altogether destitute of the sacrifices of righteousness. Thus also among Christians, the forms and ceremonies of religion may be good and beneficial in their tendency, but they are not to be substituted for that vital religion which has its seat |