Christ Set Forth, Section 5 · Chapter 3
CHAP. III.
The ſecond: The ſpeciall peculiar influence that Interceſſion hath into our Salvation and Juſtification, and the Reaſons why God appointed it to be added to the former.
TO come now more particularly to ſhew that proper and ſpeciall influence that Interceſſion hath into our Salvation, and what it addes to the Oblation of Chriſts death, (though in its kinde perfect) in order, to the effecting our ſalvation; and ſo ſhew the more inward reaſons why God ordained (for upon his ordination alone this is to be put) this work of Interceſſion in heaven to be joyned with his death. And both theſe I ſhall put promiſcuouſly together; for in laying down the Reaſons why God thus ordered our ſalvation to be brought about by it, that influence alſo which Interceſsion hath into our ſalvation, will together therewith appeare.
The Reaſons either reſpect 1 God himſelfe, who will have us ſo ſaved, as himſelfe may be moſt glorified; Or 2 reſpect us and our ſalvation: God [ordering all] the links of this golden chaine of the Cauſes of our ſalvation, as ſhould make [our ſalvation moſt ſure] and ſtedfaſt, (as David in his laſt Song ſpeaks,Firſt ſort of reaſons reſpect God. 2 Sam. 23. 5.) Or 3 reſpect Chriſt himſelf, whoſe glory is to be held up, & throughout continued as the Author and Finiſher of our Salvation, Beginner and Ender of our Faith and Juſtification.
The firſt ſort of Reaſons reſpect God himſelfe.
1.1. In generall. God will bee dealt with like himſelfe. In generall: God will be dealt withall like himſelfe, in and throughout the whole way of our ſalvation, from firſt to laſt, and carry it all along as a Superiour wronged, and ſo keepe a diſtance between himſelf and ſinners; who ſtill are to come to him by a Prieſt, and a Mediator, (as Heb. 7. 25. hath it) upon whoſe mediation and interceſſion for ever, (as there) (at leaſt till the day of Judgement) their Salvation doth depend: and therefore though Chriſt in his diſpenſation of all to us downward, doth carry it as a King, as one having all power to juſtifie and condemne, (as hath beene ſhewne) yet upward, towards God, he carries it as a Prieſt who muſt ſtill intercede to do all that which he hath power to do as a King: Therefore in the ſecond Pſal. after that God had ſet him up as King upon his holy hill, ver. 6. namely, in heaven, and ſo had committed all power in heaven and earth to him; then he muſt yet ask all that he would have done; Aske of me, and I will give thee, &c. ver. 8. ſayes God to him: For though he be a King, yet he is Gods King; I have ſet [My King] &c. and by asking him, God will be acknowledged to be above him. But more of this hereafter.
But 2.2. More particularly, for the glory of Gods Free grace. more particularly. God hath two Attributes which he would have moſt eminently appear in their higheſt glory by Chriſts effecting our ſalvation, namely, Iuſtice, and Free grace; and therefore hath ſo ordered the bringing about of our ſalvation, as that Chriſt muſt apply himſelfe in a more eſpeciall manner unto each of theſe, by way of Satisfaction to the one, of Entreaty to the other: Juſtice will be known to be Juſtice, and dealt with upon its owne tearmes; and Grace will be acknowledged to be Free grace, throughout the accompliſhment of our ſalvation. You have both theſe joyned, Rom. 3. 23, 24, 25. Being juſtified [freely through his grace] by the [Redemption] that is in Chriſt Ieſus: That he might be [juſt] and the juſtifier of him that beleeves. Here is higheſt Iuſtice, and the freeſt Grace both met to ſave us, and both ordained by God to be declared and ſet forth, as ver. Which looks to be applyed unto in a way of entreaty and Interceſſion.25. and 26. have it. I ſaid before, that God juſtifies and ſaves us through free grace, ſo abſolutely, freely, as if his Juſtice had had no ſatisfaction. Now therefore our ſalvation depending & being carryed on, even in the application of it, by a continuation of Grace in a free way, notwithſtanding ſatisfaction unto Juſtice; therefore this free grace muſt be ſought to, and treated with like it ſelfe, and applyed unto in all, and the ſoveraignty and freeneſſe of it acknowledged in all, even as well as Gods Iuſtice had the honour to be ſatisfied by a price paid unto it, that ſo the ſeverity