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promise from the wrath and curse of God, Rom. viii. 1. * There is therefore now no condemnation to them who are in Christ Jesus.” See lf. liv. 10-12. “ For the mountains fhall depart, and the hills be removed, but my kindness shall not depart from thee, neither shall the covenant of my peace be removed. O thou afflicted, tofled with tempeft, and not comforted, behold I will lay thy stones with fair colours, and lay thy foundations with sapphires. And I will make thy windows of agates, and thy gates of carbuncles, and all thy borders of pleasant ftones.” We read, Rev. iv. 3. of a rainbow about the throne of Christ, which alludes unto the transaction with Noah anent the food.

rotbly, All sorts of creatures, clean and unclean, were admitted into the ark, without distinction, Gen. vii. 8.9. The ark was open to them all.

Just so is it now, under the New Testament, since the coming of Christ in the flesh, the gospel of the grace of God is preached promiscuously unto Jews and Gentiles, without any distinction. It is true, before the death of Christ, and during his personal miniftry on earth, the poor Gentiles were excluded, and the disciples, when sent to preach the gospel, it was only to the cities of the Jews, but they were discharged to go into the way of the Gentiles, or to enter into any of the cities of the Samaritans, Matth. x. 5. But after his death and resurrection, their commission is enlarged, and the door is cast open unto all nations, Mark xvi. 15. “Go ye into all the world, and preach the gospel to every creature.” It is true, the apostles, even after the resurrection of Christ, and the down-pouring of the Spirit in his extraordinary gifts, could not receive this commission of preaching the gospel to every creature; they continued preaching it to the Jews only, Acts X. 19. until they were cured of their mistake, by Peter's viGon of beasts, clean and unclean, A&s x. 11-16. and the Holy Ghost his falling down upon the Gentiles, as well as upon the Jews, ver. 44. ; and thereupon they began, according to their commission, to preach the gospel to all without any distinction; and when the Jews refused the gospel, tlie apostles turned themselves unto the Gentiles, Acts sui. 43—49. So that I say, as Noah adınitted of beasts clean and unclean into the ark, in order to their being faved from the deluge; fo our great New Teftament Ark is opened to finners of all sorts and lizes ; if they be descended of the first Adam, they are all welcome to a second Adamr, Prov. viii. 4. “ Unto you, o men, I call, and my voice is to the sons of men.” But this

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IV. The fourth thing in the method, which was to speak a little of the door of access unto the New Testament Ark.

Noah's ark stood open until all the creatures that could not lubfist in the waters had entered in, and until the deluge broke out, Gen. vii. 7-9.; for, if it had been shut, no creature could have entered into it, or been saved.

Just so, if there were not a way or door of access unto Chrift, no fleth could be saved. But we bring you good tidings of great joy, Luke ii. 10. Christ is a common Ark, a common Saviour, to finners of mankind : And to encourage poor perishing sinners to come to him, I will tell you of several doors by which entrance by faith is to be had into the New Teftament Ark, that you may not perish in the deluge.

11, The door of the revelation of Christ, as a Saviour come into the world. What is the design of the whole scriptures of truth, from the beginning to the ending, but to make Christ known to the sons of men, in order to their believing in him, that they may be saved from the wrath to come, John xx. laft, “ These things are written, that ye might believe that Jesus is the Christ, the Son of God, and that believing, ye might have life through his name." John v. 39. “Search the scriptures, for in them ye think ye have eternal life, and they are they which testify of me.” Sirs, Christ is evidently set forth before you in the word read and preached, his whole righteousness and salvation is set before you, and brought near to you; and, pray, for what end ? but that you may improve him to all the ends of his saving offices. They that want the Bible and a preached gospel will have far more to say for themselves, than you unto whom the word of God and the gospel of salvation is sent, John xv. 22. compared with Matth. x. 15. Rom. x. 14. for “ how shall they believe in him of whom they have not beard? and how thall they hear without a preacher ?" For this is not the case with you; for Christ is nigh to you, in your mouths and hearts, even in this word of faith which we preachi, Rom. x. 8. So that the very revelation of Christ is a door of faith, especially when we declare to you, Christ's own mouth, “ that he came not into the world to condemn the world, but that the world through him might be saved," John iii. 17.

2dly, The incarnation of the Son of God, or his affuming our nature into a personal union with his divine nature, is a bleft:d door of faith for any poor perifning finner of Adam's family. This we find is set forth for a ground of faith

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through the whole scriptures of truth: It was the first thing proposed to Adam and Eve immediately after the fall, when they were under awful apprehensions of present death, Gen. iii. 14. 15. (viz. the feed of the woman) shall bruise thy head, (viz. of the serpent). They were to believe, that the Son of God, who was speaking to them, would, in the fulness of time, become the feed of the woman, or be incarnate, and avenge their quarrel ; and the faith of this eased and quieted their spirits, because in this they saw that God was upon their Gide. So in the promise made to Abraham, the incarnation of the Son of God was presented unto him and his posterity, Gen. xxii. 18. “In thy seed shall all the nations of the earth be blessed.” Upon which the apoitle, Gal. iii. 16. gives the following commentary, “ He doth not speak of seeds as of many, but as of one, and to thy feed, which is Christ.” In the rest of the scriptures, where these two promiles are more fully opened, we find the incarnation of the Son of God presented as a ground of faith and hope to the church of God. Davis', in the Psalms, frequently speaks of him as man, Psal. viii. 4. compared with Heb. ii. 6. the Son of man, and the Man of God's right hand, Pfal. Ixxx. 17. Isaiah speaks of him as a Child born unto us, although at the same time his name is THE MIGHTY God, chap. ix. 6. and liii. as a Man of forrows, and acquainted with grief. Jeremiah, as a Branch of righteousness, chap. xxxiii. 15. that was to spring out of the root of Jelle, 1. xi. 1.

