Heirs of Heaven I answer and say that little ones are heirs to Heaven I shall not deny for where there is no Law there is no transgression and where there is no transgression there is no punishment yet it doth not follow that they must be Baptised because Baptisme and Repentance and Faith is to break off sins committed personally that those persons might be heirs of Heaven and so that Ordinance properly belongeth to such as are not absolute heirs to Heaven I speak after the manner of men but to such as are penetent sinners that thereby they might be made heirs to Heaven but of this you may see more at large in my other Treatise these two things take notice of and so shall pass the first is that I do not conclude that Children are ever the better or nearer to Heaven because they are Children of Believers neither that others are nearer to hell because they are unbelievers children And secondly I do not believe and I know also you can never prove that those Children were the Children of Believing Parents Again you say Children are counted Disciples from Exod. 15 5 10. Why put ye a yoak on the Disciples nick meaning say you on believers and their Children To which I answer and say that they were not children that were called Disciples but Brethren and they were such as were capable to be delivered for the Text saith There were certain that came and taught the Brethren It cannot be proved that any of those that are called Disciples in the fifteenth of the Acts were children in non-age mark that that if they were not circumcised after the manner of Moses that is to observe the law of Moses they could not be saved and these are the very persons that the Apostle calleth Disciples in the tenth verse and you may see what they are forbidden in the twentieth verse the which she weth that they were not Children but you may see this also fully answered as beforesaid only take this by the way from whence you may see that Children of seven or eight dayes old or thereabouts cannot be Christs Disciples because Christ saith That he that denyeth not himself and taketh up his Cross and followeth him cannot be his Disciple the which a Child cannot do therefore cannot be Christs Disciple see Dagons Downfal and so I pass to the next thing which is say you That which is frequenty mentioned in the Law need not to be so frequently mentioned in the Gospel and what more frequent in the Ola Testament than Gods promise to be a God to them and their Seed your instances is that of the Sabbath say you The Sabbath being moral and perpetual and frequently commanded to be kept in the law need not to be commanded to be kept in the New Testament To which I answer and say and first that how you will prove it to be moral and perpetual I know not if you seriously read Heb. 4 3 4 you may see that the Seventh dayes Sabbath as it did look at the seventh year of Jubilee and the seven thousand years to be a general rest and release so it did type out our Rest from the servilty and bondage of the Law and sheweth that our Rest is already began in Christ so saith the Author to the Hebrews 4 3 4 5 For we which have believed do enter into rest as he said as I have sworn in my wrath if they shall enter into my rest although the work was finished from the foundation of the world for he spake in a certain place of the Heavenly day on this wise and God rested the Seventh day from all his works From whence you may see that the Seventh day is typical The Seventh days Sabbath not moral but typical and he is worthy to be stoned to death who contendeth for the Sabbath day under the Gospel and yet breaketh it by doing his own works your own practice denyeth the morality of the Seventh days Sabbath and indeed the day was typical doubtless and further let me tell you that I do not observe the first day by vertue of the institution of the Seventh day but I keep that day holy to Christs service upon another account and if you keep it upon the account of a Sabbath by vertue of the old institution then for the time to come learn to keep it in every particular so or otherwise you are condemned in the things that you allow And also in the second place where you say God frequently did say in the Old Testament that he would be a God to Abraham and his Seid and therefore no need to mention children in the communion To which I answer that whereas God saith He will be 〈◊〉 God to Abraham and his Seed if that be a Gospel promise then God doth not mean the children of the flesh of Abraham or of believers but thy Seed that is Christs which is such as are of the Faith of Abraham and so they that are faithful the same are counted the Seed of Abraham for it is not the children of the flesh that are the children of God for not unto Abraham and his seed thorow the Law was the promise Rom 4 13. made that he should be heir of the world but to his Seed that is by Faith and now the children of Christ are counted the children of Abraham and none are accounted the children of Christ upon a Gospel account but such as believe in him see some few texts of Scripture and so I shall pas to the third thing considerable in this particular see Rom. 9 7 8. Neither because they are the Seed of Abraham are they all Children but in Isaac shall thy seed be called that is they that are children of the flesh these are not the children of God but the children of promise are counted