of it might appeare and be held forth in our ſalvation. Thus God having two attributes eminently to be dealt withall, his Juſtice and his free Grace, it was meete that there ſhould be two eminent actions of Chriſts Prieſthood, wherein he ſhould apply himſelfe to each according to their kind, and as the nature and glory of each doth require. And accordingly in his death he deals with Iuſtice, by laying downe a ſufficient price; and in his Interceſſion, he entreateth Free grace, and thus both come to be alike acknowledged. In the 4. Heb. 16. we are encouraged to come boldly [to the Throne of grace] becauſe we have an Highprieſt entred into the Heavens: Obſerve how it is called [a Throne of grace] which our High-prieſt now in heaven officiates at: So called, becauſe his Prieſthood there deals with free grace chiefly, it is a Throne of Grace, and ſo to be ſued unto; therefore he treateth with God by way of Interceſsion. Of this Throne of Grace in heaven, the MercieMercy-ſeat in the Holy of holies was the Type. And as there the High-prieſt was to bring the bloud and MercieMercy-ſeat together, he was to ſprinkle the bloud upon it; ſo Chriſt. And as the High-Prieſt was to go into the Holy of holies by bloud, ſo with Incenſe alſo, (that is, Prayer:) To ſhew, that Heaven is not opened by meere Iuſtice, or bringing onelyonly a price in hand for it; but by Grace alſo, and that muſt be entreated; and therefore when the Prieſt was within that holy place, he was to make a Cloud over the MercieMercy-ſeat, (which cloud of Incenſe is Prayer, whereof Incenſe was the Type, Rev. 8. 3.) And thence it is, that Chriſt hath as much work of it ſtill in heaven as ever, though of another kind: He dealt with Iuſtice here below, to ſatisfie it, and here got mony enough to pay the debt; but in heaven he deals with Mercy. Therefore all the Grace he beſtows on us, he is ſaid firſt to receive it, even now when in heaven. Acts 2. 33. it is ſaid of him, after his going to heaven, and that he was exalted, &c. that he received the promiſe of the Spirit, which Ioh. 14. 16. he told them he would pray for. And this is part of the meaning of that in Pſal. 68. 18. He aſcended up on high, and [received] gifts for men, ſayes the Pſalmiſt: The Apoſtle renders it, Epheſ. 4. [gave] but you ſee, it was by receiving them firſt, as fruits of his Interceſſion and asking after his aſcending; He is ſaid both to give, as being all of his own purchaſe; and as having power as a King alſo both to doe and beſtow all he doth, and yet withall he is ſaid to receive all that he gives, becauſe as a Prieſt he intercedes for it, and asks it. Free grace requires this. This is the firſt thing.
Yea,2. Gods juſtice ſtood upon it. Secondly, Juſtice it ſelfe might ſtand a little upon it, though there was enough in Chriſt his death to ſatisfie it; yet having been wronged, it ſtood thus far upon it, (as thoſe to whom a debt is due, uſe to doe) namely, to have the money brought home to Gods dwelling houſe, and laid downe there. God is reſolved not to ſtoope one whit unto man, no nor to Chriſt his Surety. Juſtice will not onelyonly be ſatisfied, and have a ſufficient ranſome collected and paid, as at Chriſts death; but he muſt come and bring his bags up to heaven: juſtice will be paid it upon the MercieMercy-ſeate: For ſo in the Type the blood was to be carried into the Holy of holies, and ſprinkled upon the MercieMercy-ſeat. And therefore his Reſurrection, Aſcenſion, &c. were but as the breaking through all enemies, & ſubduing them, to the end to bring this price or ſatisfaction to the MercieMercy-ſeat; and ſo God having his money by him, might not want wherewithall to pardon Sinners: ſo as the blood of Chriſt is currant money, not only on earth, but in heaven too, whither all is brought, which is for our comfort, that all the treaſure which ſhould ſatisfie God, is ſafely conveyed thither, and our Surety with it.
The ſecond ſort of reaſons why God ordained Chriſts interceſſion to be joyned to his Death,Second ſort of reaſons, it was beſt for the effecting our Salvation. are taken from what was the beſt way to effect and make ſure our ſalvation, and ſecure our hearts therein: and theſe reaſons will ſhew the peculiar influence that Interceſſion hath into our Salvation, and therein as in the former.
