SECOND USE. As all these, and many more privileges, do come to thee through or by the new covenant, and that thou mightst not doubt of the certainty of these glorious privileges, God hath so ordered it that they do all come to thee by way of purchase, being obtained for thee, ready to thy hand, by that one Man Jesus, who is the Mediator, or the Person that hath principally to do both with God and thy soul in the things on this covenant; so that now thou mayst look on all the glorious things that are spoken of in the new covenant, and say, All these must be mine; I must have a share in them; Christ hath purchased them for me, and given them to me. Now I need not to say, O! but how shall I come by them? God is holy. I am a sinner; God is just, and I have offended. No; but thou mayst say, Though I am vile and deserve nothing, yet Christ is holy, and He deserves all things; though I have so provoked God by breaking His law that He could not in justice look upon me, yet Christ hath so gloriously paid the debt that now God can say, Welcome, soul, I will give thee grace, I will give thee glory, thou shalt lie in My bosom, and go no more out; My Son hath pleased Me, He hath satisfied the loud cries of the Law and justice, that called for speedy vengeance on thee; He hath fulfilled the whole Law, He hath brought in everlasting righteousness (Dan 9:24,25). He hath overcome the devil, washed away thy sins with His most precious blood, destroyed the power of death, and triumphed over all the enemies. This He did in His own Person, as an ordinary Jesus, for all persons in their stead, even as for so many as shall come into Him; for His victory, I give to them, His righteousness I give to them, His merits I bestow on them, and look upon them holy, harmless, undefiled, and forever comely in my eye, through the victory of the Captain of their salvation (1 Cor 15:55-57).
And that thou mayest, in deed and in truth, not only hear and read this glorious doctrine, but be found one that hath the life of it in thy heart, thou must be much in studying of the two covenants, the nature of the one, and the nature of the other, and the conditions of them that are under them both. Also, thou must be well-grounded in the manner of the victory and merits of Christ, how they are made thine.
First, And here thou must, in the first place, believe that the babe that was born of Mary lay in a manger at Bethlehem, in the time of Caesar Augustus; that He, that babe that child, was the very Christ.
Second, Thou must believe that in the days of Tiberius Caesar, when Herod was tetrarch of Galilee, and Pontius Pilate governor of Judea, that in those days He was crucified, or hanged on a tree between two thieves, which by computation, or according to the best account, is above sixteen hundred years since.
Third, Thou must also believe that when He did hang upon that cross of wood on the Mount Calvary, that then He did die there for the sins of those that did die before He was crucified; also for their sins that were alive at the time of His crucifying, and also that He did by that one death give satisfaction to God for all those that should be born and believe in Him after His death, even unto the world's end. I say, this thou must feel, upon pain of eternal damnation, that by that one death, that when He did die, He did put an end to the curse of the Law and sin [This is the doctrine that I will live and die by, and be willing to be damned if it saves me not. I am not ashamed of the Gospel of Christ, for it is the power of God to salvation; therefore I preach Christ crucified, to the Jews a stumbling block, and to the Greeks foolishness (Rom 1:16; 1 Cor 1:23).] and at that time by His death on the Cross, and by His resurrection out of Joseph's sepulcher, He did bring in sufficient righteousness to clothe thee withal completely—"For by one offering He hath perfected forever them that are sanctified." Not that He should often offer Himself—"for then must He often have suffered since the foundation of the world; but now ONCE at the end of the world hath He appeared to put," or do, "away sin by the sacrifice of Himself"—namely, when He hanged on the Cross. For it is by the offering up the body of this blessed Jesus Christ ONCE for all. Indeed, other priests may oftentimes offer sacrifices and offerings that can never take away sins, but this Man, this Jesus, this anointed and appointed sacrifice, when He had offered ONE sacrifice for sins, forever sat down on the right hand of God (Heb 10:14; 9:24,25).
[A word of advice]. But because thou in thy pursuit after the faith of the Gospel wilt be sure to meet with devils, heretics, particular corruptions, as unbelief, ignorance, the spirit of works animated on by suggestions, false conclusions, with damnable doctrines, I shall therefore briefly, besides what hath been already said, speak a word or two before I leave thee of further advice, especially concerning these two things. First, How thou art to conceive of the Saviour. Second, How thou art to make application of Him.
First. For the Saviour. 1. Thou must look upon Him to be very God and very Man; not man only, nor God only, but God and Man in one Person, both natures joined together, for the putting of Him in a capacity to be a suitable Saviour; suitable, I say, to answer both sides and parties, with whom He hath to do in the office of His Mediatorship and being of a Saviour. 2. Thou must not only do this, but thou must also consider and believe that even what was done by Jesus Christ, it was not done by one nature without the other; but thou must consider that both natures, both the Godhead and the manhood, did gloriously concur and join together in the undertaking of the salvation of our bodies and souls; not that the Godhead undertook anything without the manhood, neither did the manhood do anything without the virtue and union of the Godhead; and thou must of necessity do this, otherwise thou canst not find any sound ground and footing for thy soul to rest upon.
