our Creed the Corner-Stone of our Religion must this be of necessity to Salvation No greater Truth than this which is no Truth at all O that men should not only forget themselves but God also and in their Zeal for their own vain Fancies utter words bordering upon Blasphemy I cannot likewise but protest against that which is written Page 23. where complaining of the neglect of Piety in this Age which is too true and a thing much to be lamented it is said that many masters of Families otherwise Sober Civil True Honest Upright Dealers and good Friends have wholly neglected Family-Duties c. God forbid that I or any man should speak or write a word against the Religious Exercises of good Christians in private that is and shall I hope be ever far from me let them still be continued in their due order provided that the publick service of God as it is now in use among us here in this Church and Nation be not thereby sleighted and brought into Contempt as it hath been in many places especially in populous Cities and Towns Nay it were much better that the Family-Duties were wholly omitted than the publick Worship of God in our Churches and Congregations should be despised The Church certainly hath taken great care for her Children in this matter appointing a method to be commonly used in the Service of God twice a day throughout the year morning and evening commanding the Holy Scripture to be read so daily that the Old Testament shall be read once every year and the New Testament thrice And were it so that the Church-Liturgy were exactly observed in every Church throughout the Nation Ministers and People heartily joyning together as the common-prayer-Common-Prayer-Book doth appoint what a Nation should we be of holy Zealots for Gods Glory Glory would then certainly dwell in our Land and never till then Jesus Christ would be in his Throne amongst us and God would delight in us as his peculiar People Then should we not need to fear the Encroachments of Popery upon us any more if we had once this Unanimity and uniformity setled among us in the daily service of our God O that God would be pleased yet to open the Eyes of the People of this Nation both high and low to see and understand this one needful thing that will above all things else bring Peace unto us and establish it Let Family-Duties I say again be performed in their due time place and order but let them yield the precedency to the publick which of late years they have not done the greater is our sin Yea though the private Piety and Zeal I mean that which is according to knowledge hath been the Fruit and Offspring of the publick Service of our God yet through the Malice of the Devil it hath come to pass that the old word is verified in our Land Filia devoravit Matrem the Mother which under God give a Being to the Daughter is devoured most viperously by her own Issue and the Daughter is perked up in her stead And though a spurious Brood of Errors doth commonly spring from her yet will she pretend that all saving Truth is confined to her private Conventicles Let this then be done and there will be no need to complain any more of the omission of Family-Duties Nor let any be scandalized at that which is here written in the behalf of our Book of Common-Prayer but for Lewis du Moulin's sake let men have better Thoughts of it who while he was in his Health and Jollity did possibly joyn with others in a prejudice against it but when he saw Death the Sergeant of Heaven ready to lead him before Gods Tribunal he then was of another mind to which purpose somewhat shall be here related of that which is published of him by a good hand when he lay dying Doctor Du Moulin having sent to the Reverend Dr. Patrick Dean of Peterborough to desire a Visit from him being of his Parish the Dean immediately upon the Evening of the same day went unto him and was Entertained with many Expressions of great Affection to him and high Esteem of him when after some comfortable words spoken to the sick man he endeavoured with meekness to convince him of his great Offence against the Church of England which he had wronged Intolerably to the great Gratification of its Enemies at such a time when all sober Men should be its Friends and without any real Cause for such imputations as he had charged upon it Whereupon Dr. Du Moulin replyed somewhat needless here to be repeated but yielded thus far as to say well Doctor pray to God to pardon me all my Sins especially my want of Charity Accordingly the Dean kneeled down by his Bed side and began with the Lords Prayer so proceeding to the other Prayers which are appointed by the Order in the Common Prayer-Book for the Visitation of the sick in all which the sick man joyned with lifting up his hands often and other Expressions of Devotion Especially at that passage in the Prayer when there appears small hope of Recovery give him unfeigned Repentance for all the Errors of his Life past c. He gave more than ordinary signs of his fervent Desire and when the Dean had done he gave him most hearty thanks and renewed his Expressions of extraordinary Affection to him and esteem or him A little after the Dean coming to see him again he was so affected with his Kindness in giving him a new Visit that he said Are you come again Sir O how charitable are you This is indeed to return me good for evil And after some discourse with him