where almost in the New Testament, he is presented as the Word made Aeth, John i. 14.; made of a woman, Gal. iv. 4. ; the Seed of the woman, Gen. iii. 16. ; born of a virgin, Matth. i. 16.; Who “ took not on him the nature of angels, but the feed of Abraham,” Heb. ii. 16. And commonly, when he speaks of him. self through the evangelists, he denominates himself by the human nature, rather than by the divine, The Son of '

man. One fpecial reason of which is, as I think, because the faith of finners could not terminate or fix upon his divine nature, but by virtue of his human nature. The hand of faith lays hold upon the fkirt of the human nature, that it may thereby draw, as it were, the divine nature alongst with it, knowing that the personal union between these two natures cannot be diffolved. Now, that there is here a general ground of faith laid for all mankind that hears tell of this great mystery of godlinets, God manifested in the flesh, appears, if we consider, that it was not the person, but the nature of man that Christ atsumed. And the nature of man is equally related to every man and woman, that polleffes a true body, and a reasonable soul. Insomuch that every one that hears of him is warranted

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to say, This is my brother, "bone of my bone, and flesh of my fiefh," Gen. ii. 23. as Adam said of Eve when presented unto him, and therefore a help meet for me, ver. 20. O Sirs, consider this, and dwell upon it. Christ, by virtue of his in carnation, is our Goel or Kinsman, he is our blood-relation, and he took part of your flesh, that so he might be capable to act a part for you, which none else of the human race was capable to do, even to redeem you by his blood, and by death to bruise the head of the serpent. And is not this a noble ground of faith, trust, and confidence in him? O Sirs ! enter in and take poffeffion of the New Testament Ark, by this door of his incarnation, and claim him as yours, by an appropriating faith, faving with the church, If. ix. 6. To us (or to me) is this child born, &c. This doctrine was delivered by the angels at the birth of Christ, as good tidings of great joy unto all people, Luke ii. 10. 11. where they say to the shepherds, (not to us, but) “ To you is born this day, in the city of David, a Saviour, which is Christ the Lord.”

3d.y, Another passage by which faith may enter into the New Testament Ark, is Christ's obedience to the law, which was violate, broken, and dishonoured, by the Gin of the first Adam, and of all his posterity. For understanding of this you would know, that the condition upon which life was promised to Adam, and to all mankind in him, was perfect obedience unto the command of the law, “ He that doth these things fall live in them,” Lev. xviii. 5. compared with Gal. iii. 12. And if Adam had continued in his obedience, he and his posterity might have claimed temporal, spiritual, and eternal life, as a debt due to them (though not upon the account of the intrinsic merit of his obedience, yet) by virtue of the paction in the covenant of works. Well, man being in honour, continued not; Psal. xlix. 12. compared with Gen. iii. 6. He brake the covenant by eating the forbidden fruit; and all his children's teeth ever since have been set on edge against God, their carnal minds being enmity against God, are not subject to the law of God, Rom. viii. 7. by which mean they have lost their title to that life promised in the first covenant, and are fallen under the sentence of death ; and without the honour of the law be repaired by a perfect obedience yielded unto it by man, or one in man's nature, it stands as an eternal bar in the way of life and salvation unto all mankind. Well, Christ, the eternal Son of God, as man's Kinsman and Surety, undertakes to repair the broken law, saying to his Father, “Lo, I come, in the volume of the book ii is written of me, I delight to do thy will

, () my God; yea, thy law is within my heart,” Pfal. xl. 7. 8. compared with Heb. x. 7. as if he had said, 'Let my ear be bored unto thy service in this matter, for it is the firm purpose of my heart to fulfil all righteousness that the law requires of mankind sinners.' And accordingly, in the fulness of time, he is not only made of a woman, but made under the law, Gal. iv. 4. and in our stead and room magnifies the law and makes it honourable, 16. xlii.21.: By which means, all legal bars and impediments lying in the way of salvation and life, from the part of the command of the law is made up again, and the law as fully satisfied as though it had never been broken, and the title to the life promised in the covenant of works comes to stand in the person of our common Kinsman and blood. relation ;' upon which account, his righteousness and salvation is published and brought near unto all; yea even unto them that are itout hearted and far from righteousness, ll. xlvi. at the clofe. And you see in the fortieth psalm, after he had faid to his Father, in the council of peace, " I delight to do thy will, O my God, yea, thy law is within my heart," immediately he adds, ver. 9. 10." I have preached righteousness in the great congregation, I have not refrained my lips, O Lord, thou knoweit, I have not hid thy righteousness within my heart," &c. Thus you see, that all who have the gospel preached unto them have a right of access to his righteousness or perfect obedience to the law; and whoever they be that believe in him as the Lord our righteousness, Jer. xxiii. 6. they enter into the New Testament Ark, and are saved from the deluge of God's wrath; “ For there is no condemnation to them that are in Christ Jesus,” because the righteousness of the law is fulfilled in them, Rom. viii. 1. 3. 4. and x. 4. Christ becomes the end of the law for righteousnets to them. Hence is that of the apostle, 2 Cor. v. at the close, “God was in Chrift, not imputing their trespafses to them ; for he hath made him to be fin for us, who knew no fin, that we might be made the righteousness of God in him."

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