Firſt in generall, God would have our ſalvation made ſure, and us ſaved all manner of wayes, over and over.11. In generall, God would have us ſaved all manner of wayes. By ranſome and price, (as Captives are redeemed) which was done by his Death, which of it ſelfe was enough; for it is ſaid, Heb. 10. to perfect us for ever. 22. The Application of Redemption to us from Chriſts Interceſſion.By power and reſcue; ſo in his Reſurrection, and Aſcenſion, and ſitting at Gods right hand which alſo was ſufficient, Then33. More particularly our juſtification depends on it. again by Interceſsion, a way of favour and entreaty; and this likewiſe would have beene enough, but God would have all wayes concurre in it; whereof notwithſtanding not one could fail; a three fold cord, whereof each twine were ſtrong enough, but all together muſt of neceſſity hold.
Secondly, The whole Application of his redemption, both in juſtifying and ſaving of us firſt and laſt, hath a ſpeciall dependance upon this his Interceſsion. This all Divines on all ſides doe attribute unto it whilſt they put this difference betweene the influence of his death, and that of his interceſſion into our ſalvation; calling his death Medium impetrationis; that is, the meanes of procurement or obtaining it for us; But his interceſſion, Medium applicationis, the Meanes of applying all unto us. Chriſt purchaſeth ſalvation by the one, but poſſeſſeth us of it by the other: Some have attributed the Application of Iuſtification to his Reſurrerection; but it is much more proper to aſcribe it to his Interceſsion; (and what cauſall influence his Reſurrection hath into our Iuſtification, hath been afore in the third Section declared.) But that his eternall Prieſthood in heaven, and the work of its Interceſsion, is the applying cauſe of our eternall ſalvation, in all the parts of it, firſt and laſt, ſeems to me to be the reſult of the connexion of the 8, 9, and 10. verſes of the 5. Chap. to the Hebrews: For having ſpoken of his obedience and ſufferings unto death, ver. 8. and how he thereby was made perfect, ver. 9. he ſayes, And being (thus firſt) made perfect, he became [the Author] (or applying cauſe, foreign) of eternall ſalvation, unto all them that obey him; and this by his being become an eternall Prieſt in heaven, after he was thus perfected by ſufferings: for ſo it follows, ver. 10. Called of God an High-prieſt, after the order of Melchiſedech: And Melchiſedechs Prieſthood was principally the type of his Prieſthood in heaven, as was before declared. One leading inſtance to ſhew that his Interceſſion was to be the applying cauſe of ſalvation, was given by Chriſt, whilſt he was on earth, thereby manifeſting what much more was to be done by him in heaven, through his Interceſsion there: when he was on the Croſſe, and as then offering that great ſacrifice for ſin, he at that time alſo joyned prayers for the juſtification of thoſe that crucified him, Father, [forgive] them, for they know not what they doe: So fulfilling that in Eſay 53. ult. He bare the ſins of many, and made Interceſſion for the tranſgreſſours. And the efficacie of that prayer then put up, was the cauſe of the converſion of thoſe three thouſand, Acts 2. whom ver. 35. the Apoſtle had expreſly charged with the crucifying of Chriſt, whom ye by wicked hands have taken, crucified, and ſlaine. Theſe were the firſt fruits of his Interceſſion, whoſe prayers ſtill doe reap and bring in the reſt of the crop, which in all ages is to grow up unto God on earth.