desired him to Pray with him again for your Prayers said he were very comfortable to me the last time And accordingly he did in the same form of words he had used before With which he was so much affected that when the Dean had solemnly commended him to Gods Blessing in that excellent Form Vnto Gods gracious Mercy and Protection we commit thee the Lord bless thee and keep thee c. he laid hold upon his hand which he held up over him and kissed it with an unusual Passion Such an Example as this one would think should incline People who are apt to speak evil of that excellent Form of Prayer prescribed by the Church in that Book and of the whole Method of Divine Service in it to be much humbled before God for their depraving it and to make better use of it than hitherto they have done by making it their daily Rule for the ordering of their publick and Family-Duties and Devotions with Reverence and godly fear The last thing that I shall here take notice of is that which is added toward the close of these Reflections viz. a plain contradiction of them and which overthroweth all that is before written of the general Damnation in these words They that find there is nothing but Wickedness in them and Death by sin and that
their Bustle which they made If then this be the bustle which he means God will certainly in mercy pay wages for it notwithstanding the bustling of this foolish man Or would he have men cast off their near and dear Relations so as to take no care for them contrary to the will of God often revealed in Scripture This were a bustle indeed that would overthrow all natural Affection and make men worse than brute Creatures One of these I guess he doth mean by his writing at this uncharitable rate more like a Judge than one that shall be judged among other men Let him examine all the Examples of Holy Men whose Praise is upon Record in the Book of God Abraham Isaac Jacob David c. Were they not all diligent in their particular Callings Were they not all tenderly affected towards their natural Relations Wives and Children Yet no man will say that their care of their own eternal Salvation was less'ned thereby And if the gross of mankind as he like a proud Pharisee calls the major part of the World of men do the same now as those Patriarchs and other holy Men did with what face can he say that all their Thoughts and Bustle amount only to this to pursue the Lusts of the Flesh c. and to advance their carnal Interests in this World c Rather doth not an Anabaptistical Spirit haunt and pursue this man which hath put him upon these Whymsies to account all that is done by men in the World but a vain Bustle unless it be forsooth licensod by his magisterial Fiat No Prince if at least he will acknowledge any shall go to War against an encroaching and enraged Enemy but he will call it a Bustle no Merchant shall Traffick with any Forreign Nation but it shall be a Bustle no Tradesman tend his Shop without a Bustle no Artificer practice his Scill but it is a Bustle no shepherd look after the state of his Flocks without a Bustle no Rustick Till his Ground sow his Corn gather in his Harvest carry it to Market but it must be a Bustle no Husband take care for the things of this World how he may please his Wife nor no Wise take care for the things of this World how she may please her Husband but all this must be a bustling to pursue the Lusts of the Flesh c. and to advance carnal Interests in this World How this Bustler can be able to stand with confidence before men in this World when he hath been thus pragmatical in stretching beyond his Last I know not and how he will able to stand in the Judgment at the last Day let him look to it betimes before it be too late It was said before we should go on with his Dedication but I doubt I go too far making the Porch too big for the Building that is to follow one Reflection therefore and no more shall be here made upon some other words in his Epistle Dedicatory You say indeed that there are some Divines very sincere and upright c. that are apt to believe that the Mercies of God are of a vast Extent far beyond our possibility of finding out And why apt to believe as if they did not yet really believe this Surely if they be good Divines instructed unto the Kingdom of Heaven they do fully believe that the Mercies of God I will not say as you say are of a vast Extent that 's a word too much below the Height of this Divine Subject but they do believe they are infinite and that the Dimensions thereof are incomprehensible far beyond as you say our possibility of finding out This questionless they believe and do not you Sir believe so too If you do not which your words imply you are so far from being a Sincere and Upright Christian that intruth you are no Christian at all but a down-right Enemy to God and his Son Jesus Christ If you do believe it why do you cast off those sincere Divines so sleightly by saying There are some others whose Reasons appear more strong and sinewy to you and who alledge Scripture for their Opinion that conclude the Mercy of God is to be restrained to a fewer number The Mercy of God was there ever man that dallyed thus with the glorious Attribute of God He spake before of the Mercies of God as of many wherein he did well for they are indeed without number But now being about to make Gods Mercies of a less Extent the Plurality thereof would