Gal. iii. 16. and to David, 2 Sam. vii. 12.-16. Heb. i. 5. But it was only in his resurrection that he began to enter into the full possession of what had been promised. Assistance in his work he all along experienced, but it was at his resurrection, that God testified, in a stronger manner than ever, his acceptance of it; and then it also was, that the Redeemer began to enter into his glory, Luke xxiv. 26. It was then, that laying aside the form of a servant, he became Lord both of the dead and the living, Rom. xiv. 9. Sure, as God speaks of an everlasting covenant, Isa. lv. 3. it was through the blood of that covenant that he brought again from the dead our Lord Jesus, Heb. xiii. 20. viz. through it, as the great condition upon which he should receive all sure mercies, or saving benefits, to dispense to his people. It was only then, that they became fully his. In his personal ministry he was not sent, but unto the lost sheep of the house of Israel, and hence he bestowed saving mercies on a few only who applied to him, Mat. xv. 22.-28. But at his resurrection and ascension, repentance and remission of sins began to be preached in his name among all nations, Luke xxiv. 47. he being exalted as a Prince and a Saviour to give both. Acts v. 31. Then all power was given him in heaven and in earth, Mat. xxviii. 18. and consequently all the mercies he had purchased, became his in possession. They were now not only mercies, but the sure mercies of David, i. e. of Christ: of him who had been dead, but was now alive for ever more, Rev. i. 18.

2. The Apostle's reasoning bears, that the sure mercies of Christ could not be given, without a

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view to his resurrection. It was said by the Father, "Thy throne shall be established for ever,” 2 Sam. vii. 16. But so it could not be, unless he had been raised from the dead; that establishment therefore included his resurrection. Had he continued in the state of the dead, or like Lazarus, &c. returned to it, where was the stability of his throne? the eternity of his kingdom? Is it conceivable, that God would give the sure mercies of our David unto us,

and not raise him from the dead? that he would bestow sure and saving mercies on us for his sake, and not raise him from the grave? that he would perform the promises immediately relating to us, and not those which directly referred to him? Impossible. This would be affirming in effect, that while he was merciful to us for his Son's sake, he would be unjust, and unfaithful to him. It was early announced to his blessed virgin-mother, that the Lord God would give him the throne of his father David, Luke i. 31. which began to take place at his resurrection. He, who in his doctrine, had been a Witness, and in his life, a Leader to the people, began in his resurrection to be their Commander. It is well observed, by a learned author, that "God giving this promise to his people, I will make an everlasting covenant with you (of which the Messiah was to be the mediator, and to ratify it by his death) and adding this expression, even the sure mercies of David, could signify no less, than that the Christ who was given first to us, in a frail and mortal condition, in which he was to die, snould afterwards be given in an immutable state, and consequently, that he being dead, should rise into eternal

life." Pearson on the Creed, p. 253. It was not possible, but that He who sent him into the world in his incarnation, would bring him again into the world in his resurrection, Heb. i. 6.

Scripture frequently states the connection between Christ's resurrection and these mercies, as between a cause and its effects; now, as the latter are proofs of the former, so are these mercies of Christ's resurrection. Among other instances, three are observable, viz. Our justification, our sanctification, and our resurrection. "He was raised again for our justification, Rom. iv. 15. who is he that condemneth? It is Christ that died, yea, rather that is risen again," chap. viii. 34. In his death, indeed, our debt was paid, but in his resurrection, the handwriting, or bond of payment was torn as in a thousand pieces. That all important event, evinced in the strongest manner, that he who suffered without the gate, had now brought in an everlasting righteousness within the vail. Such is the connection between it and our justification, that the Apostle tells the Corinthians, "If Christ be not raised, your faith is vain: ye are yet in your sins," 1 Cor. xv. 17. i, e. involved in all their guilt, exposed to all that wrath which they deserve. Our regeneration and san&ification depend also on our Lord's resurrection, Phil. iii. 10. By it we are begotten again, 1 Pet. i. 3. "as he was raised from the dead by the glory of the Father, even so we also should walk in newness of life," Rom. vi. 4. « Being risen with him, we must seek those things which are above," Col. iii. 1. The connection between his resurrection and ours, is like that betwixt the first fruits and the full harvest.

Christ is risen from the dead, and become the firstfruits of them that slept. "Christ the first-fruits, afterward they that are Christ's at his coming," 1 Cor. xv. 20, 23. Hence, if we believe that Jesus died, and rose again, even so them also who sleep in Jesus, will God bring with him," 1 Thess. iv. 14. Thus the resurrection of Christ insures all the promises to his people. He having fulfilled the condition on which they were made to him, and this being evidenced by his resurrection, they are as sure as it is certain. In raising him, God has given the utmost security, that he will fulfil all his other promises. For,

4. The very words under consideration are an ample promise to believers. Solemn and striking are the Father's invitations to sinners: Spending money for that which is not bread, and their labour for that which satisfieth not. Hearken diligently unto me. Incline your ear, and come unto me. Hear, and your souls shall live. To allure their compliance with the invitation thrice repeated, the great and precious promise is added, and your soul shall live, i. e. ye shall. Compare Lev. v. I. Ezek. xviii. 4. This must be understood of spiritual and eternal life, for it is mentioned as the consequence of hearing, believing, or coming unto God. In confirmation of this, the God of all grace is pleased to add further, "For I will make an everlasting covenant with you, even the sure mercies of David." The designation given to both covenant and mercies implies their eternity: It being everlasting; and they sure, or yea, and amen, 2 Cor. i. 20. What God had said by the prophet, the Apostle repeats in few, but em

phatic words, "I will give you the sure mercies of David;" and if sure mercies, then they were never to be taken away, nor come to an end, no not by death itself. For if so, with no propriety could they be called sure, or the covenant everlasting. The truth is, that during life,these mercies, these streams which gladden the city and the saints of God, run as above ground, at death they enter as on their subterraneous course, and at the resurrection, they again make their appearance, and shall run on as in a mighty torrent, long as the river of life glides through the celestial city, Rev. xxii. 2. The sure mercies of David, therefore, promised to believers, imply their resurrection at the last day.

If these mercies imply that he was raised from the dead, the giving them to his people must imply that they also shall rise. This cannot be denied, without involving ourselves in the most disagreeable consequences: particularly in this, that sure mercies when given to the Head, imply his resurrection; but that when given to the members, do not imply theirs: that they are not so operative in the one case, as in the other. This conse-quence also follows, that sure mercies come to an end. For if believers be not raised from the grave, all the mercies respecting their bodies are for ever at an end. And then they may justly cry, Lord where are thy former mercies, which thou swarest unto David, in thy truth? Psal. lxxxix. 49. But, sure as God is truth itself, no such complaint shall ever drop from their lips. The sure mercies of their Witness, Leader, and Commander, being given them as certainly as they issued in his re