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due to the breach of it. There could have been no impeachment of the divine justice, if God had insisted on the sinner's suffering it himself. '/The soul that sinneth shall die.' And was it not then an act of free spontaneous mercy and grace in our God, to admit the substitute? In speaking therefore of our subject in general terms, as applicable to the church of the Lord Jesus at large, it must be confessed that the everlasting covenant is very properly called the sure mercies of David. For it is nothing else but a system of grace and mercy from the beginning to end! And I am very confident, that every humble soul in particular, who is the happy subject of such bounty by a personal interest therein, will be ready to join issue with the apostle, and say,' But God, who is rich in mercy, for his great love, wherewith He hath loved Me, even when I was dead in sins, hath quickened me together with Christ; for by grace am I saved.'

And as the original cause in the conversion sprung from grace, so the preserving and carrying on the great work in the soul since, is wholly owing to the same great principle. When you call to mind, my brother, the coldness and deadness of your best affections; your wanderings and backslidings from God; the provocations and sins wherewith your life hath been marked; (Oh! to grace how great a debtor ;) will you not, with the. utmot humility, exclaim with the apostle, 'Unto him who doth exceeding abundantly above all that we ask or think, according to the power that worketh in us; unto Him be glory in the Church by Christ Jesus, throughout all ages, world without end S*

But while it thus becomes delightful to the soul under divine teachings, to be able to see that redemption's work from the beginning to end is wholly a system of grace; it becomes doubly sweet at the same time, to have a cleas apprehension, that this grace worketh and 'reigneth through righteousness;' that these mercies of David become sure mercies, being made so by virtue of that' everlasting covenant' of righteousness in Christ Jesus, by which God can be 'just, and the Justifier of him that believeth in Jesus;' and the sinner, though in himself nothing but sin and iniquity, can look up and plead the righteousness of Christ as the foundation of his acceptance before God ; because, in that covenant,' God made him to be sin for us who knew no sin, that we might be made the righteousness of God in Him.'

This was the second point of doctrine I proposed to prove, and which I now proceed to illustrate and explain, under a few leading particulars. -' '*

The mercies of David become sure mercies to the Lord's people, by virtue of that ever~ lasting covenant which occupied the divine counsel in the ages of eternity before the creation of the world, in which there were mutual promises made by the high contracting parties. Jesus on his part undertook to answer all the demands of his Father's righteous law, for the objects of his and his Father's eternal love; who, it was foreseen, would subject themselves to everlasting ruin by the breach of it. And God the Father promised on his part to remit that punishment to the person of the sinner, by inflicting it on the person of the Lord Jesus, as the sinner's surety; and then to entitle the sis- »ner, by virtue of the Redeemer's righteousness, to everlasting life. These were the terms by which each party guaranteed to the other the sure fulfilment of the covenant. Jesus therefore was to assume at a certain period, called the 'fulness of time,' our nature, and in that nature to repair God's broken law, and sustain the penalty due to the breach of it. Moved with unbounded love to our fallen race, all this the Lord Jesus actually performed, when leaving 'that glory which He had with the Father be

fore all worlds,' he came into this world, and accomplished all those great events which we read of in the history of his life. And when, by doing and dying, he had wrought out and brought in an everlasting righteousness, lie returned to the bosom of the Father, to make efficient the whole process of his redemption, by sending down his Holy Spirit, to apply his merits to his people's necessities; while he himself is exercised in the high character of our Intercessor, to plead the efficacy of his death, and continually to appear' in the presence of God for us.' These are the great outlines of the everlasting covenant, as referring to the engagement of God the Son. And the promises on the part of God the Father were, that he would anoint Christ to the work, and accept of him in lieu of the sinner. And that when the Redeemer had made his soul an offering for sin,'He should see his seed, He should prolong his days, and the pleasure of the Lord should prosper in his hand. My righteous Servant, (said God,) shall justify many, for he shall bear their iniquities. As for Me, this is my covenant with him, saith Jehovah, My Spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith Jehovah, from henceforth and forever.' Such then being the stipulated terms between the high contracting parties, and having been fulfilled on the part of the Lord Jesus; the mercies promised on the part of God become sure mercies to all the Lord's people. Grace reigneth through righteousness.' And the positive assurance of pardon and salvation is brought home to the heart, by a conviction founded in the veracity of that God 'which cannot lie.' . ''•

Let any man now review the ground we have hastily trodden over, in quest of the testimonies with which these mercies of David are made sure. Let him behold an everlasting covenant, founded in grace; accomplished by the great Representative of his people in grace; and in all ages accomplishing in his people by grace: let him observe how each principle harmonizes to secure God's glory, while it tenderly secures .man's welfare: let him carefully remark how 'grace reigneth through righteousness;' and I venture to hope, if God the Holy Ghost be the Teacher, that the result will be the most absolute conviction, that our text very properly characterizes this great salvation, by calling it the 'sure mercies of David.'

The application of this doctrine, though of

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