paring the prophecies with past and present circumstances, he draws the conclusion, that the coming of the promised deliverer, the Messiah, was surely near. He is so delighted with the event, and the glorious times that should follow on the back of it, that he bursts out in transport, saying, "Surely his salvation is nigh them that fear him; that glory may dwell in our land. Mercy and Truth are met together; Righteousness and Peace have kissed each other. Truth shall spring out of the earth; and Righteousness shall look down from heaven. Yea, the Lord shall give that which is good; and our land shall yield her increase. Righteousness shall go before him; and shall set us in the way of his steps.' These few remarks may serve to give the scope of the Psalm. I shall now direct your attention for a little to some of the appearances that would characterise the coming of Messiah referred to in these verses. I. Before the coming of the Messiah there was to be a general expectation excited: "Surely his salvation is nigh," &c. The expression here used is similar to that used by Peter when he speaks of christians as looking for and hasting to the coming of the day of God. They are described as anxiously waiting for it, anxiously desiring its approach. Looking! looking for it! &c. Peter, in his first epistle, speaking of the times previous to the coming of Messiah, says, "of which salvation the prophets enquired and searched diligently," &c. The writer of this Psalm was no doubt employed in a similar manner. He had been impressed with the signs of the times, and had searched what, and what manner of time the Spirit did signify when it testified of the coming of Christ, and the glory that should follow. He probably might have in view that passage in the twenty-first chapter of Ezekiel: "I will overturn, overturn, overturn it, and it shall be no more, until he come whose right it is: and I will give it him." What is meant by it here? The Jewish diadem. It would appear from this part of the word of God, it is to be overturned three times. Well, it has begun to fall. We have seen two overturns,—first by the Chaldean army, and now by Antiochus. And we are assured that the sceptre shall not depart from Judah till Shiloh come. There is only another overturn, and then he will be here; he will not be long. He, the Messiah, will come whose right it is, and God will give it him. "Surely his salvation is nigh." In like manner we should be waiting, with anxious expectation, for the fulfilment of prophecy respecting the kingdom of the Saviour. We have seen many overturns, and we must surely conclude that the day is not far distant when the kingdoms of this world shall become the kingdoms of our Lord and of his Christ. Only a few more days of sorrow and distress, and the Redeemer shall sway his sceptre from sea to sea, and from shore to shore. "Surely his salvation is nigh." II. The Glory that should follow the coming of Messiah. "Glory shall dwell in our land." The expression, glory, taken in a political or worldly sense, would mean, that wealth, victory, and conquest were the glory of a land. But in the view of a good man, Religion constitutes the glory of a land. After that Messiah had appeared on earth, and had ascended to the right hand of the Majesty on High,-after the day of Pentecost, when the apostles boldly proclaimed repentance and remission of sins in his name, beginning at Jerusalem, glory may be said to have dwelt in the land of Judea; when (to use the language of their adversaries) they had filled Jerusalem with their doctrine. This, on their part, was evidently the language of rage and disappointment. "You have filled Jerusalem with your doctrine." It was true, they had done it, and glory dwelt in the land. But Immanuel's land was not to be confined within the narrow limits of Judea. When he ascended to the throne of his glory the Father addressed him thus: "Ask of me, and I will give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession." This promise was soon realised, Immanuel's kingdom spread through Asia, Africa, and part of Europe. The Saviour shall have his reward; according to the promise, "he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand." And it should be our endeavour, having been made partakers of the benefits flowing from his mediation, to help forward the great cause. We should use our influence to extend the knowledge of the religion of the Son of God, that glory may dwell in our land, and through the whole world. For the time shall come, when there shall not merely be reckoned a spot here and there, but the world itself shall be Immanuel's land. The time shall arrive when he shall be acknowledged as Sovereign throughout Asia, Africa, Europe, and America, and glory shall dwell in Immanuel's land. III. There is another feature that would characterise the coming of Messiah. "Mercy and Truth would meet together; Righteousness and Peace would kiss or embrace each other." It is worth while to remark, the difference of time in these two verses. It is said in the former, "Glory shall dwell in our land," in the future tense; but in this, it is in the present, "Mercy and Truth are met together." The event alluded to is the same in the latter verse as in the former. The change evidently implies the great ardour of the Psalmist's mind. He was so transported with the subject, and it so rises upon his mind that what was in reality future appeared to him as present. The language is similar to that in the prophecies of Isaiah: "Unto us a Child is born, unto us a Son is given," which exhibits the same ardour of mind in the Prophet, while he contemplated the same subject. The attributes of God here referred to-Righteousness and Truth, Mercy and Peace-never met or were exercised together, in one single instance, except in the person of Messiah. When God exercised the one towards the children of men, the other receded, it retired. When 'he exercised his Righteousness and Truth, his Mercy and Peace retired; and when he exercised his Mercy and Peace, his Righteousness and Truth retired; as for example, 1. In the instance of the Deluge, when the Lord interposed with his Righteousness and Truth, and took vengeance upon a guilty world. He had given them abundant warning by his servant Noah, the preacher of Righteousness: every stroke of the hammer of that good man conveyed an impressive warning to the ungodly inhabitants of the old world. For a hundred and twenty years they had been entreated to forsake their evil ways, and repent of their sins; but they despised his mercy, therefore he took signal vengeance on them. His Mercy and Peace retired, and his Justice blazed most awfully in the exercise of his Righteousness and Truth, and he swept away these impenitent sinners from off the face of the earth. 