not agree so well with his Fancy therefore he speaks of them now in a diminutive Sense Whereas had he written like a Schollar he would have made the Correspondency in the latter Branch exactly according to the former and have called them as they are the Mercies of God nor did he before make mention of any number to whom the Mercies of God should have been extended only now the small number which ran in his mind hath made him to vary his words and to bring them down to Nonsense Having stayed thus long in the Portal it is now time to enter into the Building where instead of Mercy being built up as the good Psalmist foretold it should and that for ever we shall find it miserably broken down which will be but a cold Entertainment for my Reader who hath his hope in Gods mercy only he shall see it here repaired in some measure and the Ruines of it removed out of his sight that his hope in it may be strengthened yet more and more The Reflector begins here again with his Title of Moral Reflections upon the number of the Elect as if he were not ashamed of it but would stand to it like a Valiant Man whereas it will appear his Boldness is but dawbed over with Impudency nor will his shuffling excuse his Impudence by telling the world what others say of this unmerciful Tenet For that which they say and they say as he writes pretending as if he himself had nothing to say to it he affirms it to be his own Judgment in the following parts of his Discourse surpassing all that ever I heard of or I think any man else in uncharitable judging declaring his mind plainly that not above one in a Million shall be saved First he begins with the opinions of others that differ from him giving his sense of them naming one Caelius Secundus Curio an Author I confess that I am not acquainted with whose Opinion though he dislikes it is most Orthodox and is the same which I shall here maintain against this Reflector and against the World viz. That the number of those that shall be saved is in all probability much greater than the number of those that shall be Damned But as for that of Zuinglius whom he nameth also if that be true which he writeth of him viz. that the number of the Saved and the Damned is equal just as many of the one as of the other Zuinglius
which he and his followers would prove by certain Parabolical Allusions and Semblances that are not Argumentative I shall let it pass as unworthy of any Regard Those Arguments of the first sort viz. Caelius c. that are most pertinent to the matter in hand though this Reflector takes no notice of them or but very little I shall briefly recollect and render an Account of them First The Law in its greatest Rigor says that God punisheth but to the third and fourth Generation but he sheweth Mercy to a thousand Generations Thus they And will not you Mr. Reflector say so too If you will not you must fall under the Curse threatned by the Holy Ghost Rev. 22. viz. God will take your Part out of the Book of Life i.e. Cast you out of his Church so that you shall be uncapable of any of the Blessings belonging to it If you will say thus the Thousands to whom God will shew Mercy would have sounded better under your Pen than that which you have writ of the number of those that shall be Damned And here I cannot but insert what a learned and good Divine hath writ to me when he saw my Antidote against your Book we saith he seldom or never in sacred Pages meet with the terrifying number of the Damned particularly summed up but of the Happy we find Rev. 7. such precise numbers mentioned And some thousands of years before that it is written God had Mercy in store for thousands of them that loved him and kept his Commandments This in truth is the Spirit that hath prevailed among us here in this our Church it being well known that the Genius if I may so call it of our Nation hath always more inclined to Mercy than to Rigor and hath been apt to interpret the Law of God as well as the Law of our Land rather for the Comfort and Benefit of Mankind where such a Construction may upon good terms be allowed then for their Ruine and Destruction I know not Mounsieur what hath been predominant with you in other parts of the World But it is you and such as you are that have joyned with the Roman Faction against us to create Disturbances among us and to lead captive silly People into many absurd Errors which have brought a Cloud over all our Excellency and have eclipsed that glory of Truth and Peace which but for you would long ere this time have dwelt in our Land You go on to tell us what they say viz. Caelius c. That the Mercies of God are of a large Extent that God is slow to Anger ready to Pardon and shew Mercy that he forgives sins of the deepest Dye and that Calvin remarking upon the words which God speaks Ex. 34. of his forgiving Iniquity Transgression and Sin that God thereby wonderfully advances the greatness of his own Mercies and that he would have us to know he Pardon 's not only little Sins but also the most Enormous and that God would not command us to say Forgive us our sins if he had not an intention to forgive them for he did not make that Command to send us away from him as you impiously say like Fools as we came Yet is your Sarcasme an Argument against you All which that they say of this matter and much more that you add is true and which all good People who believe there