3. And more particularly, as the whole Application in generall, ſo our Iuſtification, in the whole progreſſe of it, depends upon Chriſts Interceſſion. As
1.1 The firſt act of our juſtification and our converſion depends upon it. Our firſt actuall or initiall Iuſtification, (which is given us at our firſt converſion) depends upon Chriſts Interceſsion: Therefore in the fore-mentioned prayer on the Croſſe, the thing he prayed for was Forgivenes, Father forgive them. You heard before that Chriſts death affords the matter of our juſtification, as being that which is imputed, the ranſome, the price, the thing it ſelf that ſatisfies: And that his Reſurrection was the originall act of. Gods juſtifying us in Chriſt; We were virtually juſtified then in Chriſt his being juſtifyed as in a Common Perſon. But beſides all this, there is a perſonall or an actuall Iuſtification to be beſtowed upon us, that is, an accounting and beſtowing it upon us in our own perſons; which is done whē we beleeve, and it is called (Rom. 5. 1.) a being juſtifyed by faith, and (ver. 10.) receiving the atonement: now this depends upon Chriſts Interceſsion; and it was typified out by Moſes his ſprinkling the people with blood, mentioned Heb. 9. 19. which thing Jeſus Chriſt as a Mediator and Prieſt doth now from Heaven: For Heb. 12. 24. it is ſaid, You are come to Heaven, and to Ieſus the Mediator of the new Covenant, and (as it is next ſubjoyned) to the blood of ſprinkling: he ſhed his blood on the Croſſe on earth, but he ſprinkleth it now as a Prieſt from Heaven: For it is upon Mount Sion, to which (he had ſaid firſt in the former verſe) ye are come; and ſo to Chriſt as a Mediator ſtanding on that mount, and ſprinkling from thence his blood: and ſo therein there is an alluſion unto Moſes, Chriſts Type, who ſprinkled the people with the blood of that ceremoniall covenant, the type of the covenant of grace. Now in the 1 Pet. 1. 2. The ſprinkling of Chriſt his blood, as it is there made the more proper work of Chriſt himſelfe, in diſtinction from the other perſons, (and therefore was done by Moſes, who was his type) ſo is it alſo put for our firſt juſtification. And this ſprinkling (as it is there mentioned) is from the vertue of his interceſſion: And therefore in that place of the Heb. forecited, he attributes an interceſſion unto it, as the phraſe that follows, which [ſpeaks] better things, &c. doth imply, of which more hereafter. Yet concerning this firſt Head, let me adde this by way of caution, (which I ſhall preſently have occaſion to obſerve) that though this our firſt juſtification is to be aſcribed to his Interceſsion, yet more eminently Interceſsion is ordained for the accōpliſhing our ſalvation, & this other more rarely in the Scripture attributed thereunto.
Secondly,2. The continuance of our juſtification depends upon it. The continuation of our Iuſtification depends upon it. And as his Interceſsion is the vir tuall continuation of his Sacrifice; ſo is it the continuing cauſe of our juſtification: which though it be an act done once, as fully as ever, yet is it done over every moment, for it is continued by acts of free Grace, & ſo renewed actually every moment. There is a ſtanding in Grace by Chriſt ſpoken of Rom. 5. 2. as well as a firſt acceſſe by Chriſt, and that ſtanding in grace, and continuing in it, is afterwards ver. 11. attributed to his life, that is, as it is interpreted Heb. 7. 25. his living ever to intercede. We owe our ſtanding in grace every moment, to his ſitting in Heaven, and interceding every moment; There is no freſh act of juſtification goes forth, but there is a freſh act of interceſſion. And as though God created the World once for all, yet every moment he is ſaid to create, every new act of providence beeing a new creation; ſo likewiſe to juſtifie continually, through his continuing out free grace to juſtifie as at firſt; and this Chriſt doth by continuing his Interceſſion: he continues a Prieſt for ever, and ſo we continue to be juſtifyed for ever.
3.A full ſecurity of our juſtification given thereby forever. There is hereby a full ſecurity given us of juſtification to be continued for ever. The danger either muſt lie in old ſins comming into remembrance, or elſe from ſins newly to be committed. Now firſt, God hereby takes order,1. Againſt the remembrance of ſins paſt. that no old ſins ſhall come up into remembrance, to trouble his thoughts, (as in the old Law, after the Prieſts going into the Holy of holies, their ſins are ſaid yet to have done, Heb. 10. 3.) and to that end it was that he placed Chriſt as his Remembrancer for us, ſo neere him, to take up his thoughts ſo with his obedience, that our ſinnes might not come into mind: not that God needed this help to put himſelf in mind, but onelyonly for a formality ſake, that things being thus really carryed between God and Chriſt for us, according to a way ſuiting with our apprehenſions, our faith might be ſtrengthened againſt all ſuppoſitions and feares of after reviving our guilts. Look therefore, as God ordained the Rain-bow in the heavens, that when he lookt on it, he might remember his Covenant, never to deſtroy the world againe by water; ſo he hath ſet Chriſt as the Rain-bow about his Throne. And look as the Bread and Wine in the Lords Supper are appointed on earth to ſhew forth Chriſts death, as a Remembrancer to us; ſo is Chriſt himſelfe appointed in heaven to ſhew forth his death really, as a Remembrancer thereof to his Father; and indeed, the one is correſpondent to the other: OnelyOnly the Papiſts have perverted the uſe of the Lords Supper, by making it on earth, a commemorative ſacrifice to God, when as it is but a Remembrancer thereof to men: and beſides, their Prieſts therein do take upon themſelves this very office of preſenting this ſacrifice to God, which is proper onelyonly to Chriſt in Heaven; But God when he would make ſure not to be tempted to remember our ſins any more, nor trouble himſelfe with them, hath ſet his Chriſt by him to put him in minde of his ſo pleaſing an offering. So the High-Prieſts going into the Holy of holies, was for a memoriall, and therein the Type of Chriſt. And this is plainly & expreſly made the uſe of this execution of his Prieſtly office in Heaven, Heb. 8. where the Apoſtle having diſcourſed of that part of his office (as the chiefe thing he aimed at in this Epiſtle, ver. 1. and of the neceſſity of it ver. 3, 4, and 5. and excellencie of it, in this reſpect, ver. 6.) he then ſhews, how from thence the new Covenant of pardon came to be ſure and ſtedfaſt, that God will remember our ſins no more, ver. 12. which he there brings in as the proper uſe of this Doctrine, and of this part of his Prieſthood.