for the Seed and if ye are Christ then are ye Abrahams seed and heirs according to promise * Gal. 3.39 cap. 3.37 And as many as have bee Baptized unto Christ they have put on Christ * Gal. 3.39 cap. 3.37 For if they which be of the Law viz. the fleshly Seed and fleshly Covenant be Heirs Faith is made void and the promise of none effect But it is of Faith that it might be by grace Rom. 4 14. that the promise might be sure to all the seed and faithful persons are accounted he tru Seed see Gal 3 8 9. And the Scriptures foreseeing that God would justifie the Heathen thorow Faith preached before the Gospel unto Abraham saying in thee shall all Nations be blessed so then they which be of Faith the same are blessed with faithfull Abraham From whence you may see that your fleshly Covenant and your fleshly Seed is nothing but a meer scar-crow viz. a thing without life and so I pass to the third and last thing which is Although things have been frequently spoken in the Law if they are moral and perpetual they are also commanded
verses one is Baptismos and the other Rantismos the which you have granted that Baptizo and Rantizo are not one and the same in their signification in the 15 and 16 line of your 4 page and so I shall leave this as touching sprinkling with some arguments to prove that sprinkling the which you use in the lieu of Baptism is not the way of God but dipping or plounging or overwhelming or thorrow washing the whole man in water is Gods way and so to the Arguments and the first is as followeth If Christ were given to be a Leader to his people Arg. 1 We ought to follow Christs example who was dipped and that we are commanded to follow his steps as he hath led us an example and he dipped or plounged in water then Christs disciples ought to be dipped as aforesaid But Christ was given to be a Leader and Commander to his people and they ought to follow his examples and he was dipped or plounged in water Ergo Christs disciples ought to be dipped or plounged also That Christ was given to be a Leader to his people I hope will not be denied Esa 55.4 And that we ought to follow his examples Arg. 2 The reason why Iohn stald and Baptised in Aenon was because there was much water I also hope will not be denied Iohn 13.15 1 Pet. 2.21 and it hath been granted by you that Christ was plounged or dipped as in the third page of your book but I pass to the second If the muchness of the water was the main reason why Iohn did stay and Baptise at Aenen then the sprinkling of a little water in Baptism is not Gods way But the muchaess of the water was the main reason that is rendred why John did stay and Baptise at Aenon Ergo a little water or spinkling of a little water in Baptism is not Gods way The Minor is proved John 3.23 the Major cannot fairly be questioned If Baptism signifie Christ barial and Resurrection Arg. 3 Our Baptism signifieth Christs burial and Resurrection then the Person Baptised ought to be dipped or overwhelmed to represent the thing signified in Baptism But Baptism doth signifie Christs burial and Resurrection Ergo the person Baptised ought to be dipped or overwhelmed in water to represent the thing signified in Baptism The Minor that may be questioned is proved from Rom. 6.4 5. Col. 2.12.1 Cor. 15.29 and so briefly to the next argument If Baptism signifie the new birth Arg. 4 and a thorow washing and cleansing from all our sins then sprinkling of a few drops in the face doth not represent the thing signified in Baptism But Baptism doth signifie the new birth and a thorow washing or cleansing from all our sias Ergo sprankling of a few drops doth not represent the thing signified in Baptism And that you may see the Minor proved clearly read these Scriptures Iohn 3.5 1 Cor. 6 11. Titus 3.5 1 Pet. 3.20 21. Rev. 1.5 that which is the common objection is that of sprinkling in the Law and sometimes spoken in the Gospel as a borrowed phrase I have answered already and therefore shall pass with these words the which I also have before mentioned that the sprinkling in the time of the Law was imperfect but now Christ having by one offering perfected for ever such as are sanctified so that now if we sin willingly there remaineth no more sacrifice for sin that is if persons after their Baptism fall away from the truth they have been so washed at the first there remaineth no more repentance or washing behâ—nde as there did in the time of the Law once a year If the signification of Baptizo or Bapto Arg. 5 Batto or Baptizo or Baptoma and the like doth not signifie to sprinkle be to dip or ploung or overwhelm or thorowly wash as from the word mergo or immergo and not a tittle of sprinkling and that it be the word that is used by Christ and the Holy Spirit for Baptism then sprinkling is not Gods way in Baptism But Baptizo or Bapto is to dip or plounge or overwhelm as from the word mergo or immergo and not at all to sprinkle and yet it is the word that Christ and the Holy Spirit maketh use of Ergo sprinkling in Baptism is not Gods way And that it is the same word used by Iohn and Christ and after them the Apostles you well know and chorow practice and Gods blessing I know it also in a small measure and so pass to the sixt argument which is as followeth If the waters of Noah figuratively represented the water Arg. 6 in Baptism the which was so great that it covered the earth fifteen