is a God will say How dare you then to contradict it by saying not above one in a Million shall ever by these Infinite Mercies come to Heaven Would any man but you having all these Comfortable Promises of Mercy and Overtures of Grace under your Eye conclude expresly for the Execution of Gods Wrath to the uttermost upon his poor Creatures that have sinned against him But that you after say the Arguments for your Opinion are incomparably more strong and nervous how strong they are we shall see hereafter In the mean time I must tell you these Premises though you slight them as being not Syncategorical with your Position yet are they certainly against you and make for the Truth You say further that they mightily Press As all good Christians will the Infinite Price and Value of the Merit Death and Satisfaction and Redemption of Jesus Christ which is not only efficacious to Pardon you should rather have said to obtain Pardon for an Infinity that 's your word of sins both for their number and their Enormity but also for an Infinity of men That it is extreamly to lessen the ends for which Jesus Christ came into the World to admit that he came only to Redeem one man of a Million That it is not to be believed that Jesus Christ at the right hand of his Father does intercede but for one of a hundred thousand of all mankind What you say to all this we shall see hereafter They do likewise say you mightily urge this Consideration that since none are in a State of Damnation but who are under a perpetual weeping wailing and gnashing of Teeth and an eternal Horror of Conscience for their past Offences it cannot rationally be affirmed of so many millions of Heathen Children that dyed before they came to the use and exercise of Reason And if God be merciful to these as who can determine the contrary it would be ridiculous such is your word as if you had a mind to laugh at God that God has reserved their Parents alive who have the use of Reason to damn them to all eternity what you will say to all this also would be considered for none of all these things move you Moreover who will believe say they that God so loved the World or that he sent his Son into the World not to condemn it but that it might be saved by him That Christ is the Lamb of God that takes away the Sin of the World and that he being the Bread of Life gave himself to the World to give Life to it c. who will believe that by the World we must understand but one or two Persons among I know not how many thousands or millions in the World And where is that love towards the World to let it walk that is to say perish in its own ways All this and much more is alledged by that Orthodox Evangelical Party against your destructive Opinion as for that other which makes the number equal between the Elect and Reprobate as I have said I meddle not with it And you Mr. Reflector had done better if you had made no mention of it at all For to what purpose do you recite it and their Arguments for it when you may know it is not at this time of any Account scarce a word spoken of it among any unless it be with Contempt But you were willing to muster up your Enemies and drive them before you altogether promiscuously like a brave man at Arms or rather like that Pugnacissimum Animal as it is said of the Gander Armata
Lord c. But little or nothing is written of their Repentance before they died yet will no man be so rash as to doubt of their Salvation Why should you then or your Complices be so peremptory as to cast a scruple about the Salvation of Solomon Cannot you be contented with that which is written of him Favoris Gratiâ but you must have a damnable sling at him as if he were hovering between Heaven and Hell But how else could you maintain your absurd Paradox of your hundred Thousands and Millions of Men that shall perish in their sins in comparison of one that shall be saved We read Joh. 13.1 whom the Lord loveth he loveth to the end and do we not read also again and again that the Lord loved Solomon 2 Sam. 12.24 Neh. 13.26 yea that this Love was confirmed unto him by the best Assurance that could be given him viz. propter Jehovam the Lord loved him for the Lords sake that is for Christ the Messiah's sake in whom all Gods Elect from the beginning of the World to the end are beloved with an everlasting love Did God chuse him out to be one of his Actuaries of his publick Records to his Church viz. the Book of the Proverbs the Book of Ecclesiastes or the Preacher the Book of the Canticles that pure Caelestial Epithalamum or Marriage Song and of two of the Psalms as the Title of them signifies viz. Ps 72. and Ps 127. And can it be probably thought that he should be dignified in this high Degree if he had been no better than a wretched Castaway in Gods eternal Purpose What were there not Heirs enough of everlasting Salvation to be inspired by the Holy Ghost for the office of a publick Notary of Heaven but one must be taken from among the Bondslaves of Hell to make up the number Was he a Preacher sent of God and was not one of his Books called Ecclesiastes his Recantation Sermon which he writ in his old age when he took a more serious view of his by-past Life wherein among other his Follies he sheweth his Abhorrency of his being misled by Women I find saith he more bitter than Death the Woman whose Heart is Snares and Nets Eccles 7.26 and her Hands as