2.2. To prevent the accuſing & condemning us by new ſinne; for times to come. As by reaſon of interceſſion, God remembers not old ſins, ſo likewiſe he is not provoked by new. For though God when he juſtifies us ſhould forgive all old ſins paſt for ever, ſo as never to remember them more, yet new ones would break forth, and he could not but take notice of them: and ſo, ſo long as ſinne continues, there is need of a continuing interceſsion. Therefore for the ſecuring us in this, it is ſaid, Rom. 5. 10. That if when we were enemies, we were reconciled to God by the death of his Sonne; much more, being reconciled, we ſhall be ſaved [by his life.] Where we ſee, that his Death is in ſome more ſpeciall manner ſaid to procure reconciliation at firſt for ſinnes of unregeneracie, and to bring us to Chriſt; but then his life and Interceſſion, or living to intercede, is ſaid to keep God and us friends, that we may never fall out more. What Chriſt did on earth, doth more eſpecially procure reconciliation for ſinnes which we doe in the ſtate of nature; ſo as notwithſtanding them, God reſolves to turne us from that ſtate,Interceſſion principally intended for ſins after converſion. and draw us to Chriſt: But ſins which we commit after converſion, (though pardoned alſo by his death) yet the pardon of them is more eſpecially attributed to his life and interceſsion, as a daily preſervative, a continuall plaiſter (as ſome call it) to heale ſuch ſinnes. So that it would ſeeme, that God out of his eternall love doth bring us to Chriſt, and draws us to him through the beholding the reconciliation wrought by his death, and ſo gives us at firſt converſion, unto Chriſt; and we being brought to him, he ſprinkles us with his bloud; and then God ſayes to him, Now doe you look to them, that they and I fall out no more. And to that end Chriſt takes our cauſe in hand by that eternall Prieſthood of his; and from that time begins more eſpecially to intercede for us. And thus ſinnes after the ſtate of grace, may be ſaid more eminently to be taken away by that part of his Prieſthood, which he now in heaven performes. That place alſo, 1 Ioh. 2. 1, 2. ſeems to make this the great end of Interceſſion, [If any man ſinne, (that is, if any of the company of Beleevers, to whom alone he wrote) we have an Advocate wich the Father:] ſo as Interceſſion principally ſerves for ſins to come, or committed after grace received. Thus alſo in his prayer, Ioh. 17. which was left as a patterne of his Interceſſion in heaven, he prayes for his Elect as Beleevers, I pray for them [that ſhall beleeve] through their word: Not but that ſinnes after converſion are taken away by his death;In what ſenſe his Death doth more eminently prevaile for the pardon of ſins afore converſion, and his Interceſſion for ſins after. and ſinnes before it, by his Interceſſion alſo: for Chriſt interceded for thoſe who crucified him, and by vertue of that Interceſſion, thoſe three thouſand were converted, (as was obſerved.) But the meaning only is, that yet more eminently the work of reconciliation for ſins before converſion, is attributed to his death; & for ſins after converſion, to his Interceſſion: Even as the Perſons of the Trinity, though they have all a like hand in all the works of our ſalvation; yet we ſee that one part is attributed more to one Perſon, and another to another.