cubits upward then the water in Baptism ought not to be little but sufficient to cover the person Baptised But the waters of Noah doth figuratively represent the water in Baptism the which did cover the earth as aforesaid Ergo the water in Baptism is not to be small or a few drops but sufficient to cover the whole man That the water in Baptism is set forth by the waters of Noah see 1 Pet. 3.20 21. And so I briesly pass from this subject of discourse with an answer to your objection You wonder if the three thousand were dipped Obj. 1 how it came to pass that they could be all Baptised in one day Answer although I could speak largly as to the answer of it yet I shall say no more but this many hands make quick work and the dispensing of Baptism was not onely limited to the Apostels for we see Philip did Baptise and Paul saith Christ sent him not to Baptise but to preach Cor. 1.17 so that the great work is to preach and convert Souls and Baptism the lesser And whereas the Apostle saith that Christ sent him not to Baptise but to preach his meaning was that Baptism was not his great work for I dare say that Paul did not any thing in the worship and service of God but what Christ appointed yet he did Baptise many Exod. 4 25. but not so compelled to dispence that Ordinance but that another disciple might do it rather than it should be neglected as Zipporah Circumcised her son although it was more usual for the Fathers but as to the answer in short take this it was no great piece of work to Baptise those three thousand in one day although there might be somewhat said as in respect of the day for there was more There was disciples sufficient to Baptise three thousand Souls for there was more than five hundred brethren 1 Cor. 15.6 and moreover the dayes were long at the feast of Pencecost than an hundred and twenty brethren besides the twelve that was at Ierusalem and these doubtless could not be long of dipping those converts but because as I have said and do say these things are of little weight and are triffles for children to busie themselves about I shall piss to the next
then secondly shall shew also in what line the decree of God runneth both as touching Election Reprobation And thirdly shall shew that Gad doth decree to change the dispensation of Mercy or Justice according to the creatures acting And first to the first that is God respecteth not the person but the quality that you may see it clearly proved weigh the Scriptures in the ballance of your understanding And Peter opened his mouth and said Act. 10.34 of a truth I perceive that God is no respecter of persons but in every Nation him that feareth God and worketh righteousness 1 Pet. 1.17 is accepted with him And therefore if ye call one Father who without respect of person judgeth every man according to his works spend your sojourny here in fear For the Lord your God Deuâ— 10.17 is God of Gods and Lord of Lords which respecteth not persons but he that doth wrong shall receive for the wrong that he hath done Col. 3.25 and there is no respect of persons Jer. 22.24 As I live saith the Lord though Coniah the son of Jeoiakim King of Judah were the signet upon my right hand yet would I pluck thee thence these Scriptures you may peruse with many more that tend to this purpose But that God respecteth the quality is clear for as saith the text Him that feareth God and worketh righteousness Gods decree unchangeable is accepted a humble heart and a broken Spirit is in the sight of God a pearle of great price and The prayers of the righteous are his delight so then God is no respecter of person but quality And secondly God hath decreed unchangeably to condemn such as die in their sins and also to save them that walk uprightly to shew also what line Gods decree runneth in both as touching Election and Reprobation God hath decreed unchangeably to save all that are in his Son namely such as walk before him in Righteousness and true Holiness and he hath also unchangeably decreed to render himself in flaming fire to the Everlasting destruction of all that walk in unrighteousness and disobey the Gospel of his Son I suppose I need not multiply words to prove this because I think none will deny it and this is Gods decree That of old he did ordain godly men to Salvation and ungodly men to Damnation and so if men walke righteously in Christ viz. Christs Commands then the decree of Salvation doth reach them or comprehend them and if they turn from righteousness to live in sinful courses then the decree of Condemnation reacheth or comprehendeth them So that God changeth not but it is man that changeth for Gods decree is to save righteous men and destroy wicked men not looking at this man or the other mans person but as he findeth them righteous or unrighteous unto which his decree hath respect I pray admit of this comparison presuppose we in this Country were all rebells to his Highness the Lord Protector and he being a man of great pitty maketh a decree although he might cut us off for our rebellion to pardon us if we cast down our armes and submit to him within twenty dayes or otherwise we shall perish by the sword or the like possibly some of us upon that account cast down our armes at ten dayes end and then we are comprehended within the decree of Absolution but possibly by reason of our companions that scoff at us and call us cowards and the like we at fifteen dayes end take up our armes again and then we are comprehended within the Decree of Death not that his Highness decree changeth but it is by our changing that we are under the decree of Absolution or Condemnation and although comparisons run not upon four wheels as we say yet this comparison reacheth the manner of Gods decree or is a plain similitude of it and that it is so read the Scriptures seriously Ezekiel the 18.21 and 26. in these words But if the wicked shall turn from all his sins that he hath committed Ezek. 18.21 24. 