Bands Implying that though Death be bitter yet he had rather die than be entangled again in the Snares of a whorish Woman Which option may well be justified if we consider the Aggravations of this sin as they are rendred by a good Interpreter Bishop R. one of a Thousand and a right Reverend Preacher among us in our Church whose words are these viz. They that is wicked Harlots are more bitter than Death more pernicious and bring more heavy Miseries with them We read of the Bitterness of Death 1 Sam. 15.32 And of a worse Bitterness the end of a strange Woman is bitter c. and her steps take hold of Hell Pro. 5.4.5 Death may be sweetued and sanctified made a welcome and desirable thing to a Believer 1 Cor. 15. But the Bitterness of Hell is incurable Death may be honourable to die in a good Cause as our King Charles the Martyr comforted himself in his Death to die in a good old Age to go to the Grave in Peace lamented desired with the sweet savour of a holy Life and many good Works to follow one But to consume and putrifie alive under a Tabes of Impure Lusts to shipwrack a mans Honour ruine his Estate shorten his years consume his Flesh rot his Bones put a Hell into his Conscience to bury his Name his Substance his Soul his Carkass in the Bosom of a Harlot This is a Bitterness beyond that of Death This now is that which Solomon here means and complaineth of And whether this be a sound of Repentance or no judge you And if your judgment be of any value how dare you doubt of his Salvation Being so true a Penitent as you see neither can you but acknowledge him to be so Reflector Nothing can be concluded of the Salvation or damnation of those that were the Types of things to come Answer Can nothing then be concluded of the Salvation of Samson who was an Eminent Type of Jesus Christ So doth our Learned Whitaker demonstrate him to be viz. 1. In sanctitate nativâ 2. In servatoris Munere 3. In juvicto Robore 4. In morte calamitosa cum Hostibus If all this will not satisfie you the Apostles numbring him among the Saints Heb. 11. should convince you that you may conclude of his Salvation I could instance in sundry others as Gideon Jephthah c. But this may suffice to shew you your Errour herein Reflector For it happ'ned sometimes that one Person as Esau who was the Figure and Type of the Reprobate was also that of the most excellent thing in the World viz. The Righteousness of Jesus Christ under which a Jacob a Sinner obtained the Blessing of God Answer Your Reason here is defective both in Sense and Truth worthy therefore of no regard But that you may not flatter your self in your Folly What a confused shuffling words is here like the Quakers jumbling several things together without sense As for Esau it seems you have so much Charity for him as not to conclude him to be a Reprobate though the Spirit of God in Scripture hath noted him to be a prophane Person and one whom God hated But how it came to pass that he hath escap'd your censure of a Reprobate when you make him a Type of the Reprobate I know not it being a Rule in Logick if ever you learnt it de proportionalibus est idem judicium Et quod de uno secundum proportionem affirmatur id etiam de altero If Esau then be a Type of the Reprobate that is hath the Impression of a Reprobate upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the word Type signifies He must needs be a Reprobate But let me demand of you is it for you or I to cast a Figure thus or create a Type of Gods eternal Decree concerning Mankind We should certainly usurp upon Gods Power if what is written in Scripture we may wrest it to our meaning without an express warrant from the Spirit of God And Polanus an Author whom I suppose you approve of saith Typi fuerant Figurae a Deo destinatae ad Res Divinas praefigurandas In Syntag. Let us not then be too bold to thrust our selves into Gods Pavillion by giving our Judgment of things which God hath kept in his own Power For my part I cannot say that Esau was a Type of the Reprobate much less that he himself was a Reprobate This I can say with good probability he was in that Generation admitted into the Church of God by the Sacrament of Circumsion as well as his Brother Jacob who though he took him by the Heel at the Birth signifying his future supplantation of him yet could he not supplant him in
whom you have fancied to be culled out of your Thousands and Millions when it is clear the good Spirit of God speaks it expressy of Adam and his Ofspring as they generally Issue from him in their several Generations Are you then and your Complices sit to meddle with the Holy Scripture when you understand it no better Better surely were it for you if it were as a sealed Book unto you rather than be permitted to wrest it so perniciously to your own destruction There is a Truth I confess in what you here say But seeing you cannot but know that these words of the Apostle from whence you gather this your abundant Favor for one probably of your own gang are of so large an extent as hath been said and that to take them in his sense were utterly to overthrow your damnable Doctrine which rather than you would do you would pervert them to your own private shallow Interpretation since it is so may it not well be said without any offence either before God or Man you are fitter to be a Hewer of wood c. as the Gibeonites were than to divide the