2. In the case of Sodom and Gomorrah, too, we find him exercising his Righteousness and Truth, and Mercy and Peace receding. His Justice here again blazed most awfully in the destruction of the inhabitants of those wicked cities, whom he set forth as an example, suffering the vengeance of eternal fire. 3. In the destruction of Jerusalem by the Chaldean army, we have another instance of the Lord exercising his Righteousness and Truth, and his Mercy and Peace retiring. The children of Israel had provoked him frequently by their rebellion against his laws, and he had as frequently warned them by his servants, the Prophets, to turn from their wickedness; but they made light of his goodness, and he delivered them into the hand of their enemies, who destroyed multitudes of them, burned their temple with fire, and laid their cities in ruin; and, moreover, a vast number of them, along with their king, were carried captive into a strange land; his Justice was strikingly manifested, and his Mercy and Peace retired. On the other hand, where Jehovah displayed his Mercy and Peace, his Righteousness and Truth retired. As in the instance of the Israelites murmuring against Moses when tidings were brought them that the inhabitants of the land of Canaan were tall, and their wall exceedingly high, and they proposed to make them a captain, and return to the land of Egypt. After Moses had in vain endeavoured to appease their clamour, Jehovah interfered and said unto him, "How long will this people provoke me; I will destroy them utterly, and make of thee a great nation," &c. Moses interposed, and besought the Lord in their behalf, and the Lord did not execute his vengeance upon them. Thus we see in this instance his Mercy and Peace were exercised, and his Righteousness and Truth retired, or at least were suspended. At times we find, as it were, an apparent struggle on the part of the Lord whether he would exercise his Mercy or his Justice towards his rebellious creatures, as if to shew that merely dealing with them they were incompatible together. In one instance particularly the Lord is represented as a compassionate father, with his rebellious son in the one hand and a rod in the other, and, as it were, at a loss whether he would spare or punish him. "How shall I give thee up, Ephraim ? Shall I deliver thee, Israel? How shall I make thee as Admah? Shall I set thee as Zeboim ? (Mercy cries, Spare him.) How shall I give thee up, Ephraim ? (Mercy again cries, Spare him.) (Justice again cries, Smite him.) Shall I set thee as Zeboim ? Mine heart is turned within me ! My repentings are kindled together!" It was only on Calvary that Mercy and Truth met together, Righteousness and Peace embraced each other, at that solemn period when Jehovah cried, "Awake, O sword, against my shepherd, and against the man that is my fellow, saith the Lord of Hosts: smite the shepherd and the sheep shall be scattered;" (but mark what follows,) "I will turn mine hand upon the little ones." It was evidently in allusion to this passage, that Jesus said to those who had come out with swords and staves to take him by force: "If you seek me, let these go their way;" as if he had said, I'll be the victim, let Justice pour its storms on me; but, oh, let these escape, let these go their way! Yes, it is in the cross of Christ alone that we see these contending attributes meet and harmonize; here Justice got all its claims, and Mercy poured forth its richest blessings. It was with reference to this subject that God gives the challenge contained in Isaiah xlv. 21: "There is no God else beside me; a just God and a Saviour; there is none beside me." This character is peculiar to the great God; and those who worshiped the workmanship of their own hands are challenged to produce from among their vanities any who could sustain a character like this. In Zechariah ix. 9, we find the following words: "Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation." Had it been only, "Behold, thy King cometh unto thee: he is just," there would have been no occasion for joy, but, on the contrary, everything calculated to fill them with gloomy apprehensions with respect to the consequences of his appearance: being told that their King was coming, and was just, was enough to fill their minds with despair. But, oh, what a mercy it is, not only that he is just, but just, and having salvation! "Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation." It was, likewise, to the glorious union of these jarring attributes, that Paul refers in that well-known passage in Romans iii. 24-26: "Being justified freely by his grace, through the redemption that is in Christ Jesus: whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God: to declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus." IV. The next feature that would characterise the appearance of Messiah, is contained in the following verse: "Truth shall spring out of the earth; and Righteousness shall look down from heaven." The meaning is just this: Heaven and Earth are of a mind, they are agreed, they are united. The language is analogous to that used in describing the Flood. It is said the fountains of the great deep