26. chap. 33.18 19. 1 Tim. 5.12 2 Pet. 2.20 21. and keep all my Statutes and do that which is Lawful and Right he shall surely live he shall not die but When a righteous man turneth away from his righteousness and committeth iniquity all his righteousness shall not be once mentioned but in his sins that he hath committed in them shall he die I might speak much of this both from the Old Testament and the New you may look in the margen and so I pass to the third last particular the which is to prove That although God change not in what he hath absolutely decreed yet God hath decreed to change his dispensation of Mercy or Misery according to the creatures obedience or disobedience And first Jer. 18.7 8 9 10. see the words of the Prophet Jeremy which saith In what instant I shall speak concerning a Nation or a Kingdom to pluck up and pull down and destroy it If that Nation against whom I promunce turn from their evil I will repent of the evil that I thought to do unto them And it what instant I speak concerning a Nation and concerning a Kingdom to build and to plant it If it do evil in my sight that it obey not my voice then will I repent of the good that I said I would benefit them withal The very same you may see concerning the house of Eli in 1 Sam. 2.30 these words Wherefore the Lord God of Israel saith I said indeed that thy house and the house of thy Fathers should walk before me for ever but now the Lord hath said be it far from me for them that honour me I will honour and they that despise me shall be lightly esteemed And hence it came to pass Jonah 3.10 that Nineveh was not destroyed although the Lord commanded Jona to cry forty dayes and Nineveh shall be destroyed God did decree to change the dispernation of Mercy or Justice according to the creatures obedience or disobedience And God saw their works that they turned from their evil wayes and God repented viz. changed his mind of the evil that hâ— had said he would do unto them and he did it not Hence we may see that God changeth the dispensation of Mercy and Justice according to the creatures acting for he said Elies house should abide or be established before him but because Eli preferred his sons above Gods sacrifice suffering them to kick against it caused the Lord to toot him up And again whereas God did say he would destroy Nineveh they humbling themselves the Lord did not doe unto them in punishment as he said he would And thus I have proved the three particulars and fully answered what you have said namely That to love and hate Esau you dargue a change in God and so I pâ—ss to your second assertion as to this matter which is say you God
subtilty should have caused all the Workmanship of God the which he was about six dayes to have sunk and have been buried in the Grave of Oblivion Secondly If God who is no respecter of persons should have seen all men fallen alike by one and the same guilt of transgression and have saved some and left others in misery how had his mercy been above all his works it would have been a very great dishonour to almost if not all the Attributes of God to have redeemed but part first it would have argued weakness or diâ—ability in God in leaving part of the Creation at the will of the Devill or otherwise it would have destroyed the Attribute of his Mercy so that his Mercy had not been over all his Works Thirdly It would have destroyed his unsadomable and universal goodness to the Sons of men and made him a respecter of persons the which he hath declared against for consider if when God saw all men in misery and all created and fashioned alike by him and all fell equal in one and the same guilt of transgression if God should save some out of it and leave others in it when all were made alike and all had sinned alike would not God be a respecter of persons the which the Scripture plainly declareth against Finally it would preach such a Doctrine as this that although God did command the Gospel of Grace to be offered unto all ministerially yet it never was intended to the greatest part of men but to be a Gospel of misery for if it be only preached to leave men without excuse and that to take advantage of the most part of men and to communicate no good at all then the Angels did not preach truth to the Shepheards when they said It was glad tidings of great joy to all men but if your opinion be true the Gospel was so far from being glad tidings of great joy to all men that it was the worst tidings that ever came or was declared to the greatest part of men the truth hereof no rational man can deny for if God never did intend in the tenderness of the Gospel any good to those that reject it only intended it to leave them without excuse then these absurdities must follow First that God did not deal faithfully with the greatest part of men in offering that