Word of Truth to Gods People Had the Apostle here written where Sin abounded Wrath did much more abound this it seems would have gone down easily with you as according to your Palate But blessed be the good Spirit of God whose word it is and blessed be the Hand that first wrote it it is a word of Mercy a word of strong Consolation to the whole Church of God The Magnitude and Redundancy of Divine Grace being infallibly by the abundance of sin made the more conspicuous as the more desperate a bodily Disease is the more is the Virtue and Excellency of the Medicine that Cures it made the more famous and to be extolled Let therefore that word stand firm and stedfast against you which you in your eleventh Paragraph of objections have made light account of viz. that the Grace of God is exalted far above his Judgments and Severities that there where sin has abounded Grace has much more abounded for the solution hereof is not so easie as of many more though you have pretended so of it to your Reader Reflector As to the Salvation of the Children of Heathen Parents or others that is a sealed Book which God doth not permit us to open Answer It is well that you have that Charity for Children yea for the Children of Heathen Parents as well as of others so as not to reckon them among your Thousands and Millions whom you have marked to Destruction for your only Design you say Pag. 27. in this whole Discourse is to speak of men deceased above an Age ago still you shuffle and after they had the exercise and use of Reason It is well I say But you here add the Salvation of such Children is a sealed Book which God doth not permit us to open I will not much argue with you about this though I might nor inquire by what Authority you call the Salvation of Children more than of others who have had the exercise and use of Reason a sealed Book which God doth not permit you to open Possibly you may dream of the Limbus Infantum where Children are kept from the Pains of Hell not having the Pain of Sense but only the Pain of Loss Which Limbus no man could ever open no not the Pope himself for though it is said he hath the Key of Purgatory yet the Key of this place appointed for Children is not it seems committed to his Custody But is the Salvation of Children as you say a sealed Book and is not the Book of Gods Universal Judgment and the Lambs Book of Life sealed Books likewise Yet you dare it seems without Gods Permission yea contrary to Gods express command in Scripture to open these Books and give your Judgment forsooth of them as you please And what is this but to anticipate the Judgment of the great Day The Apostle Reasoned with Faelix of Judgment to come Act. 24.25 and adviseth yea warneth us 1 Cor. 4.5 To judge nothing before the time until the Lord come who is to be the Judge of Quick and Dead Much less should we judge so rashly as to determine of the Number of Gods Elect and that with so peremptory a Sentence as to exclude the major part of Mankind from all hope of Salvation which is the deadly Venome that runs through your whole Discourse It had been good indeed if this your Book had been so sealed that it might have been bound up in everlasting silence never to come forth rather than to do that mischief which it is like to do among poor and weak Christians who have always been apt to despond and not only them but among such as are Prophane to strengthen some in their Atheism which groweth over-Rampant in this Generation and others in their Epicurism and Debaucheries who will be ready to say Seeing there is little or no hope of Mercy for us when we die let us take our Pleasure while we may Eat Drink and be Merry Reflector It is sufficient for us Mortals to know that none is or can be saved but by Jesus Christ But we must not go about to determine whether none are saved but who have known Jesus Christ Answer For us Mortals a word that you use once and again here in your Discourse because you would like your good friends the Quakers take up a form of speech differing from that which is common Otherwise you might have said it is sufficient for us poor Creatures which would have pass'd for current better than your word Mortals For the time will come when this Mortal shall put on Immortality wherein the same Truth shall be known by us then which we now know And do not they that are now Immortal know this that Jesus Christ is the only Saviour of the World as well and better than we But I must tell you it is not sufficient for us Mortals as you call us to know this for God hath been graciously pleased to Illighten us poor Mortals and those that are Immortal too to know that none can be saved by Jesus Christ but those that are in Covenant with God Why then do you by affirming so gross an Untruth lessen that knowledge which the Spirit of God in Scripture hath given us saying It is sufficient c. Why indeed but because you was loth to extend the work of Salvation so far as to reach to those Thousands and Millions which you will have to be damned for they also may for ought you know be in Covenant with God as well as your self Men may guess at your meaning Don Doctor though you speak it not out as you ought to speak it You say further we must not go about to determine whether none be saved but who have known Jesus Christ Was there ever such a Don known before that will take upon him so imperiously to judge the