were broken up, and the windows of heaven were opened. There is only this difference, the one was a deluge of wrath, the other of mercy. In consideration of the death of Christ, the Lord is represented as anxious to bless the inhabitants of the world. He is willing to pour out a blessing upon them till there is not room enough to receive it, if they will but submit to the authority of his Son. In improving this subject, we may learn, 1. An answer to that important question: "What shall I do to be saved?" The most important question that can engage the attention of man. The question was once answered by an apostle, when put to him, thus: "Believe on the Lord Jesus Christ, and thou shalt be saved ;" and no other answer can be given. It is only in the cross of Christ that God can be just, and the justifier of him that believeth in Jesus. Sinner, sinner, dost thou stand in need of salvation? Look there! It is in the Saviour alone that thou canst find peace to thy guilty conscience. Were I to direct thee to pray seven times a day it would be all of no avail; the promise of salvation is only to him that believeth the gospel of Jesus. My dear hearers, if you wish to be happy, if you wish to obtain the friendship of your offended Sovereign, this is only to be obtained by trusting in the name of Jesus: for there is no name given under heaven, nor among men, whereby we must be saved, but the name of Jesus only. 2. From this subject we may draw comfort in dark dispensations, either as it respects the church of God, or our own minds. (1.) Are we dejected on account of the things of the church, or the small progress of the cause of God? Let us reflect on former days. When this Psalm was written, the cause of God was in a low state indeed. They were sore distressed by this Syrian invader. He had intruded himself into the holy place, and had thrown down the carved work of the temple. But they did not despond. They comforted themselves by taking the telescope of prophecy, and drew distant objects near. Though things with them at that time wore but a gloomy aspect, the prospect of better days bore up their minds. Well, it should be the same with us, and we should do what they did; we should take the telescope of prophecy, we should draw distant objects near, we should put the glass as it were to our eye, and by faith draw future glorious times near to us. Present appearances should never make us despond. We should rather anticipate, by the eye of faith, that happy period when the earth shall be filled with the knowledge of the Lord, as the waters cover the sea. (2.) As it respects our own minds. I think I have known persons of a religious character, who may be said to have been all their lifetime subject to bondage, by their wishing to derive comfort, by endeavouring as it were to spell the letters of their names out of the book of life. But they take the wrong method to arrive at happiness. If we wish to attain personal comfort, we should not be so much taken up about our own feelings and state, as about a public object. There is a striking difference between christians in primitive times, and many professors in the present day. They appear to have enjoyed a heaven upon earth. And wherein consists the difference between them and us as it respects privileges? Have we not their bible? The same. Have we not their Saviour? The same. Have we not their hopes? The same. Have we not their promises? The same. Have we not their prospects? The same. Then why not the same joys? The reason is this. They had their minds fixed on a public object. Their minds were so occupied about the advancement of the kingdom of Christ, that it appears to be the chief object that engaged their attention. Personal enjoyment was but a secondary object with them; but they possessed it, and possessed it in an eminent degree. They were persons who, through the whole period of their lives after their conversion, had fought the good fight of faith; and it was not difficult for them to add, when they had finished their course, and in the near prospect of dissolution: "Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, will give to me at that day, and not to me only, but also to all those that love his appearing." Personal comfort seemed to be a matter of course; and it would be the same with us if we possessed the same anxiety about the spread of the Redeemer's kingdom. If we had our minds more fixed upon this object, we should derive happiness from it without thinking about ourselves. It was thus with Solomon, when the Lord appeared to him and said, "Ask what I shall give thee." Had this been proposed to most kings, they would have sought riches, and honour, and the lives of their enemies. But Solomon had his mind fixed on the public good. He sought wisdom to go out and in among that great people over whom the Lord had made him ruler. He wished to be a public blessing. The welfare of the public lay near his heart. The Lord was pleased with his request, and he gave him what he sought; and, moreover, as an overplus, gave him what he did not seek. This is the way God uniformly deals with his people. If they seek the kingdom of God and his righteousness, all other things will be added unto them. If they steadily pursue the interest of the Re deemer, and the advancement of his cause and kingdom in the world, personal comfort will follow of course, we shall possess it without think ing anything about it. 3. We may learn from this subject the importance of personal religion. It is said here, "Surely his salvation is nigh." Ah, but it was nigh only to them that feared him! What signifies salvation being brought near if mankind will not accept of it? What did it signify to the Jews that Mercy and Truth had met together, Righteousness and Peace had embraced each other, in their days. Instead of proving a blessing to them, it would only prove an aggravation of their damnation. There was a Capernaum in the days of our Saviour, a city exalted to heaven in privi |