unto them that he never intended to give but I say God forbid we should be of so base an opinion yea let God be true and every man a lyar and let every Christian man say with Abraham shall the God of the whole earth do unrighteously surely such things cannot be found in him and in saying so of the Lord you make him like to hypocrites and dissemblers the which abomination is abâ—orred of the Lord I could speak much to it but I pass to the second which is If God never intended salvation to all men in the derness of the Gospel then it is impossible for men in the slighting of the Gospel to neglect their own Salvation for if God never intended Salvation thorow the Gospel to such as reject it as well as to those that receive it then those that reject it reject nothing for there was nothing intended them in it if your opinion be true and therefore could reject nothing neither could they neglect their own Salvation for if Salvation was not intended in the Gospel to such as sleep away their time in security then they could not neglect it by their security because if they had been never so much industrious yet it had added nothing unto them because Salvation was never intended them and thus you excuse men in their disobedience and resisting the Gospel and neglecting means of Grace and Salvation although in charity I judge you do it ignorantly I could say much more but I am necessitated to hasten and come to the next thing which is about Sodoms fire The which say you it will suffer much upon examination because I say it is not meant that lake of Fire and Brimstone the which is called the Second death but it is called eternal in opposition to such fire as is called temporal or may be so called because as it is kindled by man so it is put out by man the which that fire that destroyed Sodom was of another nature it was not kindled by man neither could it be extinguished by man and yet was no more hell fire than that which fell on the Captains and their Fifties for their sins I could speak much to it but it s not worth my time only this question resolve when you Write again I pray you where you learned such a Doctrine and what Reason you can give to prove it that is that after persons are sent to Hell they must be brought back again to judgement to be judged and tryed whether they deserve it yea or nay Is it legal for the Magistrates of a free Corporation to take a man and hang him and then afterward to set down and determine the case whether he have deserved it yea or nay Is this and such like dealing Gods merhod O ye blind guides did God cast Adam out of Paradice into the curse and afterwards brought him to Judgement to convince him that he deserved it It is not the way of God to cast men into Hell and afterwards â—o bring them to judgement to see whether they deserve it yea or nay or did the Lord first bring him to judgement and afterwards when the sentence was past cast him forth of the Garden but I pass you tell me I almost deny or give the Scripture the lye by saying that the Inhabitants are not now suffering in Hell-fire But before I come further to examine what you say touching Sodoms fire I take leave to inform the curteous Reader the occasion of this Discourse concerning Sodoms fire the which is My former Antagonist Mr. Rutton was pleased to say in a private conference although I made it publick at the last that there was some reprobated before they were born and that for Adams sin instanced in those of Sodom saying that there were many Children in Sodom which cannot be denyed and that they were now in Hell and yet never committed actual sin therefore were damned for Original sin and although my Antagonist hath no more charity of poor innocent Babes as in respect of their eternal Transgression to say they were all damned and are in Hell I did endeavour to prove that Sodoms suffering of eternal fire was not that lake of fire and brimstone which is called the second death and also that none are in that lake untill after Judgement The Devills time of torments are not yet come but are reserved for him till the day of judgement and then shall be cast into the lake of fire and brimstone which is the second death Rev. 20.12 13. that the Devill is not yet in it but faith to Christ why art thou come to torment us
tempered for to be vâ—ssâ—ls unto honour or to an honorable use and also to make of the other part of his clay vessels of dishonour or vessels for a dishonourble use even that which was stubborn and would not be yielding under his hands even so hath the Lord power to do with the lump of Israel or any other Nation or people whatsoever although never so nearly related unto him as creatures if they be stubborn and rebell against him to separate the precious from the vile and make them vessels unto honour or unto dishonour according to their severall capacities and yet to be very just It so much that neither of them can justly have cause to find fault and say why hast thou made me thus and this is the meaning of the Text that saith Hath not the Potter power over the clay of the same lump to make one vessel to honour and another to dishonour And thus God finished his work concerning Israel and made it short in Righteousnesse as is intimated in the next verse and so I shall passe this and also the following verses very briefly because my time is precious and also because there lyeth