A third ſort of reaſons why God ordained this work of Interceſsion to accompliſh our ſalvation by,3. Sort of Reaſons from Chriſt. doe reſpect Chriſt himſelfe, whoſe honour and glory, and the perpetuation of it in our hearts, God had as well in his eye in the ordering all the workings of our ſalvation, as much as his owne, That all might honour the Sonne as well as the Father, as Chriſt himſelfe ſpeaks. Now therefore for the maintaining and upholding his glory, and the commings in thereof, did God ordaine after all that he had done for us here below, this work of Interceſſion in heaven, to be added to all the reſt, for the perfecting of our ſalvation. As
Firſt,1. That none of Chriſts offices ſhould lye vacant. it became him, and was for his honour, that none of his offices ſhould be vacant or lye idle, and he want employment in them: All offices have work to accompanie them; and all work hath honour (as its reward) to ariſe out of it. And therefore when he had done all that was to be done on earth, as appertaining unto the merit of our ſalvation, he appoints this full and perpetuall work in heaven, for the applying and poſſeſſing us of ſalvation, and that as a Prieſt, by praying and interceding in the merit of that one oblation of himſelfe. God would have Chriſt never to be out of office, nor out of work. And this very reaſon is more then intimated, Heb. 7. 24, 25. This man, becauſe he continueth ever, hath an unchangeable Prieſt-hood, (or, as ver. 21. expounds it) for ever. And the work of his Prieſthood is interpreted, ver. 25. to be ever to make interceſsion. The meaning is, that God would not have him continue to be a Prieſt in title onelyonly, or in reſpect onelyonly of a ſervice paſt, and ſo to have onelyonly the honour of Prieſthood perpetuated to him out of the remembrance of what he once had done, (as great Generals have, even in time of peace, the glory of ſome great battail fought continued to them in their titles, or rewards for ever:) But God would have him have as the renowne of the old, ſo a perpetuall ſpring of honour by new work, and employment in that office which he is continually a doing, ſo to preſerve the verdure of his glory ever freſh and greene, and therefore ordained a continuall work for him. And the ſumme of the Apoſtles reaſoning is this, That ſeeing himſelfe was to be for ever, ſo ſhould his work and Prieſthood be, that ſo his honour might be for ever: So ver. 28. concludes it, Conſecrated or perfected for evermore.
Secondly,2. That Chriſt might have a continual hand in each, and every work of our ſalvation to the laſt. for the ſame reaſon alſo, it became him that the whole worke of our ſalvation firſt and laſt, and every part of it, every ſtep and degree of accompliſhment of it, ſhould be ſo ordered as he ſhould continue ſtill to have as great and continuall a hand in every part, even to the laying of the top ſtone thereof, as he had in laying the firſt foundation and corner ſtone thereof. And this you have expreſſed, Heb. 12. 2. Looking to Ieſus the beginner and perfecter of our faith. Two things had been ſaid of him, as two cauſes of two effects; and we muſt looke to him in both. 1. He is to be looked at, as Dying, (enduring the Croſſe) as there he is ſet forth. 2. As ſitting at Gods right hand, and interceding; (as that whole Epiſtle had repreſented him.) We are to look at theſe two as cauſes of a double effect: to looke at his dying, as that which is the beginning of our faith, (ſo according to the Greeke, and the margent of our tranſlation) and at his ſitting at Gods right hand, as an interceſſor, for the finiſhing of our faith thereby; and ſo of our finall ſalvation. For as Chriſts worke began in his life and death; (which is put for all his obedience here below) ſo our firſt believing (as was ſaid) begins by vertue of his death at firſt: and as his worke ends in his interceſſion, and ſitting at God his right hand; ſo anſwerably is our faith and ſalvation perfected by it, that thus he might be left out in nothing, but be the Alpha and Omega, the Beginning and the Ending, to whom be glory for ever. So that wee are to looke upon our Mediator, CHRIST, as doing as much worke for us in Heaven at this inſtant, as ever hee did on Earth: here ſuffering, but there praying, and preſenting his ſufferings. All his worke was not done, when he had done here: that worke here was indeede the harder piece of the two, yet ſoone diſpatched; but his work in heaven, though ſweeter far, yet lyes on his hands for ever: therefore let us leave out none of theſe in our believing on him.