not so much weight of objection or difficulty as touching Election or Reprobation in them as doth in the precedent verses the which I have already largely discoursed of and plainly opened and so to the next verse which saith Vers 28 29. For he will finish the work and cut it short in righteousnesse because a short work will the Lord make upon the earth as Isaiah said before Except the Lord of sabbath had left us a seed we had been as Sodom and been like to Gomorah Annot. From these verses we may see these two things as in chieâ— The first is that although God had a long time bore with the ill manners of Israel under the dispensation of the Law yet when they rejected the voyce of God in the administration or dispensation of the Gospel the Lord soon rejected them so made his work short in righteousness And secondly although the Lord did soon cast them off yet he spared a smâ—ll seed which did believe and obey him of the house of â—srael which was as a tenth or a first fruits unto him and unto the Lamb or otherwise the Nation of Israel had been totally rooted up and made like unto Sodom and Gomorah whom the Lord destroyed as a forewarning to other from rebellion against him and so to the next verse which is Vers 30. What shall we say then that the Gentiles which followed not after righteousnesse have attained to righteousness even the righteousnesse which is of faith Annot. In this verse the Apostle endeavoureth to take the Jews from their conceit or confidence that they had of their righteousnesse through the Law shewing them that it would not commend them now under Gospel times unto God onely obedience unto Gods call which was better than their Sacrifice and would onely admit or in right them to blessings for saith he the Gentiles which have not followed after Righteousnesse viz the righteousnesse of the Law yet being obedient to Gods call * Act. 13.48 in the Gospel have attained a far better Righteousnes than that Legall Righteousness that is to be obtained through the Law even the evangelicall Righteousness which is by faith and this is the scope of this verse and so I passe to the next which is Vers 31. But Israel which followed after the law of righteousnesse have not attained to the law of Righteousness Annot. In this verse the Apostle reasons on this wise as if he should have said to the house of Israel You may see that all your striving and running after Justification through the Law addâ—s nothing unto you in point of Justification therefore cease from your own wisdome and righteousnesse Many poor souls do sup-Pose salvation is obe attained by some acts of hollness or righteousness although they be out of the right way of Christ this is good in its right place but out of its right place it is of no more worth than the cutting off a doggs neck in point of salvation none but Christ and Christ justifieth none but such as obey him Heb. 5.9 and also labor not to beguile the Gentiles who do believe in Christ to put that heavy yoak of the law on their necks which will not better them in point of justification and salvation for you may see and also the Gentiles may see that although you have sought for salvation that way yet you have come short of it because it was not the right way to seek it as is cleally proved in the next verse which saith Vers 32. Wherefore because they sought it no by faith but as it were by the works of the law for they stumbled at the stumbling-stone Annot. In this verse we may see that it is not in him that willeth or runneth if he will and run in a wrong way as I before have shewed for in so running they may run long enough before they attain their desire but to will and run or strive in a right way is the way to be Crowned and glorified if they strive lawfully and persevere therein but if they go about to establish their own righteousnesse and depend on that which killeth or woundeth and never well cureth as was the condition of the law Christ the true balm or the Rock of salvation is to such a stone of stumbling and Rock of offence as also is implyed in the next and last verse which is as followeth Vers 33. As it is written behold I lay in Zion a stumbling-stone and a rock of offence and whosoever believeth on him shall not be ashamed 1 Pet. 2 6. Annot. In this verse we may learn that Christ was a stone of stumbling and a gin and snare to the house of Israel not that Christ was a stone of stumbling or rock of offence considered simply as of himself for so he was a rock of salvation and very precious to such as did believe but as to them that were disobedient and looked after honour and greatnesse in this world Christ coming in a mean low way riding upon a Colt the foal of an Asse and had no certain dwelling place and of mean parentage and the like to such Christ was a stumbling-stone or a stone which such men stumbled at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 9 33. 1 Pet. 2.7 Isa 53.1 2 3. it being a let to them in the way of pride in which they walked for as saith the Prophet Who hath believed our report or to whom 〈…〉 of the Lord been revealed for he shall grow up before him as a tender plant and as a 〈◊〉 out of a dry ground he hath no form nor comeliness and when we shall see him there is no beauty that we should desire him he is despised and rejected of men a man of sorrow c. From whence we may see because Christ demeaned himself